​In his classic novel, Robinson Crusoe (1719), author Daniel Defoe has his leading character, Crusoe, cast upon a deserted island off the coast of South America following a violent shipwreck.
For more than 28 years he languished under conditions that most would consider unbearable. On a certain occasion, however, the isolated Englishman reflected upon his circumstances — perhaps more deeply than he ever had. Defoe has Crusoe say:
“I sat down to my meal with thankfulness, and admired the hand of God’s providence which had thus spread my table in the wilderness. I learned to look more on the bright side of my condition, and less on the dark side, and to consider what I had rather than what I wanted. And this at times gave me such secret comforts that I cannot express them. All our discontents about what we want appeared to me to spring from the want of thankfulness for what we have!”
It would scarcely be possible to overstate the concern that Jehovah has for his people. Job once rhetorically asked: “Does he not see my ways, and number all my steps?” (Job 31:4).
Or as David expressed it, “You number my wanderings. Put my tears into your bottle; are they not in your book?” (Psalm 56:8).
Another of the Lord’s prophets declared:
“For the eyes of Jehovah run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him” (2 Chronicles 16:9).
This does not mean, of course, that the child of God will never suffer deprivation, or pain, or even death.
It does signify, however, that the Creator is working in our lives, and no matter what comes our way — even when such appears to be tragic — he still is with us and he helps us work towards an ultimate destiny of glory.
The dull skeptic can never fathom such a wonderful concept; the one who walks by faith happily embraces it.
Every child of God should set aside periods of reflection wherein he meditates upon the operations of divine providence in his life. What an amazing comfort it is.
Providence
Providence is a mysterious process; one that clearly is affirmed in scripture (cf. Genesis 45:5,7-8; 50:20; Ruth 2:3; Esther 4:14).
And yet, the steps of providence are not definitively traceable in the particular events of one’s life. In the final analysis, one can only say, “perhaps” this is the operation of God (Philemon 15), though he may devoutly believe it, and thank the Lord for it — even if it has to be through tears.
God’s Providence: An Antidote for Worry
Jesus himself affirmed God’s providential operation in the lives of his people. Reflect upon one of his admonitions in the Sermon on the Mount.
“Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?”(Matthew 6:25, ESV).
The word “anxious” is a term that, in its present grammatical form, suggests the idea of “don’t keep on worrying.” It acknowledges that some “anxiety” is natural to the human mind, and at times, depending upon its object, may even be justified (cf. 2 Corinthians 11:28).
But the admonition cautions that one must not let his heart become enslaved by such. Rather, greater levels of faith in God will allow the devout soul to be bathed in a sweet confidence that wonderfully assists even in the most rigorous days of human existence.
Life is much more than mere externals, e.g., food and clothing. The Creator has provided us with wondrous bodies and incorruptible souls. Does it not stand to reason that his operations in our lives have a greater goal than the physical aspects? It is an argument from the lesser to the greater. Therefore, trust him! (Job 13:15).
The Lord proceeded to introduce several supporting arguments, designed to assist the turbulent mind (read the entire segment, Matthew 6:26-33). Let us briefly note the points made by the Savior in the context just cited.
Worry is illogical.
If Jehovah feeds the birds and clothes the lilies of the field, surely he has concern for those made in his very image (Genesis 1:26-27). In another place Christ emphasized this very point. Jesus taught that Jehovah’s interest in even the smallest of his creatures is genuine proof of his concern for those who serve him.
“Are not two sparrows sold for a penny? And not one of them shall fall to the ground without your Father: but the very hairs of your head are numbered. Fear not, therefore, you are of more value than many sparrows” (Matthew 10:29-31).
Worry is impractical.
Worry is useless for it cannot add to one’s life — either in the quality of that life, or in actual longevity.
The truth is, medically speaking, anxiety can precipitate numerous illnesses that shorten one’s physical life. Dr. S. I. McMillen, in his book, None of These Diseases (Fleming H. Revell, 1963, Chapter 10) has a most informative discussion of such matters.
Worry is distrustful.
Fretfulness is basically pagan in sentiment. As Christ noted, “for after all these things the Gentiles seek.”
“Gentiles” here fundamentally stands for the philosophy of heathenism, i.e., those who have no covenant relationship with the Lord. Materialism is the main thrust of the pagan’s life. Unfortunately, far too many, who profess a relationship with Christ, live like the heathen on a practical level.
Worry is distracting.
Anxiety over material things is a reversal of life’s priorities. God intends more for those made in his image than a mere physical existence.
Our earthly sphere is important, but only as an end to a greater goal — the kingdom of heaven. Those who do not recognize this are robbing themselves of life’s greatest treasure. Thus, we are to “seek first” God’s kingdom, and then be confident that he will supply our needs to implement the greater purpose in life.
Worry is futile.
One must recognize that all problems do not have to be dealt with instantly, or at the same time. Handle life’s difficulties one day at a time.
The mistakes of yesterday are gone; correct them. The problems of tomorrow have not yet arrived; wait for them. Meet the challenges of today. Face the ones that will come tomorrow (and they will come) on tomorrow! Jesus did not promise that there would be no difficulties tomorrow; only this, you don’t have to deal with them until then. Each day has its individual challenge.
Conclusion
These principles are not a magic formula that makes pain and heartaches vanish. If, though, these concepts are absorbed into the “pores” of one’s soul, they can elicit a quality of character that makes human existence much more delightful as we play out earth’s temporary drama.
Crusoe knew it; do we?
[Note: The core of this article was written thirty-two years ago. I extracted it from the “moth-balls” of my files, and gave it a “fresh coat of paint.” I can say this confidently; the principles enunciated therein have grown increasingly precious over the past three decades.]
Scripture References
Job 31:4; Psalm 56:8; 2 Chronicles 16:9; Genesis 45:5, 7-8, 50:20; Ruth 2:3; Esther 4:14; Philemon 15; Matthew 6:25; 1 Corinthians 11:28; Job 13:15; Matthew 6:26-33; Genesis 1:26-27; Matthew 10:29-31

​By Wayne Jackson
The Danish philosopher Soren Kierkegaard once raised the question as to what would happen if there were no preachers. He concluded that the only thing remaining would be the lives of Christians.
And so he wondered: “What kind of sermon would you be preaching?”
A poet once expressed it somewhat like this:
You are preaching a gospel day by day;
by the things you do and the words you say.
These may be many, or maybe just few;
but say, what is the gospel according to you?
What does the world see as they observe the children of God? I would like to suggest the following.
Calmness
In a world that seems to be coming apart at the seams, the Christian needs to radiate calmness. Someone has written:
Said the Robin to the Sparrow:
“I would really like to know,
why these anxious human beings
rush around and worry so.”
Said the Sparrow to the Robin:
“I think that it must be,
that they have no heavenly Father
such as cares for you and me.”
Do we live in fear? Are we constantly fretting over material things? We should “relax” in the Lord and enjoy our Christian lives. People can tell whether we are contented or not. We ought not to portray a frustrated image.
Courtesy
In his letter to the church at Philippi, Paul admonished: “Rejoice in the Lord always: again I will say, Rejoice. Let your forbearance be known unto all men. The Lord is at hand [near by]” (Phil. 4:4-5). The term “forbearance” (ASV), or “moderation” (KJV) is probably obscure to many. The rendition “reasonableness” (ESV) is some better. I like the expanded “sweet reasonableness” which expresses the meaning of the original.
The idea is that of courtesy or graciousness. Unfortunately, some people are known as professional grumps. They are ever poised to “tell off” someone—the waitress, the bank clerk, the grocery checker.
I was visiting in the South a few years ago (where people generally are known for excellent manners). A gentleman invited my wife and me out for an evening meal. He was so belligerent and rude to the waitress that I was greatly embarrassed. I seriously questioned his spirituality.
Compassion
It was said of Christ, on a number of occasions as he saw the crowds in distress, that he had “compassion” on them. The Greek word for compassion is related to a term that has reference to one’s inner organs. Metaphorically it denotes a deep inner feeling for someone. When we see folks suffering, we should feel for them and strive to help them as we are capable. When we see the bereaved, do we “feel” their pain—as much as one can for another?
It seems the world is growing increasingly cold. The problem is not global warming; it’s global cooling. It’s a dog-eat-dog environment (significantly undergirded by the evolutionary philosophy). We cannot help everyone of course; nor can we solve all the world’s problems. The Christian does need to show compassion in his daily demeanor.
Courage
John F. Kennedy wrote a book titled Profiles in Courage, in which he applauded this quality. Courage is a virtue. David once said to the Lord: “When I am afraid, I put my trust in you” (Psa. 56:3). The noblest courage of all is that derived from faith in God.
Courageousness is not pugnaciousness. It is not the disposition that is loud-mouthed, or that runs over others. Courage is quiet confidence while doing what is right. Courage is a quality people admire; it is not that of which they are fearful or that by which they are intimidated.
Yes, people are seeing your sermons every day. Make sure they are clear and meaningful for good. When folks observe your life as a truly Christian sermon, they may just want to hear about what it is you have—that they might need!
Scripture References
Philippians 4:4-5; Psalm 56:3

​By Samuel Matthews
“And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch” (Acts 11:26). KJV
Loved ones, as always this series will be the truth (John 17:17) and written with love (Eph. 4:15). We thank God that His mercy and manifold blessings are allowing you to read and study it. Therefore, please don’t become my enemy “because I tell you the truth” (Gal. 4:16).
It's our prayer that you will clear your mind of all religious prejudice and diligently study each scriptural reference from your Bible with an honest and good heart (2 Tim. 2:15; Luke 8:15). It's also our hope that you will understand the “grace and truth” given you from God the Father by the Lord Jesus Christ (John 1:17). Now please take a deep breath, fasten your seatbelt, and hang-in-there, for this series is going to tell it like it is!
Friends, do you claim to love Jesus, our Lord, and our God? We believe that many of you reading this post truly are striving to love and obey the Lord from your heart (Rom. 6:17). That’s good because Jesus commands: “If you love me, keep my commandments” (John 14:15). So, if you absolutely love God you will believe and obey what His Word or Son says (Heb. 1:1-2; Luke 6:46; Matt. 7:21-27). Why, because God Speaks Through His Word – THE BIBLE!
The Bible is the written Word of God (1 Thess. 2:13); the written Truth of God (John 1:1-2, 14; 14:6; 17:17); the written power of God (Rom. 1:16; 1 Cor. 1:24). In the Bible we find “all things that pertain unto life and goddess” and the “exceeding great and precious promises” of God (2 Pet. 1:3-4).
In the Scriptures we also find the peace of God (Phil. 4:7), the knowledge of God (Col. 1:9-10), and the salvation of God (Acts 28:28). The Bible contains the only "doctrine" which will equip “the man of God… unto all good works” (2 Tim. 3:16-17). The wise person will take heed to God’s word, because one day it will be used as the basis for judgement (John 12:48).
The Comforter, the Holy Spirit (2 Tim. 3:16), revealed the word to the apostles (John 14:16-17; John 16:13-14). They wrote it down in the Bible so that we might read and understand the mystery of godliness (Eph. 3:3-5; 1 Tim. 3:16). The mystery of Christ is, “That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel” (Eph. 3:6), has been revealed through the word of God.
Friends, God desires for the peoples of all nations (Jews and Gentiles) to be in “the same body.” God has only ONE body (Eph. 4:4). That body is His church (Matt. 16:18; Eph. 1:22-23; Col. 1:18, 24), or the kingdom of God’s dear Son Jesus, the Christ (Col. 1:13). The Bible presents the soul saving Gospel (or good news) of Jesus Christ. It plainly tells the sinner how to become a member of God’s ONE body (1 Cor. 12:12-13, 27).
The three facts of the Gospel state, “3 That Christ died for our sins according to the scriptures; 4 and that he was buried, and that he rose again the third day according to the scriptures” (1 Cor. 15:1-4).
By faith (Rom. 10:17), the three commands of the Gospel are belief in Jesus as God’s Son (John 3:16-18; 8:24; Matt. 10:32-33), repentance of sins (Acts 17:30; Luke 13:3, 5), and immersion (buried) in water baptism (Rom. 6:3-4; Acts 8:35-39; 10:47-48).
The three promises of the Gospel are the forgiveness of sins through the blood of Christ (Acts 2:38; Matt. 26:28; Rev. 1:5), the gift of the Holy Spirit (Acts 5:32; Eph. 1:13-14), and entrance into the church or eternal kingdom of God (Acts 2:41, 47; Matt. 16:18-19).
The Gospel is the word that Christ commanded to be preached to the whole world (Matt. 28:18-20; Mark 16:15-16; 1 Cor. 9:16), NOT the book of Mormon or the Catechism. God wants mankind to obey the Gospel (Rom. 10:16), and further, it is something that man must obey, or he will be eternally lost (Jam. 1:21-25; 1 Pet. 4:17; 2 Thess. 1:7-9. Since the Gospel of Christ is God's power to save the believer (Rom. 1:16), should we seek another way or power? The answer is definitely NO! (Gal. 1:6-9).
The Bible calls God's people Christians, priests, children, disciples, saints, and brethren (1 Pet. 4:16; Rev. 1:6; Gal. 3:26; Col. 1:1-2). Christians are taught to do all in the name (by the authority) of Jesus (Matt. 28:18-19; Col. 3:17), rather than by the authority of the Pope, King Henry VIII, Martin Luther, John Calvin, John Knox, John Wesley, Joseph Smith, Jr., Charles Russell, Charles Parham, Mary Baker Eddy, Ellen G. White, or any other man or woman.
Therefore, God's people are NOT called: Adventists, Amish, Anglicans, Apostolic, Baptist, Buddhist, Catholics, Congregationalist, Deist, Episcopalians, Holiness, Jehovah Witnesses, Jews, Lutherans, Masons, Mennonites, Methodist, Moonies, Moravians, Mormons, Moslems, Muslims, Nazarenes, Orthodox, Pentecostals, Presbyterians, Protestants, Quakers, Reformed, Unitarians, Universalists, etc.
The above human manufactured names keep the religious world divided. As seen in our text, “Christian" is the NEW name given by God to His disciples (Isa. 62:2; Acts 4:10-12; Acts 26:28). Penitent believers must be willing to discard all human religious names and wear the name "Christian" only... for the name you wear tells who you belong to (1 Cor. 3:3-9; 2 Tim. 2:19)! To be continued… “God Has ONE Faith.”
To the God of heaven be the Glory as His Will is done (1 Corinthians 10:31). Please pray for wisdom, for me and my wife, Cynthia, and for the Liberty NW church of Christ meeting in Portland, Oregon, USA. We are praying for you, and we love you all so much. Samuel.

​By Jason Jackson
The book of Ephesians is about the church — the eternal purpose of God in Christ. The epistle takes us from eternity to eternity, in contemplation of the divine plan. Obviously, God wants us to understand something about his eternal purpose. Ephesians demands our careful attention. Its theme could not be more important.
What should we expect from studying this book? Will we understand God’s plan better? Yes. And what else? If we put our hearts into the inspired letter, we will love God more, and live closer to him.
The book of Ephesians begins like many letters of the first century — an identification of the author, the recipients, and a greeting. But this is no ordinary letter. It is from “Paul, an apostle of Christ Jesus” (1:1). The letter has the authority that Christ gave to his apostles; it is a revelation of the mind of God (Luke 10:16; John 14:26; 16:13; Acts 22:14-15).
Paul adds, “. . . by the will of God” (cf. 1:5,9,11). He was appointed by God “to see the Righteous One, and to hear a voice from his mouth” (Acts 22:14). His preaching was authoritative — and still is. We are reading what God wants us to know (3:3-4).
Paul wrote to “the saints and the faithful.” The word “saints” refers to Christians — not to an alleged spiritually elite. All Christians are saints (i.e., holy ones) because they are cleansed by blood, dedicated to God, and “set apart” for divine service.
They were “the faithful” because they exercised faith in Jesus Christ. They believed the gospel, obeyed it, and continuously lived in it (cf. 1 Corinthians 15:1-3).
“The saints and the faithful” are “in Christ” (cf. 5:23). Being “in Christ” means that a person has been united with him, is hidden in him, and lives for him (Romans 6:5; Colossians 3:3; Philippians 1:21). Together, the faithful are his body, the church (1:22-23).
Spiritual Thoughts for Spiritual People
Paul greets them with spiritual thoughts of “grace and peace.” These terms were common greetings in Greek and Hebrew circles. But the words take on fuller meaning in the Christian context.
“Grace” means favor. When used of God it refers to the favor bestowed in our interest, which is undeserved. God is praiseworthy because of his grace (bestowed freely, but not unconditionally). This favor is priceless and saving. If God were not gracious, we would have no hope.
Grace is coupled with peace. Grace is what God bestows; peace is the result of those who receive grace (cf. 2 Corinthians 5:1). We cannot be at peace with God without receiving his grace. We have peace with God and remain in his grace when we are justified through obedience to the gospel (Romans 5:1; 1:5,16).
Accordingly, Paul salutes all readers of Ephesians, wanting us to know the fullness of the Lord’s favor, the sufficiency of his grace, the reconciliation it effects, and the tranquility of being right with God.
The Source of Christian Life
“Grace to you and peace from God our Father and the Lord Jesus Christ” (1:2). The source of spiritual life is God, our heavenly Father.
The term “Father,” applied to God, is used in two ways in Scripture. He is Father of all — as Creator (Acts 17:28-29). Also, he is Father of the saved — as Redeemer (cf. John 1:12). The second sense is used here. Christians are “born again” by the will of the Father, and are in his spiritual household (John 3:5; Ephesians 1:5; 2:19).
Jesus Christ is also the source of spiritual life. He is the means by which God gives eternal life to those who obey him (Ephesians 1:7; Romans 3:23-26; 1 John 2:1-2). Christ is here identified as the “Lord.” Paul reminds his readers of the deity of Jesus (cf. Colossians 2:9). He reigns in a domain where only deity belongs. Having taken on flesh for the redemptive work, he accomplished the eternal purpose of God — to bring grace and peace to undeserving and miserable humanity.
Paul in Praise
Many of Paul’s letters begin with thanksgiving and prayer. A good example is Colossians. “We give thanks to God the Father of our Lord Jesus Christ, praying always for you” (1:3). This motif is also found in Ephesians, but it does not occur until 1:15. In 1:3-14, the apostle praises God. God has blessed us with every spiritual blessing in Christ. Paul “eulogizes” the work of the Father, the Son, and the Spirit (1:3,5,14).
When the apostle John peered into heaven, he witnessed an anthem of praise: “Unto him that sitteth on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the dominion, forever and ever” (Revelation 5:13). Will you echo Paul’s praise of Ephesians 1:3-14?
Blessed Be the Father
“Blessed be the God and Father of our Lord Jesus Christ. . . " (Ephesians 1:3).
The word “blessed” is eulogeo — like our word “eulogy.” It means, “to speak well of.” There are related words for “blessing” men, but this word is used only of God in the New Testament.
Men may be “praised” for their benevolent deeds occasionally, but God is “blessed” because of his intrinsic nature. God, because of his nature, blesses us. He is, therefore, worthy of praise (Psalm 18:3).
Paul shows that God is the source of all spiritual blessings by the phrase “according to” (Grk. kata; vv. 5,7,9,11). It means “in accordance with, in conformity with, corresponding to” (Arndt, et al., p. 407).
God’s redemptive blessings are “in conformity with” his good pleasure, his grace, his purpose, and his will. He chose to bless us in Christ because that is his nature. We ought, therefore, to praise him.
In Christ
God blesses us “in Christ.” He chose us “in him.” He adopted us “through Jesus Christ.” God’s grace is given “in the Beloved.” Redemption is “in him.” Forgiveness of sins is “in him.” God’s purpose is “in him.” Salvation is “in him.”
God alone is the source of spiritual blessings, and Christ is the only way to access them. God’s plan of salvation is inseparable from his Son. Jesus said, “Except ye believe that I am he, ye shall die in your sins” (John 8:24). Likewise, he said, “I am the way, and the truth, and the life: no one cometh unto the Father, but by me” (John 14:6).
Ephesians 1:7 defines salvation as redemption, the forgiveness of sins. Salvation is not just “. . . closing the gap between our real and our ideal existence and thus achieving self-fulfillment” (Cottrell, p. 49). Salvation is not finding freedom from the world and its suffering through “self-migration.” Salvation is not human achievement. Hinduism and Buddhism fail to identify the source of man’s problems; they certainly fail, therefore, to provide the solution.
God revealed to us our origin, nature, sinful state, needs, purpose, and the way of salvation. Salvation is redemption by God. It is accomplished by the in-our-place death of Jesus Christ. And we must submit to him (Hebrews 5:9; cf. Acts 4:12). Sin is the problem, and salvation in Christ is the solution.
In the Heavenly Places
“Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly places in Christ” (1:3). The phrase translated “in the heavenly places” is en tois epouraniois (lit., “in the heavenlies”). This construction is only found in Ephesians. Paul uses this group of words four more times.
It is “in the heavenly realm” where Christ reigns (1:20). Christians sit with him “in the heavenlies” (2:6). God’s wisdom is made known through the church to “the principalities and powers in heavenly places” (3:10). Christians war against evil forces “in the heavenly realm” (6:12). The clause appears to be synonymous with “spiritual.”
As children of God, we are sojourners on earth, but we are citizens of heaven (Philippians 3:20). We acknowledge the existence of spiritual realities, spiritual influences, and spiritual goals. Life is more than the physical. The spiritual realm is the place in which God gives all spiritual blessings. It is the domain of Christ’s kingdom and God’s eternal purpose. It is the essence of life.
Predestined to What?
As Paul identifies some specific spiritual blessings, he says God "chose us. . . before the foundation of the world. . . having foreordained us. . . " (1:4-5). Clearly God “predestined” or “foreordained” the saved. But what is the nature of this predestination? And is it conditional or unconditional?
The word translated “foreordained” (ASV) or “predestined” (KJV, et al.) is from the Greek term proginosko. It literally means “to know before,” being a compound term (pro, before, ginosko, to know – Vine, p. 459). What the Father “decided before” is a very important thing (1:4-5). Did he determine who would be believers and who would be unbelievers?
Consider the following biblical truths. We read of man’s obligation to obey God throughout the Bible. We also see the continuous pleading of God for men to believe and obey him (cf. Matthew 11:28-30). It is incredulous to think that God would plead with men who allegedly could not believe. Since people can and must respond to the preaching of the gospel, the Lord commanded us to preach the gospel to every creature (Mark 16:15-16). The ones who submit to it will be saved.
God did not decide who would believe and who would disobey. He did, however, determine that those who would believe would be saved.
It is clear that the Lord’s predestination of a thing does not negate a person’s freewill. God chose Christ (1 Peter 1:20; 2:4). But Christ exercised his own freewill in the redemptive plan (John 10:17-18; Galatians 1:4). If we want to share in the glory God chose for the saved, we must submit to his conditions.
Every Spiritual Blessing
God “chose us in him. . . that we should be holy and without blemish before him” (1:4). The word “that” expresses the goal of Heaven’s scheme. This means we can be “void of offense” and “unreprovable” at the Lord’s Second Coming (Philippians 1:10; 1 Corinthians 1:8). We know, however, of our many imperfections and weaknesses. Only “in him” is this result possible.
The word “sons” (1:5) shows the relationship that Christians have with God. He is our Father. A child of God receives his love (1 John 3:1). A child of God will share in the glory of the Son (Romans 8:29).
God freely bestowed his grace in Christ, the Beloved (1:6). “Grace” underscores the reason he is disposed to save us, and it emphasizes our undeserving status. “But God, being rich in mercy, for his great love wherewith he loved us. . . made us alive. . . by grace have ye been saved” (2:4-5).
“God so loved” that he chose to provide a way of salvation by giving his only Son. He has done what we never could do on our own (John 3:16; Romans 8:1-3).
Grace is not, however, unconditional. We can be forgiven of our sins (1:7), if we obey the gospel of God (cf. 1 Peter 4:17).
Apostolic preaching required a human response. “And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins” (Acts 2:38).
When we, by faith, access God’s grace, we are forgiven and redeemed (1:7). “Forgiveness” means “to send away.” God sends away our trespasses by the blood of Christ. “Redemption” means deliverance or release. It contains the idea of the payment of a ransom. The blood of Christ is the purchase-price for our salvation (Acts 20:28). Together, these terms vividly express to us the idea of being released from the penalty of sin. How precious it is to be forgiven. What a blessing!
God has not left us in the dark. He has, according to his eternal purpose in Christ, revealed his will (3:9-11). It is a wonderful blessing to know the nature and destiny of his plan — the mystery of his will (1:7-9).
The Mystery of God’s Will
In a consideration of spiritual blessings, Paul refers to the revelation of the mystery of God’s will. “Will” indicates the intentions, or desires, that eternally characterized his plan. But his will was not fully disclosed in the beginning; it unfolded progressively.
We have this blessing. God blesses us by “making known unto us the mystery of his will” (1:9). The knowledge of his saving plan — as revealed in the Christian dispensation — should not go unappreciated. Think of what we know that was unknown in Old Testament times. Consider that life and immortality are brought to light through the gospel (2 Timothy 1:10).
The term “mystery” is used in a special sense in Scripture. It means that which was hidden. It indicates that the eternal purpose was undiscoverable by man. However, God has revealed the unknowable to us.
What people could not know about God’s plan was made plain through the gospel. The gospel — the death, burial, and resurrecrion of Jesus Christ — is the living message concerning God’s eternal purpose.
The patriarchs were promised. The prophets foretold. But you and I see the immeasurable nature of God’s love in action. "God so loved the world that he gave. . . " (John 3:16; cf. Romans 5:8).
“Who can be saved?” is another part of God’s revealed will. Paul writes that “we” were made a heritage, and “you also” were saved (1:11,13). The “we” refers to the Jews; the “you also” designates the Gentiles. Thus the apostle identifies the universal scope of the mystery (cf. Romans 1:16). This does not mean, however, that all will be saved (cf. Matthew 7:13-14). The gospel is the power of God unto salvation to every one who believes (Romans 1:16; cf. Acts 10:34).
Another aspect of this blessing — what God has revealed to us — is the disclosure concerning the future. This involves both the duration of our heavenly habitation and the dignity that will be assigned to the saved. The Lord reveals to us that heaven is forever. The righteous, Jesus says, shall go away into “eternal life” (Matthew 25:46).
The plan — that the Lord has now disclosed in the gospel — also includes the dignity that will be assigned to his redeemed children. "For our citizenship is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory. . . " (Philippians 3:20-21). Christians will be "conformed to the image of his Son. . . " (Romans 8:29). This is the hope of glory (Colossians 1:27), the redemption of our body (Romans 8:23), and the salvation of our soul (Romans 8:11).
What God has made known to us is so wonderful. It is powerfully motivating for us to walk in love, as Christ also loved us (Ephesians 5:2).
The Redemptive Finale
What a blessing! Having looked into “eternity past,” and considered some things about the redemptive present, Paul gives a glimpse of the “redemptive future.”
God’s plan is ". . . unto a dispensation of the fulness of times, to sum up all things in Christ, the things in the heavens, and the things upon the earth. . . " (1:10).
Paul speaks of a scheme that will certainly come to fulfillment. God’s plan is going to reach its goal, and the completion of this divine economy will sum up “all things in Christ.” What does Paul mean by the phrase “sum up”? When the divine economy is complete, there will be a unity, focused on Christ, of all things — things in heaven and on earth. All of the faithful — angelic and human — will be united “under one roof” for endless praise.
Praise God! He is our Father. He adopted us, chose us, freely bestowed his grace on us, redeemed us, and forgave our sins; he revealed his will to us, saved us, confirmed his promises to us, and possesses us — in Christ, who gave himself for our sins.
When we contemplate who God is, what he has done, and what we will be, we will know exactly for what we should praise.
Praise him from whom all blessings flow, and walk every day according to the calling of the gospel of the Son of God.
Scripture References
Luke 10:16; John 14:26, 16:13; Acts 22:14-15; Acts 22:14; 1 Corinthians 15:1-3; Romans 6:5; Colossians 3:3; Philippians 1:21; 1 Corinthians 5:1; Romans 5:1, 1:5, 16; Acts 17:28-29; John 1:12; John 3:5; Ephesians 1:5, 2:19; Ephesians 1:7; Romans 3:23-26; 1 John 2:1-2; Colossians 2:9; Revelation 5:13; Ephesians 1:3-14; Ephesians 1:3; Psalm 18:3; John 8:24; John 14:6; Hebrews 5:9; Acts 4:12; Philippians 3:20; Matthew 11:28-30; Mark 16:15-16; 1 Peter 1:20, 2:4; John 10:17-18; Galatians 1:4; Philippians 1:10; 1 Corinthians 1:8; 1 John 3:1; Romans 8:29; John 3:16; Romans 8:1-3; 1 Peter 4:17; Acts 2:38; Acts 20:28; 2 Timothy 1:10; Romans 5:8; Romans 1:16; Matthew 7:13-14; Acts 10:34; Matthew 25:46; Philippians 3:20-21; Colossians 1:27; Romans 8:23; Romans 8:11; Ephesians 5:2

​By Jason Jackson
How were some “fellow workers” (3 Jn. received who had a commendation from the apostle John? While the “beloved apostle” commended Gaius, who “received” the church workers, others were censured for snubbing their noses, and treating the endorsed Christians like itinerate church cons.
The apostle had occasion to write about this “evil” (3 Jn. 11), having previously written to the church about their obligation (3 Jn. 8,9a). John elsewhere described the one who would “close up his heart” to a brother in Christ as a person lacking the love of God (1 Jn. 3:17). While he praised certain brethren for their loving support, Diotrephes, “who likes to put himself first, does not acknowledge our authority” (3 Jn. 9, ESV).
Diotrephes’ conduct was not above scrutiny, however. One of the strongest censures in the New Testament was forthcoming, and divine providence saw the need to prepare and preserve a small letter that likely was written on a single piece of papyrus more than 1,900 years ago — 3 John.
John’s commendation of certain preachers was disregarded, and Diotrephes dominated the situation through manipulation and deceit. D. Edmond Hiebert comments on 3 John 9 in the following way:
“It apparently was a brief letter, now lost, requesting assistance for the missionaries being sent out by John. If so, it is not impossible that Diotrephes suppressed the letter” (The Epistles of John, Greenville: Bob Jones University Press, 1992, p. 336).
Faithful brethren were deprived of needed help. Other faithful brethren were dispossessed of the blessings that come from supporting the Lord’s work.
Why would Diotrephes reject a legitimate request by known brothers for the spreading of the gospel? Maybe the more appropriate question is this: Why was Diotrephes making unilateral decisions? Unscriptural terminology notwithstanding, W.H. Griffith Thomas made a valuable point when he wrote:
“In some respects they [foreign missions] constitute a test of a clergyman’s [preacher’s] own spiritual life, because they show whether or not he has the genuine missionary spirit. It is an almost universal experience that there is no contradiction or incompatibility between interest in Home Missions and interest in Foreign Missions. The distinction thus drawn is merely one of convenience, because in the sight of God there can be no ‘Home’ or ‘Foreign’ work...It has been well and truly said that our greatest problem is not so much the ‘non-Church-going,’ as the ‘non-going Church,’ and it will probably be found in almost every instance that the extent and power of missionary work in a parish [congregation] will depend largely on the clergyman’s [preacher’s] own attitude to God’s great work of world-wide evangelization. It is unspeakably sad to contemplate the fact that there are still Churches where little or nothing seems to be done for Foreign Missions. It would be interesting, and perhaps spiritually significant, to discover what is collected each year in such churches for ‘Church Expenses,’ and how these expenses are made up. We happen to know two or three churches where one-tenth of every collection is devoted to the work of Foreign Missions, and we have yet to learn that these churches suffer financially or spiritually by putting God’s greatest enterprise first. Let every minister therefore settle it in his own heart that if missionary work is not of much interest to him he should carefully scrutinize his own spiritual life in the light of God’s Word...” (Ministerial Life and Work (1911), Grand Rapids: Baker, nd., p. 218).
Diotrephes obviously needed to do some “careful scrutinization.”
Other congregations had given in their poverty to brethren for physical needs in the first century (e.g., the Macedonians). Why would the apostle’s recommendation to support spiritual needs, i.e. preaching of the gospel, be discounted?
Was Diotrephes so concerned about “the local work”? Pehaps he simply had not yet had the opportunity to instruct the apostle on “church autonomy” (see “Congregational Autonomy — Not a Shield for Error”)? John Stott was correct when he said:
“To John the motives for governing the conduct of Diotrephes were neither theological, nor social, nor ecclesiastical, but moral. The root of the problem was sin” (The Epistles of John, Grand Rapids: Eerdmans, 1964, p. 226; emphasis added).
As the facts began to circulate, what followed was predictable. Diotrephes attacked the messengers (see v. 10), thus misdirecting the attention from his own conduct. But John was not voicing his opinion, nor was he trying to intervene in matters of judgment. He laid down the moral principle, “Therefore we ought to support people like these, that we may be fellow workers for the truth” (3 Jn. 8; emphasis added). Ability and opportunity equals a moral obligation.
Concerning the informative letter of the apostle, Hiebert noted, “In view of the self-seeking motive of Diotrephes just laid bare, it seems natural that he desired to establish the autonomy of his local church to enhance his own authority” (ibid., p. 337). In order to shore up his position, Diotrephes attempted to discredit those opposing him by “talking wicked nonsense.” He had a plan, and they were going to stick to it. “And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church” (3 Jn. 10). Attacks against sound men whose primary interest was in the gospel, John called evil. It was then, and it still is today.
We do not know if Diotrephes repented. John determined that the church’s mission should not suffer at the hands of a domineering, self-centered man, and the public rebuke of Diotrephes was both right and necessary. Diotrephes’ blatant maneuvering and manipulation could not be hidden behind a misguided statement like, “You should have come to me privately.” John exposed the truth of the matter for the brethren to fairly consider.John also said, “I will bring up what he is doing” (v. 10). The facts will speak for themselves. The past actions of Diotrephes could not be explained away.
A.T. Robertson once wrote an article on Diotrephes, and it was printed years ago by a denominational journal. He recalled:
“The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper” (Word Pictures in the New Testament, vol. 6, Grand Rapids: Baker, 1933, p. 263).
“The wicked flee when no one pursues, but the righteous are bold as a lion” (Prov. 28:1).
Why would Diotrephes sever a relationship with one of the Lord’s closest companions? Why would he feel the need to “bad-mouth” the “apostle of love” whose only interests were in helping others? Only Diotrephes could answer those questions.
Even more perplexing, why did the Lord broadcast to the world such a distasteful church problem? Because he loves us, and wants us to learn some lessons that have eternal consequences. Our motives must be sincere; our decisions scriptural. And our conduct is not exempt from righteous judgment.
Scripture References
3 John 8; 3 John 11; 1 John 3:17; 3 John 9; John 9; 3 John 10; Proverbs 28:1