Some Brief Thoughts on Gossip and Godly Speech

By | May 15, 2025

Out of curiosity, I looked up “gossip” in my Bible, looked up its roots in Greek, and chased down similar words in the Septuagint (the Greek translation of the Old Testament). Since the verb “gossip” could literally mean “to whisper,” I looked up “whisper” in Proverbs to add some thoughts. Then I added some further thoughts from Proverbs, Ecclesiastes, and the New Testament. So, here are some word-study-guided reminders from the Bible about our speech.

The Greek verb behind gossip can literally mean “to whisper” (psithyrizō). David’s servants whispered so David could not hear them (2 Samuel 12:19). In fact, the first part of the verb sounds like whispering—psith. It even sounds like the noise of a snake. The Hebrew speaks of a serpent holding back his bite if “charmed” (Ecclesiastes 10:11), which the Septuagint terms as “whispering” (psithyrismos). The flick of the tongue in the teeth while vocalizing makes for snake-like sounds.

Perhaps the overlap between whispering and snakes is fitting. Gossip bites and poisons the soul. Gossip also holds evil company: “quarreling, jealousy, anger, hostility, slander, gossip [psithyrismos] conceit, and disorder” (2 Corinthians 12:20), the kinds of vices that viciously rip apart a church. Gossip as speech is “derogatory information about someone that is offered in a tone of confidentiality” (BDAG). A person who is a gossip through and through does not worship God (Romans 1:29, psithyristēs; cf. 1:18–32). Such a person is a “rumormonger” or a “tale-bearer” (BDAG).

Going back to the Old Testament, we find a similar concept in several verses to add to our understanding of gossip. Whisperers are dishonest people whose whisperings separate close friends (Proverbs 16:28). Their words pique morbid interest and penetrate listeners in a way that cannot be unheard (Proverbs 18:8; 26:22). Whisperers are like wood to the fire—no wood, no fire; and likewise, no whisperer, no quarreling (Proverbs 26:20).

And now I meander to other related thoughts. Sometimes we unintentionally create relational fires by simply saying too much. We do not intend to whisper, but we speak in ignorance, creating rumors and false information. For a matter like this, restraint in speech is prudent (Proverbs 10:19). Even if one is a fool, his silence is thought to be knowledge, wisdom, and intelligence (Proverbs 17:27–28). However, he is a fool indeed if he expresses needless opinions (Proverbs 18:2). Forecasting the future and talking about it without end leads to foolishness or madness (Ecclesiastes 10:12–14). And what we whisper to another, however confidential the setting may seem, might take flight and land into the ears of others (Ecclesiastes 10:20).

Though James 1:19 speaks against anger, it is also good advice in general: “let every person be quick to hear, slow to speak.” Similarly, “If one gives an answer before he hears, it is his folly and shame” (Proverbs 18:13). Whatever we say, may God help us to edify others, speak gracious words, gladden the Spirit, and show kindness in all we say (Ephesians 4:29–32).

A Theology of Woman from 1 Peter 3:1-6: Submit to Your Husband & Hope in God

By | May 8, 2025
This entry is part 8 of 8 in the series A Theology of Woman

Fairy tales tell variations of the same love story over and over again. Handsome boy meets beautiful girl. Boy and girl instantly fall in love. The couple is soon married and lives happily ever after. With just about every fairy tale, chick flick, and love story promising a handsome, kind prince and a happily-ever-after ending, young women tend to look for a spouse and enter marriage with fairy-tale expectations.

The reality of marriage can sometimes jar these expectations. H. L. Mencken, an American journalist in the first half of the 20th century said, “Strike an average between what a woman thinks of her husband a month before she marries him and what she thinks of him a year afterward, and you will have the truth about him.”

The reality of having to submit to this husband who perhaps is not quite the prince you imagined him to be is even more jarring. But the Bible is clear–a godly wife graciously submits to her husband.

 The Conduct of a Godly Wife

 1 Peter 2:13-3:7 addresses the topic of Christian submission in general. Peter begins by commanding Christians to submit to civil authority.  He then specifically addresses wives.

 “Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, when they see your respectful and pure conduct” (1 Peter 3:1-2, ESV).

The command to submit (v 1)

Peter addresses wives, particularly wives of unsaved husbands. He commands them to submit to their husbands—whether or not they are saved. Submission is a choice on the part of the wife, not a demand on the part of the husband. The responsibility is the wife’s.

The culture of Peter’s day would have been amazed to see a wife who did not adopt her husband’s religion. Plutarch, a Greek historian who lived around A.D. 46-127 described this cultural way of thought:

“A wife should not acquire her own friends, but should make her husband’s friends her own. The gods are the first and most significant friends. For this reason, it is proper for a wife to recognize only those gods whom her husband worships.1

The unsaved husband (v 1)

The unsaved husbands are described as those who do not obey the word. The phrase do not obey emphasizes the rebellion of the husband who refuses to submit to the Word of God.

The method of winning (vv 1-2)

Rather than submitting to her husband’s desires in the case of her devotion to God, the wife is to attempt to win her husband to God.

One of the reasons Peter tells these wives to submit to their husbands is that the husbands might be won without a word. The point is that a wife can only give the word (the Gospel) so many times to her husband before it turns into nagging and badgering. Once the Gospel has been given, she is to win him over, not with her words, but through her conduct.

The wife’s conduct should be pure, in fear of God.

“Wives do not submit in order to satisfy a husband’s vanity or to promote his reputation. Neither do they submit to show how godly they are, nor to avoid conflict, nor to impress the neighbors, nor to manipulate their husbands, and not even because she thinks he is wise. She submits because of her relationship with and trust in God.2

Augustine, a Christian convert during the 4th and 5th centuries, wrote the following about his mother, Monica:

[When she] “was bestowed upon a husband, she served her husband as her lord. She used all her effort to win him to You, preaching You to him by her character, by which You made her beautiful to her husband, respected and loved by him and admirable in his sight. . . . Towards the very end of his life she won her husband to You.”3

A godly wife will fear the Lord supremely. Thus, if her husband ever asks her to sin in any way, she is not obligated to obey (see Acts 5:29). However, even this refusal must be done graciously.

 The Character of a Godly Wife

 “Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear—but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious” (1 Peter 3:3-4, ESV).

A warning against focusing on the external appearance (v 3)

 At first glance, Peter seemingly warns that women should not braid their hair, put on gold jewelry. . . or wear clothing! Peter’s teachings regarding women’s appearance were actually an echo of the Greco-Roman writers of the day. Their point was not that women should refrain from making themselves attractive, but that they should not spend undue time and money in order to make themselves showy and/or seductive.      

A focus on developing an internal beauty (v 4)

Rather than focus on their outward appearance, women should focus on developing their relationship with God, the “hidden person of the heart” (v 4).  While clothing, hairstyles, makeup, jewelry, and physical beauty all fade, Peter states that the beauty of a gentle and quiet spirit will never fade.

Gentleness is a characteristic required of all believers (Matthew 5:5), as well as one which characterizes our Savior (Matthew 21:5). The word for quiet is defined “as possessing inward calm quiet, tranquil, peaceful, at rest.4

Not only is such a gentle and quiet spirit very precious in God’s sight, but it is attractive in the eyes of a husband. It can be attractive enough, in fact, to perhaps result in an unsaved husband being won over to the Gospel.

The Children of a Godly Wife

In such a culture as ours—as well as Peter’s, one can imagine—examples of women with the conduct and character of a godly wife may seem rare. If such seems the case, one needs only to turn back to the Old Testament for examples.

 “For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands, as Sarah obeyed Abraham, calling him lord. And you are her children, if you do good and do not fear anything that is frightening” (1 Peter 3:5-6, ESV).

OT examples in general (v 5)

Peter states that “this [with a gentle and quiet spirit] is how the holy women. . . used to adorn themselves, by submitting to their own husbands” (v 5). We could cite many examples here: Hannah (1 Samuel 1), Abigail (1 Samuel 25), and many more.

These women did not submit to their husbands because they thought their husbands were smarter or superior. They submitted to their husbands because they were “holy women who hoped in God.” They trusted God, his promises, and his commands, and thus they submitted to their husbands.

Sarah, an example of submission (v 6)

Peter then specifically cites Sarah, the wife of Abraham. The women of old submitted to their husbands, “as Sarah obeyed Abraham, calling him lord” (v 6, emphasis added).

Verse four made it clear that submission requires the correct attitudes. However, we must note that submission includes obedience.

“Nothing less than obedience is required. In other words, submission does not merely involve being considerate or adapting to one’s husband.5

Sarah is an example because she obeyed Abraham and called him lord.

“They said to him, ‘Where is Sarah your wife?’ And he said, ‘She is in the tent.’ The Lord said, ‘I will surely return to you about this time next year, and Sarah your wife shall have a son.’ And Sarah was listening at the tent door behind him. Now Abraham and Sarah were old, advanced in years. The way of women had ceased to be with Sarah. So Sarah laughed to herself, saying, ‘After I am worn out, and my lord is old, shall I have pleasure?’” (Genesis 18:9-12, ESV).

The context of this OT passage is that of the Lord’s appearance to Abraham, promising him and Sarah a son in their old age. Sarah was in her tent but overheard the promise. She laughed to herself because the thought of she and Abraham having a child in their old age was ridiculous. She then thought or said to herself, “After I am worn out, and my lord is old, shall I have pleasure?” (v 12, emphasis added).

This passage is the only place in the Old Testament where we see Sarah call Abraham “lord.” This was the passage to which Peter was referring. It is interesting to note that her only-recorded reference to Abraham as lord was not to his face. Rather,  it was how she thought of him. In an every-day situation, she showed her respect for her husband’s leadership by referring to him as lord. This showed that her habitual, regular way of treating him was with obedience and respect!

We wives are considered Sarah’s “children” if we also continue to do right and not fear. Wives who hope in God will obey God and submit to their husbands with obedience and gentleness, not fearing the results.

An unbelieving husband may cause fear to rise. Lack of “obedience” to his sinful commands may have negative consequences.6 One might also fear that a husband will never be saved.

Perhaps even obeying a godly husband may bring fear to one’s heart. Remember some of Abraham’s decisions? Twice, Sarah was taken into a king’s harem, because Abraham was afraid to admit they were married (Genesis 12; 20). She was probably also terrified when Abraham, obeying God, went to sacrifice her only son Isaac (Genesis 22).

Whether a godly woman has a believing or an unbelieving husband, her hope in God will cause her to overcome that fear and obey.7

It is the responsibility of every believing wife to submit to her husband. Though particularly challenging for the wife of an unbeliever, the command still holds true. In fact, her submission, as well as her gentle and quiet spirit, may actually lead her husband to accept the Gospel.

All women should model themselves after the examples of godly women in the OT. We can especially look to Sarah, who exemplified hope in God, causing her to submit to and obey her husband without fear.

___________________________________________

Photo by Nathan Dumlao on Unsplash

  1. Advice to Bride and Groom 19, Moralia 140D, italics added. []
  2. Schreiner, New American Commentary, p. 152, italics added. []
  3. Augustine, Confessions 9.19-22. []
  4. Timothy Friberg, Barbara Friberg, and Neva F. Miller, in Analytical Lexicon of the Greek New Testament (Grand Rapids, MI: Bits & Bytes, Inc., 2000), 193. []
  5. Thomas R. Schreiner, 1, 2 Peter, Jude, vol. 37 of The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 156. []
  6. However, a woman should never submit to a husband’s abuse and should seek the appropriate pastoral and legal help and protection in that situation. []
  7. Again, this is obedience that is in keeping with Scripture. A woman should not obey a command that is contrary to Scripture (cf. Acts 5:29). And in a good marriage, the ideal situation would be that a woman could talk to her husband about her fears, and her husband will listen and engage in a discussion about the matter. Ultimately, however, it is a woman’s hope in God, and not her husband, that truly allays fears. []

A Quick Look at Christian Baptism from 1 Peter 3:21

By | May 1, 2025

1 Peter 3:21 is one of my favorite verses in the New Testament to teach about baptism. It states, “Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ.”

First, consider the picture of baptism. “Baptism” is something that “corresponds to this,” “this” referring to “when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water” (1 Peter 3:20). The correspondence seems to involve water, judgment, and protection. As Noah and his family were brought safely by the ark through the waters of judgment, so also the waters of baptism picture how Christ saves us from the judgment of death. Being immersed and coming back up from the water pictures our union with Christ in His death and life. He took our judgment upon in Himself, and in Him, we have died to sin and have eternal life (cf. Romans 6:1–4; Colossians 2:12).

Second, consider the process of baptism. By process, I refer to the method of baptism—immersion. In 1 Peter 3:21, baptism enables “the removal of dirt from the body,” something that involves enough water for a bath. As an example of how much water is involved, Philip and the Ethiopian “both went down into the water” where an immersion could take place (Acts 8:38). Immersion is a proper understanding of the word baptism, and this process best pictures our union with Christ in His death and resurrection.

Third, consider the pledge in baptism. “Baptism… now saves you,” but in what way? It is “not as a removal of dirt from the body.” Water can cleanse the body but not the soul. “Baptism… now saves you” in this sense—it “saves… as an appeal to God for a good conscience.” In other words, when someone is baptized, there is an appeal or a pledge made to God that what is being pictured in baptism is true of the one being baptized—this one, by faith, has died to sin and been raised to walk in newness of life. The conscience behind this pledge is good and clean, cleansed by the blood of Christ, the One in whom we believe (cf. Hebrews 9:14; 10:22).

Fourth and finally, consider the power of the resurrection. The believer’s appeal is “through the resurrection of Jesus Christ.” The transforming power in salvation that enables this appeal is the same power that raised our Lord from the dead (cf. Ephesians 1:18–20). When the power of the resurrection is alive an active in a believer, it is seen through the believer’s appeal to God for a good conscience at the time of his baptism.

1 Peter 3:21 teaches or touches upon many truths related to baptism. We see something of the picture, process, and pledge in baptism, as well as the resurrection power behind’s the believer’s appeal. A helpful verse, indeed!

Trusting in the Faithfulness of God

By | April 17, 2025

Do you ever wonder if God has abandoned you? He saved you, but perhaps now you feel like He has left you on your own?

Whatever our trials or troubles may be, this post is just a simple look at three passages that encourage us to trust in the faithfulness of God. We can consider His faithfulness through two headings—the promise itself and the pain in which this promise was given.

The Promise: God is faithful.

First, Philippians 1:6 promises “that he who began a good work in you will bring it to completion at the day of Jesus Christ.” Paul even introduces this promise with the words, “I am sure of this.” We can be sure that God who began His good saving work in us will bring it to sinlessness and glorification when Jesus Christ comes again.

Second, 1 Thessalonians 5:23–24 promises much the same. Paul prays that “the God of peace himself” might “sanctify you completely” so that our whole person might “be kept blameless at the coming of our Lord Jesus Christ.” That was Paul’s prayer, and here comes the promise—his next words are certain: “He who calls you is faithful; he will surely do it.” Like Philippians 1:6, we see that God is faithful to keep us blameless when Christ comes again.

Third, in 1 Corinthians 1:8–9, Paul refers to the Lord Jesus Christ as the one “who will sustain you to the end, guiltless in the day of our Lord Jesus Christ.” Here we see the promise that Christ will sustain the believer until the time when Christ comes again. Moreover, just like 1 Thessalonians 5:24, 1 Corinthians 1:9 promises, “God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.” The God who calls us into fellowship with His Son is the same God who faithfully keeps us for a future with His Son. 

The Pain: God was faithful to these churches in the midst of many difficulties.

The promise of God’s faithfulness is amazing. But it gets even better when consider the contexts in which this promise was given.

The Philippians faced persecution (Acts 16) and disagreement in the church (Phil 4:2).

The Thessalonians faced persecution (Acts 17), possible immorality among members (1 Thess 4:1–8), lazy believers (1 Thess 4:9–12), the grief of death (1 Thess 4:13–18), and concerns about the timing of the day of the Lord (1 Thess 5:1–11). Paul also encouraged them to follow leadership, be patient with all, do good, rejoice, pray, give thanks, and accept the Word of God (1 Thess 5:12–20).

The Corinthians faced persecution (Acts 18), division over leaders (1 Cor 1–4), immorality in the church (1 Cor 5), lawsuits among their members (1 Cor 6), marital issues (1 Cor 7), disagreements over matters related to idolatry (1 Cor 8–10), the reversal of marital roles (1 Cor 11:2–16), gluttony and drunkenness as they mishandled the Lord’s Table (1 Cor 11:17–34), an improper use of spiritual gifts (1 Cor 12–14), and misunderstanding about the resurrection (1 Cor 15).

Imagine the unrest at times for these churches as they faced external pressures and internal problems, both doctrinal and practical. And yet, if they were thinking biblically, they would remember that God promised to be faithful in keeping them and sustaining them until the day of Christ’s return. And that promise meant that He would do everything that was necessary for their spiritual welfare until that time. He would give them mercy, grace, and comfort through the church, His people, and whatever else they needed in order to bring them to that time. What an encouraging promise!

So again, here’s the promise—God is faithful. Trust Him! If He has saved us, He will also sanctify and sustain us, keeping us until the day of our Lord Jesus Christ. And then we shall know His faithfulness in full, together, forever, Amen!

Photo by nikko macaspac on Unsplash

What to Do with Divisive People (Romans 16:17–20)

By | April 10, 2025

There is no end to people seek to harm the church until our Lord comes again. We can warn them, but we have no fellowship with them (Titus 3:10–11). We see them for who they are, kindly give truth if they will listen (2 Timothy 2:24–26), but otherwise avoid them (2 Timothy 3:1–9; esp. 3:5b). And whatever harm they do, the church of Christ prevails (cf. Matthew 16:18).

Romans 16:17–20 repeats these thoughts and more in a single passage. What do we do with people who are bent on dividing the church?

Scope them out (Romans 16:17a).

Paul solemnly begins, “I appeal to you, brothers,” and commands, “to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught” (Romans 16:17).

“Watch out” comes from scopeō, from which we get scope—scope them out! We notice them for their actions. First, they “cause divisions,” a work of the flesh that is found within a list of similar sins in Galatians 5:20. Second, they “cause… obstacles” to Christianity that could result in eternal damnation. (See the same word translated a “offense” and “stumbling block” in Romans 9:33 and 11:9.) Such behavior is “contrary to the doctrine that you have been taught.”

Separate from them (Romans 16:17b).

Off the heels of their description, Paul simply commands, “Avoid them.” Again, passages above teach this same action (2 Timothy 3:5; Titus 3:10).

Scrutinize them (Romans 16:18).

Explaining why we avoid them, Paul describes them further. They “do not serve our Lord Christ, but their own appetites.” While motivations may be hard to see, we can scrutinize their words: “by smooth talk and flattery they deceive the hearts of the naïve.” They butter people up and appeal to their emotions (“the hearts”) and conceal their true intentions, promising spiritual help while seeking to help only themselves. Such tactics only bring ruin (Prov 26:28; 29:5).

True teachers of God speak “by the open statement of the truth” (2 Corinthians 4:2), not with false, boastful words, “showing favoritism to gain advantage” (Jude 16; cf. 2 Peter 2:3).

Stay away from their evil (Romans 16:19).

Paul encourages the Romans, “For your obedience is known to all, so that I rejoice over you.” At the same time, Paul clarifies, “but I want you to be wise as to what is good and innocent as to what is evil.”

See their coming judgment (Romans 16:20a).

Paul applies a general promise to this particular situation: “The God of peace will soon crush Satan under your feet.” What Genesis 3:15 promised (that God would crush Satan and bring peace) extends to all who follow Christ. Satan—his divisive followers included—will soon be crushed under our feet.

Seek the grace of God (Romans 16:20b).

A general prayer closes off this section: “The grace of our Lord Jesus Christ be with you.” We need grace for every matter in life and certainly for detecting and avoiding those who would harm the church.

We will encounter divisive people who obstruct others from serving the Lord. The day of judgment is coming, and their day ends under our feet. May God help us to walk wisely and see these villains for who they are, turning away from them as we keep our eyes on our Lord Jesus Christ.

Photo by Matthew Hamilton on Unsplash

Grabbing Some Good from Some Greetings (Romans 16)

By | April 3, 2025

God’s various ways of speaking in Scripture are fascinating. It is not only what God says but how He says it that captures our attention. Letters teach. Psalms have meter and form. Prophets preach. Narratives tell a story.

Some books are a mix. Acts narrates but teaches with sermons. Romans teaches but has a narrative feel in its final chapter with a host of greetings. Though these greetings are unique to those people then, it is God’s timeless Word for us today. What are some good lessons that we can grab from the greetings of Romans 16?

Greet one another in the Lord.

Paul commands, “Greet one another with a holy kiss” (Romans 16:16a). I understand that a proper expression of love in a Christian context, even if not a kiss of some sort, will do. The rest of the greetings in Romans 16:3–16 (and Romans 16:21–23) can function for examples in greeting one another as Christians. Paul commands the Romans to greet individuals, families, and churches seventeen times. Four more examples of greetings come in Romans 16:21–23.

Be personal.

Though Paul had not yet visited Rome (Romans 1:13), he knew many Roman Christians. He personalized his greetings, identifying twenty-nine people in Romans 16:1–16 and four more in sending greetings to them in Romans 16:21–23. Ministry is personal.

Remember that unity is found in Christ.

Whether “in Christ” or “in the Lord,” Paul uses these phrases for a combined ten times in Romans 16:1–16. We often revel in what it means to be “in Christ” in Ephesians 1. In Romans 16, we see similar truths. Whether in Christ, Christ Jesus, or the Lord, we welcome Christian servants (Romans 16:1), have fellow workers (Romans 16:3, 9), become converts (Romans 16:5), become Christians (Romans 16:7), are loved (Romans 16:8), have approval (Romans 16:10), are distinguished from other family members (Romans 16:11), work hard (Romans 16:12), and are chosen (Romans 16:13). We find our unity in Christ!

Churches should be partners in the Great Commission.

It seems Paul greets Christians within family systems in Romans 16:10–11, not whole churches. Still, we have at least 3 local churches that Paul address in Romans 16:3, 14, and 15. They all knew each other as they received this letter together, and its purpose was to join Paul in carrying out the Great Commission together (cf. Romans 1:8–15; 15:14–29).

Recognize others for their labor in the Lord.

Paul uses “worker words” five times. He called people “fellow workers,” “workers,” or those who “worked hard” (Romans 16:3, 6, 9, 12a, 12b). He recognized their labors for the Lord.

Express Christian love to one another.

Paul calls four people “beloved” (Romans 16:5, 8, 9, 12). He could have said this of all, but he did not overdo it. Every Christian should love every Christian, and God loves us more than all.

Greet one another in the Lord. Be personal. Remember that unity is found in Christ. Churches should be partners in the Great Commission. Recognize others for their labor in the Lord. Express Christian love to one another. These are some good lessons that we can grab from the greetings of Romans 16!

Photo by Vladislav Klapin on Unsplash

Appendix: What’s in a Name?

Paul’s point in Romans 16:1–16 is certainly not to read anything into the meanings of the names that he addresses. I don’t even know what the givers of these names were thinking when they gave them or what their owners came to think of them. Nonetheless, it was a fun exercise to dig through a number of sources to figure out the possible meanings of the names listed below. There are 27 names, and Paul identifies two others without their names (the mother of Rufus and the sister of Nereus).

  1. Phoebe: “radiant”; perhaps “a surname of Artemis” (NBD)
  2. Prisca: ancient; venerable; worthy; “little old lady”
  3. Aquila: eagle
  4. Epaenetus: “praised”; as a verb, translated “extol” in Romans 15:11
  5. Mary: many say “bitter”; could also be a “gift from God” or “celebrated”
  6. Andronicus: powerful man, conquerer; roots stem from “man” (andros) and “power” (nikē)
  7. Junia: “youthful” or perhaps a derivative of Juno, the goddess queen married to Jupiter, the protector of marriage, women, and childbirth
  8. Ampliatus: “ample” or “enlarged” in terms of character or stature
  9. Urbanus: “refined,” “polite,” “polished,” “of the city”
  10. Stachys: same word in the Greek as a head of grain or an ear of corn; maybe even “the flower of the aromatic plant spikenard” (BDAG)
  11. Apelles: “called” if from the Latin appellō (“to call”); root may also stem from apellomai (“to separate, exclude)
  12. Aristobulus: roots are “best” and “counselor,” meaning “best counselor” or someone who will make excellent plans
  13. Herodion: “heroic” or “valiant”; or, if a slave, simply “belonging to Herod”
  14. Narcissus: from the flower narkē, producing lethargy or astonishment; same root form which we get the English “narcotic”
  15. Tryphaena: dainty or luxurious; possibly from thruptō (“to break into small pieces,” BDAG) or truph(“to lead a life of self-indulgence, live for pleasure,” BDAG)
  16. Tryphosa: luxurious; same root as above; these two were likely sisters with similar names
  17. Persis: “a Persian woman” or perhaps “one who takes by storm”
  18. Rufus: red
  19. Asyncritus: incomparable; roots are “not,” “with,” and “judgment,” as if to say that he could not be compared to others
  20. Phlegon: “burning,” giving the idea of “zealous”
  21. Hermes: the name of the Greek god who was the interpreter and spokesman for the others; could perhaps have notions of being a teacher or someone who brought good tidings
  22. Patrobas: has the idea of being like his father; father is patēr in the Greek
  23. Hermas: a variant of Hermes (see above)
  24. Philologus: roots are “love” and “word,” meaning “a lover of words or the Word”; has ideas of being a scholar
  25. Julia: soft-haired or maybe even curly-haired
  26. Nereus: perhaps from a minor Greek sea-god over the Nereids; “water nymph”
  27. Olympas: “heavenly” or “bright”

It is also interesting to note that…

  • Some names were common for slaves: Nereus, Hermes, Persis, Herodion, Tryphosa, Tryphaena, Ampliatus, Julia, Junia, and Maria (Schreiner)
  • Nine of the names belonged to women: women: Prisca, Mary, Junia, Tryphaena, Tryphosa, Persis, the mother of Rufus, and Julia (Schreiner)

Sources

  • Balz, Horst Robert, and Gerhard Schneider. in Exegetical Dictionary of the New Testament. Grand Rapids: Eerdmans, 1990–.
  • com
  • Bromiley, Geoffrey W., ed. in The International Standard Bible Encyclopedia, Revised. Grand Rapids: Eerdmans, 1979–1988.
  • Moo, Douglas J. The Epistle to the Romans. Grand Rapids: Eerdmans, 1996.
  • Schreiner, Thomas R. Romans. Grand Rapids: Baker, 1998.
  • Smith, Stelman, and Judson Cornwall. in The Exhaustive Dictionary of Bible Names. North Brunswick, NJ: Bridge-Logos, 1998.
  • Strong, James. in Enhanced Strong’s Lexicon. Woodside Bible Fellowship, 1995.
  • Thomas, Robert L. in New American Standard Hebrew-Aramaic and Greek Dictionaries : Updated Edition. Anaheim: Foundation, 1998.
  • Wood, D. R. W., and I. Howard Marshall. in New Bible Dictionary. Leicester, England; Downers Grove, IL: InterVarsity Press, 1996.
  • Zodhiates, Spiros. in The Complete Word Study Dictionary: New Testament. Chattanooga, TN: AMG Publishers, 2000.

A Theology of Woman from Titus 2: Grace-Driven Living and Training

By | April 1, 2025
This entry is part 7 of 8 in the series A Theology of Woman

This blog series is adapted from Sunday School lessons I wrote several years ago for women and teen girls. The goal was to form a “theology of woman” by looking chronologically at all of the major portions of Scripture regarding women and womanhood. What does the Bible say are the roles, duties, challenges, and opportunities that we have as women?

Elisabeth Elliot, a well-known Christian speaker and author said, “It would help younger women to know there are a few listening ears when they don’t know what to do with an uncommunicative husband, a 25-pound turkey, or a two-year old’s tantrum.”1

Titus 2 is Scripture’s manual for women in regard to how they are to live and train one another. Dealing with silent husbands, huge turkeys and disobedient children are simply examples of the types of material to be taught.  Elisabeth Elliot goes on to say,

“He meant the simple things, the everyday example, the willingness to take time from one’s own concerns to pray with the anxious mother, to walk with her the way of the cross—with its tremendous demands of patience, selflessness, lovingkindness—and to show her, in the ordinariness of Monday through Saturday, how to keep a quiet heart.

“These lessons will come perhaps most convincingly through rocking a baby, doing some mending, cooking a supper, or cleaning a refrigerator. Through such an example, one young woman—single or married, Christian or not—may glimpse the mystery of charity and the glory of womanhood.”2

All women should see the importance of this kind of discipleship and being discipled in this way. As we study Scripture’s commands in Titus 2, we will see that grace teaches us to live godly lives and to encourage others to do the same.

The Way to Live

“To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure; but both their minds and their consciences are defiled. They profess to know God, but they deny him by their works. They are detestable, disobedient, unfit for any good work. But as for you, teach what accords with sound doctrine” (Titus 1:15-2:1, ESV).      

Paul begins Titus 2 with a contrast, “But as for you.” He contrasts Titus with the false teachers of chapter 1 who professed to know God, but denied him by their works (Titus 1:16). In contrast to those false teachers, Titus was to teach believers to live in a way that “accords with sound doctrine” (Titus 2:1). The point was that they were to live like the Gospel had changed their lives.

Paul addresses several different groups throughout Titus 2. Each of these groups is to live in a way that accords with sound doctrine. Specifically, they are commanded to live in a way. . .

  • That “the word of God may not be reviled” (v 5).
  • That an opponent would have “nothing evil to say about us” (v 8).
  • That “in everything they may adorn the doctrine of God our Savior” (v 10).

We, also, are to live like the Gospel has changed our lives. If we do not, we also profess to know God, but deny him by our works.

The Women who Live it

Two of the groups Paul addresses in Titus 2 are older women and younger women.

“Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, and so train the young women to love their husbands and children, to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled” (Titus 2:3-5).

Older Women

Paul does not specify an age for what he considers to be an older woman. However, he is primarily referring to women whose main responsibility is no longer their children. We could then generalize that an older woman is a woman whose children are independent of her and her husband.

Older women are described in three ways:

  1. Reverent in their behavior

The term reverent means “pertaining to being devoted to a proper expression of religious beliefs.”3 They are women who are devoted to serving God. They revere God in their behavior.

  1. Not slanderers

Women who are devoted to God must be careful to control their tongues. They should not spread malicious gossip and lies.

  1. Not slaves to much wine

Women devoted to God must also control their physical appetites. This verse specifically refers to not being addicted to alcohol.

Older women are commanded to do two things:

  1. They are to teach what is good.

The phrase teach what is good is actually one word in the Greek. Her teaching and the content of it—goodness—go hand-in hand. Older women are to teach what is good by word and example. The value of the older women’s good teaching depends on their moral character.

  1. They are to train the younger women.

The  word train means “to instruct in prudence or behavior that is becoming and shows good judgment, encourage, advise, urge.”4

Older women must first have the character of one devoted to God. Then, they are to disciple younger women. Although this may occasionally happen in a formal discipleship program, most likely effective, practical training will flourish in an informal, one-on-one manner. In whatever venue, Scripture mandates that all godly, older women are to mentor younger women.

Younger Women

Paul refers primarily here to younger wives, as four of the seven qualities he lists refer to marriage or family. However, it seems wise for even young girls, teens, and single women to begin learning now how to be a good wife and mother. Any married woman will tell you that marriage and mothering take time, effort, and training to be done well. Mothers of daughters have a unique opportunity to train their daughters how to be godly women. Regardless of whether marriage is in view (as God does not call everyone to marriage), older godly women can teach and encourage godly character at the very least.         

Younger women are to learn (from the older women) seven things:

  1. To love their husbands

Remember that Paul wrote to a culture in which women did not usually choose their husbands. Their husbands were chosen for them. They had to learn to biblically love their husbands.

Today our culture emphasizes “falling in love.” So, what happens if we “fall out of love” after we’re married? We learn to biblically love our husbands. We choose his best for God’s glory.

  1. To love their children

Nearly every mother has a natural love for her children. But sometimes it is necessary for us to choose to love our children when they make us want to react unlovingly. Loving our children is a task that is multi-faceted, including meeting their physical, emotional, and spiritual needs.

J.C. Ryle, a minister in the late 19th century, reminds us of the priority of meeting the needs of our children’s souls:

“Precious, no doubt, are these little ones in your eyes; but if you love them, think often of their souls.  No interest should weigh with you so much as their eternal interests.  No part of them should be so dear to you as that part which will never die. . . .  This is the thought that should be uppermost on your mind in all you do for your children.  In every step you take about them, in every plan, and scheme, and arrangement that concerns them, do not leave out that mighty question, ‘How will this affect their souls?’

“Soul love is the soul of all love.  To pet and pamper and indulge your child, as if this world was all he had to look to, and this life the only season for happiness — to do this is not true love, but cruelty. . . . It is hiding from him that grand truth, which he ought to be made to learn from his very infancy, — that the chief end of his life is the salvation of his soul.”5

  1. To be self-controlled

 “A man without self-control is like a city broken into and left without walls” (Proverbs 25:28).

Self-control is an easily-understood concept, but difficult to implement. It includes controlling our speech, appetites (i.e., sex, eating, sleeping, etc.), thoughts, feelings, habits, and actions. Self-control is possible through God’s grace and some hard work.

  1. To be pure

Purity can apply to our thoughts (Phil 4:8), speech (Eph 5:4), and conduct (1 Pet 3:2). Women must maintain a pure thought life by guarding the things they read, watch, and do. Women must guard their speech, speaking only what is pure. Women must also have a biblical view of sex within marriage, understanding that it surely is a pure thing in the sight of God (Heb 13:4).

  1. To be working at home

The phrase working at home means exactly what it says: “busy at home, carrying out household duties.6 She is to be a hard worker. Her home duties are her primary responsibility (whether or not she additionally works outside of the home and/or has children). She should not be a lazy wife, refusing to take care ofor just neglecting the duties of her home.

  1. To be kind

 The basic meaning of kind is “good.” While performing all the duties that being a wife and mother demand, we must never forget to be kind.

Jerry Bridges, a Christian author, defines kindness as “a sincere desire for the happiness of others.”7He defines goodness as “the activity calculated to advance that happiness.”8

  1. To be submissive to their own husbands

Submission to one’s husband is an ever-present battle. Older women must be sure to be teaching the younger women first by their own example. This is often a key method of teaching. But gentle exhortation by a loved and loving older woman may be appropriate as well.

We’ve seen the way to live and the women who are to live this way. Paul concludes the chapter with a theological reason behind why we live this way.

Why we Live it

“For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works” (Titus 2:11-14).

After specifically addressing older men, younger men, older women, and younger women, Paul gives all of them the reasons behind his commands: “For the grace of God has appeared. . .” This grace does two things in this passage:

  1. Grace brings us salvation (v 11)
  2. Grace trains us to live godly lives (v 12)

“It is God’s grace that not only brought salvation but also teaches that the necessary outcome of salvation is to deny that which is ungodly and to pursue that which is godly. But not only does grace teach this; it is within the very purpose of the atonement not only to redeem but also to cleanse. This is not righteousness by works; it is the message of grace, the full message of grace that redeems and sanctifies.”9

Older women have a great task and privilege before them. They have lived (and learned) through their younger years and passed on into their older ones. They should better than ever now model godly behavior and train younger women to do the same.

Younger women should be teachable and open to discipleship. They should be humble and eager to receive godly counsel.

Above all, both older women and younger women are to remember we live godly lives and teach others to do the same because God in His grace has saved us and graciously teaches us to live like He has saved us.

______________________________________

Photo by Ben White on Unsplash

  1. Elisabeth Elliot, “A Woman’s Mandate,” from Family Practice, ed. R.C. Sproul, Jr. (Phillipsburg, N.J.: P&R Publishing, 2001), p. 62. []
  2. Ibid. []
  3. Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 531. []
  4. William Arndt et al.,  A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 986. []
  5. J. C. Ryle, The Duties of Parents (West Linn, OR: Monergism Books, 2019), 13. []
  6. Arndt, 700. []
  7. Jerry Bridges, The Practice of Godliness (Colorado Springs: Navpress), 189. []
  8. Ibid. []
  9. William D. Mounce, Pastoral Epistles, vol. 46 of Word Biblical Commentary (Dallas: Word, Incorporated, 2000), 433–434. []

The Fullness of the Blessing of Christ (Romans 15:29)

By | March 20, 2025

Have you recently used the phrase “the fullness of the blessing of Christ”? Probably not. What does it mean? And, to use it in the sense that it has in Romans 15:29, how does one come “in” it to someone else?

In context, Paul has just ended the body of his letter (Romans 1:16–15:13) and clarified his role as an apostle and thus the reason for boldness in his letter (Romans 15:14–21). Next, in our passage, he updates his readers about his travel plans (Romans 15:22–29). Having completed his current objectives for ministry (Romans 15:22-23; cf. 15:18–21), he hoped to visit the Romans (Romans 15:22–24), but only after delivering a financial gift to the poor among the saints in Jerusalem during a time of famine (Romans 15:25–29). Then he would come to the Roman believers “in the fullness of the blessing of Christ” (Romans 15:29). But again, what does this phrase mean?

“Fullness” describes the “completion” or “sum total” of something,1 and that something in this context is “the blessing.” What, then, was the nature of this blessing?

Some manuscripts indicate the content of this blessing as that “of the gospel of Christ” (e.g., KJV), and other manuscripts have the shorter and simpler “of Christ” (e.g., NASB). Either way, the context deals with Paul’s gospel ministry, so all the blessing that believers share together is thanks to Christ and stems from the gospel.

If that’s still murky, Romans 1:8–15 fills in the cracks. Notice the parallels between the two passages. First, Paul expressed his desire to come to the Romans by the will of God (Romans 1:10; 15:32). Second, he explained his delay in terms of his ministry to the Gentiles (Romans 1:13–14; 15:22–24). Third, in asking “to be helped” financially in his travels (Romans 15:24),2 it seems Paul earlier alluded to the same by hoping to “reap some harvest” among the Romans (Romans 1:13). Finally, when we look for something like “the fullness of the blessing of Christ,” the best match seems to be that Paul wanted to “impart… some spiritual gift to strengthen” them, that is, to preach the gospel for their benefit (Romans 1:11, 15).3

So, Paul’s coming “in the fullness of the blessing of Christ” is his rich description of coming to share with them the fullness of his ministry from Christ—his preaching, teaching, fellowship, and any other blessing that he could give. More than that, however, Paul clarified his desire to preach with wanting to “be mutually encouraged by each other’s faith” (Romans 1:12), so perhaps “the fullness of the blessing of Christ” extended to how the Romans would bless him as well.

Now that we understand this wonderful phrase a bit better, perhaps we could use it more frequently and pray that we might often come to one another in the fullness of the blessing of Christ!

Image by OpenClipart-Vectors from Pixabay

  1. BDAG, s.v., πλήρωμα. BDAG cites Romans 15:29. []
  2. This word is regularly used in the NT for the tangible support of missionaries. See its use as various forms of “send,” “accompany,” “help,” and “speed” in Acts 15:3; 20:38; 21:5; 1 Cor 16:6, 11; 2 Cor 1:15; Titus 3:13; 3 John 6. []
  3. A helpful quote comes from William Hendriksen, Exposition of Paul’s Epistle to the Romans (New Testament Commentary: Grand Rapids: Baker, 1981), 495: “In view of 15:24 and also of 1:11, 12, 13b, 15, he must have had in mind such blessings as the joy of meeting and conversing with one another, his preaching in their midst, their listening to the apostle’s report about divine blessings in other congregations, together planning the trip to Spain, etc.” []

A Theology of Woman from 1 Timothy 2:8-10: Gospel-Driven Modesty

By | March 6, 2025
This entry is part 6 of 8 in the series A Theology of Woman

This series is adapted from Sunday School lessons I wrote several years ago for women and teen girls. The goal was to form a “theology of woman” by looking chronologically at all of the major portions of Scripture regarding women and womanhood. What does the Bible say are the roles, duties, challenges, and opportunities that we have as women? 

Every mother and wife concerned about the purity of her son’s and husband’s hearts is likely going to champion modest dress—and rightly so. Yet, the Bible does give further reason for us to dress modestly: Our modest appearance reflects the work of the Gospel in our hearts.

This post will address the aim, attitude, and appearance of modesty.

 The Aim of Modesty: Love for God

I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness—with good works. (1 Timothy 2:8-10, ESV)

Throughout 1 Timothy, Paul is addressing issues within the Ephesian church. Two of the issues addressed here were (1) men causing division and (2) women causing distraction within the church. The men were quarreling, and the women were dressing immodestly and extravagantly. Instead, godliness should have been the aim!

Paul discusses the specifics of modesty in verse 9, then he points to the aim of modesty in verse 10. He says that a modest woman is a woman who professes godliness! A godly woman does good works (v 10) and dresses modestly (v 9) to evidence her godliness.

The aim of a modest appearance is to exemplify that a woman is committed to godliness. Thus, the primary motivation for modesty should be love for God.

A woman who loves God. . .

  • Loves God’s Word.
  • Loves to honor God by obeying His Word.
  • Loves to show others she honors God by her modest appearance.
  • Loves to worship God and share the Gospel message without distracting others by immodest dress or behavior.

So, a woman’s love for God is her motivation for modesty. To be immodest could be a poor testimony to her love for God.

The Attitude of Modesty: Humility and Self-control

 1 Timothy 2:10 describes the modest woman as one who “professes godliness.” She has a godly heart. What are the attitudes of this godly heart?

“How can you discern the sometimes fine line between proper dress and dressing to be the center of attention? The answer lies in the intent of the heart. You should examine your motives and goals for the way you dress. Is your intent to reflect the grace and beauty of womanhood? Is it to show your love and devotion to your husband? Is it to reveal a humble heart devoted to worshiping God? Or is it to call attention to yourself—to flaunt your wealth and beauty? Or worse, to attempt to allure men sexually? . . .  If you are focused on worshiping God, you won’t have to worry about how you dress because your commitment will dictate your wardrobe.”1

An Attitude of Humility

“The Greek word translated “modestly” in verse 9 refers to modesty mixed with humility. At its core it connotes a sense of shame—not shame in being a woman, but shame for in any way inciting lust or distracting others from a proper worship of God.”2

A woman with a godly heart is humble. In this context, a humble heart is reflected in her clothing; she does not proudly draw attention to herself. Rather, she humbly dresses in a way that focuses attention on her godly works and the Gospel message she promotes.

An Attitude of Self-control

Women are commanded to dress with self-control, which can be defined as a “practice of prudence, good judgment, moderation, self-control as exercise of care and intelligence appropriate to circumstances.”3

The ultimate aim of this self-control is godliness, a testimony to the transforming work of the gospel.

The Appearance of Modesty

 1 Timothy 2:9  gives three guidelines for how we are to adorn ourselves:

  • In respectable apparel
  • With modesty
  • With self-control

Adorn (Greek kosmeō) comes from the root word kosmos, which can mean “order.”  Adorn means “to put in order so as to appear neat or well organized, make neat/tidy.”4 Following these principles will ensure that our appearance is in proper order, rightly reflecting how God wants us to look.

Respectable: Is it becoming?

 The Greek word respectable is kosmios, also from the root word kosmos. Kosmios is defined aspertaining to being proper or suitable in terms of being attractive.”5 Plato, an ancient Greek philosopher, described “someone who is kosmios as the citizen who quietly fulfills the duties which are incumbent on him and is not disorderly.”6

One author writing to women gives several questions to ask ourselves as we make our clothing choices. Rather than simply asking, “Do I like it and does it fit?” we can ask ourselves the following questions:

  1. Does it fit with who I am as a child of God?
  2. Does it fit with Christlikeness?
  3. Does it fit and flatter my body?
  4. Does it fit and flatter my femininity?
  5. Does it fit my age and stage of life?
  6. Does it fit my wardrobe?
  7. Does it fit my budget?
  8. Does it fit my needs?
  9. Does it fit the occasion?
  10. Does it fit the place I intend to wear it?7

Modesty: Is it decent?

 Modesty is humility in dress. It is a shame to show off our bodies in order to distract or seduce others. The purpose of clothing is to cover our nakedness. We respect the men around us and aid them in their daily battles against sin by not proudly showing off our bodies.

We also humbly realize the need to honor our Savior. In humility, we place our value on what God thinks, rather than on what we think. This kind of humility displayed in dress is a way we can evidence our love for God.

Self-control: Is it moderate?

 Here, we apply the attitude of self-control to our appearance.

“We ought to rein in our impulses and avoid crazy extremes in fashion, hairstyles, and makeup. We also ought to avoid spending crazy amounts of money or stuffing our closets full of crazy quantities of clothing. We ought to govern our wardrobe choices with a sense of moderation, simplicity, and self-control. If the skirt is crazy extreme, crazy expensive, or if it’s crazy for you to be buying another one, then you ought to pass it up.”8

Immodesty is a timeless problem. In Paul’s day, it looked like elaborately braided hair studded with gold and pearls, distracting the men and distinguishing the wealthy from the poor. In our day, immodesty looks quite different.

However, the principles of modesty are timeless as well. A humble, self-controlled woman whose primary focus is evidencing her love for God will arrange her appearance in a becoming, decent, moderate way so that her good works and godly heart will take preeminence. Her conduct and her appearance support her claim to godliness, and her godliness supports her claim to be a believer in the gospel and the Lord Jesus Christ who has eternally changed her life.

____________________________________

Image by StockSnap from Pixabay

 

 

  1. John MacArthur, Different by Design, MacArthur Study Series (Wheaton, IL: Victor Books, 1996), 132. []
  2. Ibid. []
  3. William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 987. []
  4. Ibid, 560. []
  5. Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 627. []
  6. Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000), Logos edition. []
  7. Mary Kassian, Girls Gone Wise in a World Gone Wild (Chicago: Moody Publishers, 2010), 105. []
  8. Ibid, 107. []

Our Perpetual Praise of God (Ephesians 3:20–21)

By | March 6, 2025

When we learn about God and our salvation in Him, we love Him all the more and live for Him all the better. This statement captures something of the pastoral thrust of Ephesians.

For three chapters (Ephesians 1–3), Paul lays out how God has saved us, united us in Christ, and his role as an apostle in it all. Paul also prays two beautiful prayers that God would empower and enlighten us to understand our salvation and the love of Christ therein (Eph 1:15–23; 3:14–19). Ephesians 3:20–21 is Paul’s praise of God that He is able to do that and more, leading into instruction for the Christian life (Ephesians 4–6).

Ephesians 3:20–21 is a doxology—a word of praise to God. Paul describes the power of God in one verse, giving way to His praise in the next by ascribing to Him glory for this power.

Ephesians 3:20: Here Paul describes the infinite power of God. Paul previously prayed for his readers to “be strengthened with power through His Spirit” for them “to know the love of Christ” in their salvation (Eph 3:16, 19; cf. 1:19). Paul knows that God can answer this prayer and even “do far more abundantly than all we ask or think” (Eph 3:20). This power of God is “at work within us” already, and it is “according to” this power that God will show us power all the more—again, to help us better understand our salvation and, as a result, better live the Christian life.

Ephesians 3:21: With God’s infinite power in mind, Paul ascribes “glory” to Him. Paul also points out who gives God glory (“the church”), how they do it (“in Christ Jesus,” i.e., by union with Him), and how long they do so (“throughout all generations, forever and ever”). He even punctuates his praise with a confirming “Amen.”

We have been bit technical up to this point, so let’s ask some questions to help us join Paul in this praise.

Looking inward—is the power of God at work in you? Has He empowered and enlightened you to understand the riches of His love for you in Christ? Have you continued to grow in your understanding of this love? If so, acknowledge His glory for His power at work in you!

Looking outward—has your God-enabled understanding of the love of Christ motivated you to have a greater commitment to your church (Eph 4:1–16), a godlier life (Eph 4:17–5:21), and a Spirit-filled walk in your home and at work (Eph 5:22–6:9)? Do you find victory in spiritual warfare (Eph 6:10–20)? If so, rejoice that your understanding of your salvation helps you to live in a manner worthy of God!

May God empower us to understand the love of Christ better day by day, and may we praise Him for this power, both now and forever, Amen.

Image by lohannaps from Pixabay