In Daniel 2:1, Nebuchadnezzar had a dream that troubled his spirit, but none of his men could recall and interpret his dream (2:2-12). However, with the help of God, Daniel was able. The dream consisted of a “great image” made of various materials (2:28, 31-45). According to the dream, the Babylonian Empire, represented by the head of gold, would be destroyed by the Medo-Persian Empire, represented by the breast and arms of silver. In Daniel 5:30-31, the dream came to fruition when Belshazzar was killed, and Darius the Median took the kingdom. In most instances, a ruler of a conquered kingdom would not be preserved to serve in any capacity in the occupying kingdom. Yet, Daniel, now second ruler of Babylon (5:29), was made one of three presidents who reported directly to Darius to ensure that the kingdom was operating efficiently (6:1-2). Daniel’s reputation must have preceded him. From his youth he was dedicated to God first, and he allowed his dedication to lead him in every aspect of his life (1:8-9). He challenged the king when necessary (1:8-9), told the truth even when it hurt (4:19; Proverbs 27:6) and maintained a reputation of dependability (5:10-11). Unfortunately, many people soil their reputations and have difficulty influencing others for good thereafter (Ecclesiastes 12:1; 10:1; 1 Corinthians 9:27). Apparently, after a period of time, Darius noticed that Daniel’s reputation was warranted. His true character was consistent with his reputation, and the king promoted Daniel to “chief” president (6:3). Have you ever revered

Paul began the second epistle to Timothy by encouraging Timothy to boldly declare the Gospel of Jesus Christ. Paul encouraged Timothy by reminding Him that God had equipped him with all of the tools necessary to be an effective evangelist (2 Timothy 1:6-7). Still, in order to be a good minister, Timothy would have to be willing to endure suffering for the Gospel’s sake (2 Timothy 1:8). What should compel Timothy to endure suffering for the Gospel? What should cause Christians today to endure suffering for the Gospel? In 2 Timothy 2:9-10, Paul, inspired by the Holy Spirit, provided a compelling argument for the Christian’s unwavering dispersion of the Gospel. First, Christians should be bold evangelists who are willing to endure suffering because God “saved us, and called us with a holy calling” (9a). God calls men to Him by the Gospel (2 Thessalonians 2:14), and when men obey God’s call to obedience, He saves them (Romans 1:16). The calling is “holy” because God is holy and requires His people to be holy—sanctified from sin (1 Peter 1:14-16). With such a blessing bestowed upon us, about what is there to be embarrassed or timid? If a man sacrificed his life to save your physical life, would you be timid to mention his name? Would you be shy about sharing what he had done for you? It seems unlikely. God has done something much greater for us; He saved us from spiritual death! Let us boldly share the good news. Second,

Paul, inspired by the Holy Spirit, encouraged Titus to give instruction that qualified as “sound doctrine” (2:1). In particular, Titus was to instruct the aged men (2:2), aged women (3-5), young men (6-8) and servants (9-10) how to live exemplary lives before God. In Titus 2:11-13, Paul provided an explanation for the exhortation to godly living. What should compel one to live according to the instruction found in Titus 2:10? The grace or unmerited favor of God! Paul began by declaring the revelation of grace with these words, “For the grace of God that bringeth salvation hath appeared to all men” (11). The quality of God’s grace is exceptional; it is able to deliver mankind from sin that would otherwise result in spiritual death (James 1:15; Ephesians 2:8). God has clearly revealed or manifested His grace in the person of Jesus the Christ (John 1:1-4, 14; 2 Timothy 1:9-10). How is one to respond? With devotion to the God of Heaven who desires, purely out of good-will, the salvation of every person’s soul (2 Peter 3:9). A failure to live according to God’s Word is a demonstration of one’s disrespect for God’s grace, which has been revealed in His Son. Paul continued, “Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” (11). With these words, one is to be motivated by the instruction of grace. The grace of God has been used by some to justify continuance in sin. This should not be

Peter encouraged brethren to focus their minds and soberly hope for the grace of God to be delivered at the coming of Jesus Christ (1 Peter 1:13-14). With their minds focused on Heaven, their manner of life should also be different. Instead of participating in the lust of the flesh, he encouraged them to model themselves after the Holy God, who expects His children to be holy (14-17). After all, God had gone to great lengths to redeem them; He purchased them with the blood of His Son (18-21). In verses 22-25, Peter continued to inspire them to live properly by reminding them of the powerful influence of the Word. Peter proclaimed the power of God’s Word to purify, “Seeing ye have purified your souls in obeying the truth…” (22a). The word translated “purified” means “to cleanse from all defilement.” The Word of God, the Bible, is truth (John 17:17), and when it is obeyed, it has the power to remove the impurities in one’s life. How is this accomplished? It is accomplished by influencing an individual to cast aside sin (James 1:21) and to be cleansed by the blood of Christ at immersion (“baptism”) (Ephesians 5:26; Revelation 1:5; Acts 22:16). After conversion, as demonstrated in 1 Peter 1:22, the Word of God should continue to influence believers to live in purity, which includes a genuine love for fellow Christians. Peter proclaimed the power of God’s Word to renew, “Being born again, not of corruptible seed, but of incorruptible, by

The Passover feast was being observed by Jesus and the apostles in the upper room in the city of Jerusalem (Matthew 26:17- 30; Mark 14:12-26). The apostles had just learned several troubling facts: (1) A betrayer was among them (13:21-30); (2) Jesus was going to be leaving them (John 13:33) and (3) Peter was going to deny Jesus (John 13:36-38). In John 14-16, Jesus continued to prepare the apostles for His death by instructing them concerning the nature of His work and His kingdom. However, before He went any further, Jesus was determined to comfort them. The comfort that Jesus extended to His apostles should comfort Christians today. As you know, Christians are not immune to life’s difficulties. To name a few, Christians can swiftly be overcome with worry, grief and sorrow due to the loss of employment, health and spiritual stability. If you are facing these challenges or altogether different challenges of life, consider the words of encouragement Jesus offered in John 14:1-3. Jesus was their comforter with these words, “Let not your heart be troubled: believe in God, believe also in me” (14:1). The apostles had already started allowing the troubling facts they had attained to overcome them with worry. Jesus commanded, “Stop worrying!” One can allow the day to day troubles, both big and small, to consume the mind entirely. So much so can daily troubles consume us that they become crippling forces which prevent one from fulfilling his responsibility to God and his fellow man. How

Philip’s work in Samaria recorded in Acts 8:4-25 was a response to the intense suffering placed upon Christians in Jerusalem (Acts 8:1-3). Persecution caused Philip and other Christians to be “scattered abroad,” and they “went everywhere preaching the word” (Acts 4:1). Often times, when considering Philip’s work in Samaria, one focuses solely on the Gospel’s influence on a man “called Simon” who “used sorcery” (Acts 8:9). Yet, the result of Philip’s work was much greater than the conversion of one man; he converted a city that had been wallowing in false teaching. Luke, inspired by the Holy Spirit, recorded that all of Samaria “gave heed” to Simon (Acts 8:9). In so doing, the Samaritans misplaced their attention. Literally, “they kept on giving attention to” the false teaching of Simon. The Samaritans should have known better; they had once been influenced by a true miracle worker, the Son of God (John 4:40-42). Now they were “paying mind to” a trickster who claimed to be a “great one.” Unfortunately, several in this age have “given heed” to false teaching and have fallen away. False teaching, when given an opening, has a way of chipping away at one’s legitimate faith. It is unwise to think for even a moment that one can ingest unsound doctrine and be healthier. It defies common sense and Gospel teaching (2 Timothy 2:14-17). It is apparent that the Samaritans had also misplaced their assurance. They said, from the least to the greatest, that Simon “is the great power of God.” The word

In 1 Peter 2:4, Jesus Christ is depicted as a “living stone” that was rejected (“disallowed”) of men but selected and deemed precious by God. When one rejects Jesus Christ, spiritual ruin is certain, it is sure (1 Peter 2:8). Yet, all men had not rejected Jesus, and by coming to Him would not be ashamed (1 Peter 2:6). Instead, Jesus had given them a new identity and an extraordinary responsibility in Christ. This new identity and extraordinary responsibility continues to be bestowed today. Jesus Christ, the living stone, transforms those who come to Him into “lively stones” built up as a “spiritual house.” Peter understood that Jesus Christ possessed the “words of eternal life” (John 6:68-70), and it is obedience to His words that allow men to possess a “newness of life” (Romans 10:17; 6:4; Mark 16:16). When one obeys the Gospel, the Lord adds that individual to His “spiritual house,” the church (1 Timothy 3:15; Acts 2:47). As part of God’s spiritual house, the Christian has a great responsibility to serve within His house. Peter, inspired of God, proclaimed that Christians had become “a holy priesthood” (1 Peter 2:5). When one comes to Jesus by obeying the Gospel, the blood of Christ cleanses that individual of his sin and makes him “holy,” separated for His service (Acts 20:28; Colossians 1:14). Christians, as a “holy priesthood,” are granted access to God, but they must maintain holy living (1 Peter 1:15-16). Holy living is a challenge for everyone. Often there

In 1 Timothy 6:3-10, Paul warned Timothy of the ungodly actions of false teachers. There were some who were teaching false doctrine and refusing to accept sound doctrine (6:3). They proved that they were proud and knew nothing (6:4). Destitute of the truth, they believed that “godliness was gain” and their love for money was evident (6:3, 10). Exposure to false doctrine and sinful conduct will negatively influence an otherwise godly individual (1 Corinthians 5:6; 15:33). For this reason, Paul instructed Timothy to respond in a positive and productive way. Paul established a stark contrast between Timothy and false teachers with these words, “But thou, O man of God, flee these things” (11a). Though false teachers were involved in all types of sin, Paul instructed Timothy to keep on “fleeing” from sin. The word translated “flee” means “to shun, avoid, run, escape.” Too often Christians dabble in sin and dismiss their conduct as insignificant and of no consequence. Paul, inspired by God, commanded, “Shun sin! Have no part in it!” Like Joseph, Christians should not allow themselves to be seduced by the pleasures of sin; rather, they should flee from them (Genesis 39:7-12; 2 Timothy 2:22). However, Timothy was not to constantly be in flight without any direction. Paul instructed Timothy, “and follow after righteousness, godliness, faith, love, patience, meekness” (11b). Timothy was to “flee,” but he was also to “follow.” The word translated “follow” means “to pursue, hunt.” Timothy was to pursue “righteousness” which means to do that which

Before Jesus told the Parable of the Great Banquet (Luke 14:15-24), a man who had heard His teaching said, “Blessed is he that shall eat bread in the kingdom of God” (Luke 14:15). The Lord’s invitation to become part of the kingdom of heaven, which is the church, is a blessed invitation. The word translated “blessed” is joy that is not dependent on outside circumstances and is derived from one’s relationship with God. To be invited is a joyful moment, but the benefits of the invitation are only realized if the feast is attended. This man knew that blessings resided in the kingdom of God. In fact, all spiritual blessings are found in Christ (Ephesians 1:3). How does one get “in Christ?” One is added to the body of Christ by submitting completely to the Word of God (Romans 6:3-4). When the choice is made to attend, there is reason to celebrate (Acts 8:39; 16:34). The invitation to attend the feast is a royal invitation. In a similar parable that Jesus spoke during the week prior to His death, the “man” who sent forth the invitation was a king (Luke 14:16; Matthew 22:2). The king in Luke 14:16 represents God the Father. Very few people would reject an invitation extended by royalty to attend a banquet. Perhaps even fewer would reject an invitation to attend a meal with their favorite actor or actress. Yet, the God of heaven desires all to attend His feast (John 12:32; 1 Timothy 2:4) and has invited

The responsibility and effect of sin have been questioned by mankind from the beginning of time. As many have noted, Adam blamed God for causing him to sin and his descendants have perpetuated his error ever since (Genesis 3:12). In James 1:13-18, the inspired author commanded Christians not to err in this fashion (James 1:16). Instead, they should consider the true lineage of temptation and sin, which does not and cannot include God. James first identified who was not the father of temptation with these words, “Let no man say when he is tempted, I am tempted of God” (James 1:13a). The word “tempted” here is not an outward test (James 1:2) but an inward compulsion to do what is sinful. James commanded the “brethren” (James 1:2, 16) not to claim that God was the source of their temptation. James’ reasoning is simplistic and effective. Brethren should not claim that God is the source of temptation for one very important reason, “God cannot be tempted with evil” (James 1:13b). The implication seems to be that since God is not vulnerable to the desire to perform sin, He does not yearn to see mankind tempted with sin (James 1:13c). James identified the father of temptation with the use of these words, “every man” and “his own” (James 1:14). The source of temptation to do evil is not God; rather, the responsibility falls squarely upon the individual. Interestingly, James does not implicate Satan who is regarded as the ultimate source of temptation throughout Scripture

In 1 John 3:1, John contemplated the redemptive work of the Father through Jesus Christ by considering the present state of Christians. Christians are loved of God, children of God and strangers to the world. John continued in 1 John 3:2 and ensured Christians that adoption as God’s children is immediate upon obedience (1 John 3:2a; Galatians 3:26-27). As children, Christians enjoy bountiful spiritual blessings in this life (Ephesians 1:1-3) and the desire and expectation of everlasting life after they have passed away (1 Thessalonians 4:13-18). John expounded on the redemptive work of God through Jesus Christ upon His Second, final Coming (2 Thessalonians 1:8-10) by revealing what Christians shall become. John continued in verse 2, “and it doth not yet appear what we shall be.” There is no question that “we shall be”; there is only a question of “what we shall be.” Some people live wishing, with their fingers crossed, that they will “not be” (cease to exist) after death, because they have failed to prepare themselves for the judgment (2 Corinthians 5:10). It is a shame that their unpreparedness causes them to wish for the impossible. God will not pardon the unprepared, and they should have no hope that He will (Matthew 24:45—25:13). John declared that it “has not appeared” what Christians shall be. That is to say, it is not obvious based on appearance alone that Christians are God’s children and, as result, heirs of the kingdom of heaven (Galatians 4:7). They are not clothed in

In 1 John 3, John contemplated the redemptive work of God through Jesus Christ. In Verse 1, John proclaimed that Christians are loved of God, children of God and strangers to the world. In Verse 2, he gave Christians a glimpse into what they shall become in the future; namely, they will become like Jesus Christ at His return. Beginning in Verse 3, John expounded upon what Christians should be. In Verse 3, John set forth a universal truth, “And every man that hath this hope in him purifieth himself.” The biblical definition of hope is “desire with the expectation to receive.” It is much more than a wish because it is rooted in the belief that you will actually receive what is desired. The belief Christians have is not based on a “leap in the dark,” but instead, it is based on a solid foundation of evidence in the Word of God (Romans 10:17; Hebrews 11:1). A Christian’s hope to become “like him” and to “see him as he is” on the Judgment Day resides “in Him.” The resurrection of Jesus Christ gives Christians hope that they will likewise be resurrected unto life eternal (1 Corinthians 15:17-22). The hope that Christians have in Jesus is contingent upon their “purification.” The word translated “purifieth” means to be void of defilement and looks very similar to the word translated “holy.” The process of purification is a continuous and lifelong pursuit. The pursuit of purification begins at immersion (“baptism”) when one is

In James 1:12-15, James established that God is not responsible for temptation and sin in Christians’ lives (James 1:13); rather, the responsibility for temptation and sin lie at the feet of individuals who relinquish control to their own lust (James 1:14). James reminded the brethren not to err in this fashion (James 1:16), and he further established his case by revealing the truth about God. First, James declared the truth about God’s giving with these words, “Every good gift and every perfect gift is from above” (James 1:17a). While some were blaming God for temptation and sin in their lives, James declared two very important facts about God’s charitableness: (1) God’s giving is good; (2) God’s gifts are perfect. The first word translated “gift” denotes the act of giving while the second word translated “gift” signifies the product. In other words, God is not the source of temptation; He is the source of giving that is beneficial (“good”) for Christians. In addition, God is not the source of the product of uncontrolled temptation, namely, the uselessness of sin (James1:15). The opposite is true; God gives blessings that are complete (“perfect”). If there is good in your life it came from God. Second, James declared the truth concerning God’s reliability with these words, “with whom is no variableness, neither shadow of turning” (James 1:17c). James refuted the notion that the same God who is purely motivated and gives profitable, complete gifts could also be motivated by base purposes and give incomplete,

There is no greater unifying doctrine among those professing to be Christians than the topic of faith. Most would agree that faith is necessary to please God and to receive everlasting life (John 3:16). Yet, the doctrine of faith that unites the religious world is also the source of great division. The division occurs when the question is asked, “What type of faith leads to salvation?” James addressed this query by asking two rhetorical questions in James 2:14, “What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?” These questions are constructed to indicate that James expected negative answers, and in the verses that follow, he explained why negative answers were a foregone conclusion. Faith with the absence of works is not saving faith, because faith cannot be reduced to words only. To illustrate, James provided an impractical, inexcusable and sinful interaction between a Christian in need and a Christian who was capable of helping (15-16). Instead of helping, the well-to-do brother responded, “Depart in peace be ye warmed and filled,” without providing any care to the one in need (16b). It is evident that the one who was needy was dismissed and treated as an inconvenience. When action is replaced with words, words become meaningless. In like manner James added, “…faith, if it hath not works is dead, being alone” (17). When faith is reduced to words only, it becomes a dead faith! Will Christ return to gather a people

Commonly used phrases such as “don’t judge a book by its cover” are meant to remind us that preconceived ideas based solely on appearances are not to be trusted. Most would agree with the principle set forth in these idioms. Yet, these expressions are common for a reason; they are regularly forsaken. As a result, the Bible addresses “partiality” frequently and attempts to divert Christians from exhibiting improper attitudes toward others. James commanded Christians (“brethren”) not to habitually hold forth Christianity (“the faith”) while at the same time having “respect of persons” (James 2:1). The word translated “respect to persons” is a grouping of two words which mean literally “face” and “receive,” and when combined, “to receive face.” In other words, individuals have “respect of persons” when they only consider the outward appearance to make judgments. In the scenario set forth by James, Christians showed partiality for the well-dressed rich men by giving them prominent seating while asking the shabbily-dressed poor men to occupy undesirable areas (James 2:2-3). In the following ten verses, James instructed Christians to avoid showing partiality to the rich because God is not partial toward the rich. In fact, the poor often have the characteristics God desires, and thus they will be part of the heavenly kingdom. James commanded Christians to listen closely (“Hearken, my beloved brethren”) as he declared what might have seemed to them as an unlikely truth that God had “chosen the poor of this world” (James 2:5a). James was not revealing the

The Book of 1 John was written for several purposes (1:4; 2:1; 5:13a; 5:13b), and in order for John to accomplish these purposes, it was important for him to dismantle a prevailing false doctrine of the time. There were those, often referred to as Gnostics, who insisted that the spirit is good, but the body and all other matter is evil. Like all false doctrines, their acceptance perverts the mind and the consequences are always harmful. In the case of Gnostics, their beliefs led them to a terrible conclusion, namely, the Divine could have no association with “sinful matter,” therefore Deity could not have presented Himself in the flesh. Obviously, the denial of the “man Christ Jesus” (1 Timothy 2:5) would destroy their fellowship (“joint participation, a sharing with”) with God and, by default, their fellowship with one another (1 John 1:5-2:14). John, in order to prevent such devastation from taking place, provided evidence for the historical Jesus with whom he had a special bond as the “beloved” apostle. John began by declaring the “Word of life,” who he knew personally, “was from the beginning” (1a). In this statement, John affirmed the eternality of the One “whom was born Jesus, who is called Christ” (John 1:1; Matthew 1:16). This is consistent with John’s proclamation in John 1:1, “In the beginning was the Word, and the Word was with God, and the Word was God.” Yet it would not be sufficient for John to establish the eternality of the “Word of

The second epistle of John is a letter penned “unto the elect lady and her children” whom John and others loved in the truth (2 John 1). Although the letter is short in length, it is extensive in commendation and exhortation that reveals to the reader what God desires in His children. God desires that His children walk in truth and love. John “rejoiced greatly” when he found his fellow Christians walking in truth (2 John 4a). When Christians behave in such a way that emulates the instruction found in the Gospel, there is reason to rejoice (3 John 3-4). It is common for there to be rejoicing when one is baptized into Christ (Acts 8:39; 16:34), but the rejoicing should continue as our fellow Christians remain steadfast in the faith. Walking in truth is not only a reason to rejoice, it is also “a commandment of the Father” (4b). The only way to please God is to obey His commandments, and our obedience is a demonstration of our love for Him (John 14:15; 15:14; 1 John 5:3). Walking in truth is important, but John encouraged lady elect to also walk in love (2 John 5). Specifically, he beseeched them to “love one another.” In order to encourage her, John established the age of the commandment and the definition of love. John insisted that the commandment to “love one another” was not a new commandment (5b) but was one they “heard from the beginning” (6a). Indeed, decades ago, Christ commanded the disciples to love

A common question posed to young men and women is, “What do you want to be when you grow up?” Depending on their age, this question is usually used to initiate a conversation about the occupation they envision themselves pursuing in the future. In James 1:19-21, the writer encouraged Christians (“brethren,” 1:19) to listen (1:19) and receive (1:21) the “word of truth” (1:18), but in James 1:19-27 he reminded Christians that listening and receiving is not an end; there is more involved in being a “spiritual grownup.” Almost everyone knows that “to be something” you must “do something,” but not everyone is willing to put forth the effort. It is not uncommon for a young person who aspires to become a doctor to shrivel at the thought of long hours in the library, countless tests and lengthy term papers. In no uncertain terms, they want to be a doctor, but they do not want to put forth the effort. Therefore, their aspirations will never become a reality. They may insist they will still become a doctor, but everyone knows they are deceiving themselves. James commanded Christians, “but be ye doers of the word, and not hearers only” (James 1:22). In other words, they were to be continuous doers (James 1:22-23, 25; 4:11; Acts 17:28; Romans 2:13) of the Word; it was to be their habitual occupation. In contrast, they should resist the temptation of being “hearers only.” The word translated “hearers” is found four times in the New Testament (James

It was common for Paul to pray for the spiritual well-being of the church of Christ and record the substance of his prayers in letters sent to various congregations (Ephesians 1:16; Philippians 1:4; 1 Thessalonians 1:2, etc.). In Colossians 1:9-12, Paul earnestly prayed that the brethren would be “filled with the knowledge” of God’s will (1:9) to ensure they might “walk worthy of the Lord in all pleasing” (1:10a). Paul was frequently concerned about the brethren “walking worthy of the Lord” (Philippians 1:27; 1 Thessalonians 2:12), but what does it really mean? In Colossians 1:10b-12, Paul describes the attributes of a Christian walking worthy of the Lord. A Christian who is walking worthy of the Lord is a productive Christian. Paul wrote that the brethren should continually be “fruitful in every God work” (1:10b). The majority of Christians bear fruit through good works knowing that they are God’s workmanship (Ephesians 2:10), their actions will bring glorification to God (John 15:5), and they will be judged according to their work (2 Corinthians 5:10). Tragically, there are some among God’s people who provide no service to the church; they are bearing no fruit at all. They have discarded the Lord’s example of ministry and have become takers rather than makers of good fruit (Matthew 20:28). Those that behave in this manner have often convinced themselves that their present condition is “good enough,” though the Lord’s assessment will be much different (Revelation 3:15-17). Equally alarming are those in the Lord’s church that are continually bearing fruit,