Today, I completed reading St. Athanasius’s On the Incarnation to understand the meaning of Theosis, or Union with Christ. This writing from St. Athanasius of Alexandria is a masterpiece of early Christian theology, offering a deep reflection on the central mystery of the Christian faith: the Word of God becoming flesh. Written in the 4th century, this treatise provides a clear and compelling explanation of why the Incarnation of Christ was necessary and how it accomplished the salvation of humanity. For Athanasius, the Incarnation is a historical event and a necessary point along God’s redemptive plan. He took on human nature to heal, restore, and elevate it. Christ united God and humanity by becoming man, opening the way for believers to share in the divine life (2 Peter 1:4).
Introduction
Athanasius anchors his argument in the doctrine of theosis, the idea that humanity is called to participate in the divine nature. He famously summarizes this profound truth with the statement, “God became man so that man might become god.” In his view, humanity’s original purpose was to live in communion with God, reflecting His image and likeness. However, sin disrupted this union, plunging humanity into corruption and death. Through the Incarnation, Christ reversed this tragic trajectory. By taking on human flesh, He sanctified it, defeating death through His death and resurrection. In doing so, He restored humanity’s capacity to become like God—not in essence, but by grace (energia) through union with Him.
On the Incarnation offers more than just theological insight; it presents a vision of the Christian life as a transformative journey. The Incarnation is not merely an abstract theological concept but the foundation of a believer’s hope. Through Christ’s assumption of human nature, every person is invited to participate in His divine life. This process, known as theosis, is both a gift and a calling, requiring the believer’s active response in faith, repentance, and love. For Athanasius, the Incarnation is the ultimate demonstration of God’s love, revealing a Creator so committed to His creation that He became one with it to redeem and glorify it. In these pages, readers find a defense of the Christian faith and an invitation to experience its transformative power.
Preface: C.S. Lewis’s Perspectives
C.S. Lewis’s book preface highlights the timeless value of reading classical theological works, particularly those of the Church Fathers. He reasons that modern Christians rely too heavily on contemporary authors, who are shaped by the same cultural and intellectual limitations as their readers. Lewis emphasizes that reading “old books” provides a broader and more balanced perspective, allowing readers to encounter ideas untainted by the biases of the modern era. He praises On the Incarnation for its clarity and depth, describing it as a work that addresses universal truths of the Christian faith without being bogged down by later theological controversies or denominational divisions. For Lewis, St. Athanasius offers an unfiltered glimpse into the early Church’s understanding of the Incarnation, providing modern readers with spiritual nourishment and doctrinal stability.
Lewis also reflects on the accessibility of Athanasius’ writing, noting its simplicity and directness despite addressing profound theological topics. He acknowledges that some readers might initially find the ancient style challenging but assures them that perseverance will reward them with a richer understanding of the Christian faith. The preface concludes with a call to engage directly with primary sources like Athanasius’ work rather than relying solely on secondary interpretations. Lewis sees On the Incarnation as an essential read for any Christian seeking to understand the mystery of the Word made flesh and its implications for faith and life. Through his preface, Lewis not only endorses the work but also encourages readers to cultivate a habit of learning from the foundational writings of Christianity.
Introduction: John Behr’s Perspectives
In his background profile of St. Athanasius, Behr presents Athanasius as one of the most influential figures in early Christianity, revered for his theological brilliance and unwavering defense of orthodox doctrine. Born in the late 3rd century and serving as Bishop of Alexandria during a tumultuous period, Athanasius is best known for his unwavering opposition to Arianism, which denied the full divinity of Christ. Behr highlights Athanasius’ role at the First Council of Nicaea (325 AD), where he championed the Nicene Creed, affirming the Son as “of one essence with the Father.” Despite enduring repeated exiles and political opposition, Athanasius remained steadfast in his commitment to preserving the faith of the Church. His writings, particularly On the Incarnation, reflect his profound theological insight, emphasizing the unity of creation, redemption, and humanity’s call to theosis through Christ. Behr underscores Athanasius’ enduring legacy as a defender of truth and a central figure in shaping Christian dogma and theology.
Against the Gentiles
In his analysis of Against the Gentiles, Behr emphasizes its foundational role in St. Athanasius’ theological framework, presenting the Incarnation as the ultimate answer to humanity’s search for truth. Behr highlights Athanasius’ critique of paganism, arguing that idolatry and polytheism are corruptions of humanity’s innate knowledge of God, rooted in creation. According to Athanasius, failing to honor the Creator leads to moral decay and a false understanding of reality. Behr notes how Athanasius systematically demonstrates that the Incarnation restores humanity’s capacity to know God by revealing the divine Logos, who created and redeems the world. This work sets the stage for On the Incarnation, where Athanasius expands upon the divine remedy for human corruption through Christ. Behr emphasizes how Against the Gentiles and On the Incarnation form a cohesive apologetic and theological argument, establishing Athanasius as a profound defender of Christian truth.
On the Incarnation
Behr further delves into what is termed “the apology of the cross,” presenting it as a profound theological defense of the Incarnation and crucifixion. Behr explains that Athanasius views the cross not merely as an instrument of death but as a demonstration of divine wisdom and power. The crucifixion, in this light, is an apology or a defense, showing that what appears as weakness or defeat is, in reality, the ultimate victory over death and sin. This perspective reframes the narrative of the cross from one of humiliation to one of divine triumph, where Christ’s voluntary submission to death reveals the depth of God’s love and His sovereignty over all creation, including death itself.
Behr also explores Athanasius’s view of the divine works of Christ, which are central to understanding the purpose of the Incarnation. Athanasius argues that Christ accomplishes the renewal of human nature through His divine works. The Incarnation is seen as God’s intimate involvement in humanity’s existence, where Christ sanctifies it by taking on human flesh. This act of becoming human allows Christ to heal the corruption caused by sin from within humanity itself, offering a path to Theosis, where humans can partake in the divine life.
The divine predicament, as Behr interprets Athanasius, involves the necessity for God to reconcile humanity to Himself in a way that esteems humanity as image bearers, which the Incarnation and the works of Christ recover and preserve. The divine predicament was to challenge how a just God can forgive sin without undermining His justice or the integrity of the moral order He created. Through his apology of the cross, Athanasius provides a solution where God, in Christ, becomes subject to death, thus defeating it from the inside. This act of divine self-giving not only satisfies justice but also demonstrates love, thereby resolving the divine predicament by fulfilling the Law, defeating death, and making it possible for humans to be reconciled with God. Behr stresses that this view transforms our understanding of God’s interaction with the world, emphasizing that the divine works of Christ are not merely about retribution for sin but about the restoration and elevation of human nature to divine union.
In the second part of “The Divine Dilemma,” the Incarnation resolves humanity’s plight of corruption and death. Athanasius identifies a divine “dilemma”: how could God remain true to His justice, which demands the consequences of sin (death), while also fulfilling His love for humanity by restoring it to life? Behr highlights Athanasius’ answer that the Word of God, through His Incarnation, addresses this dilemma by taking on human nature and offering Himself as a perfect sacrifice. Through His death on the cross, Christ fulfills the demands of justice by bearing the penalty of sin, while simultaneously manifesting the love of God by defeating death and restoring humanity to its intended state of immortality. Behr underscores how Athanasius integrates creation, fall, and redemption into a cohesive vision, where the Incarnation is not merely a response to sin but the ultimate expression of God’s eternal purpose for humanity: union with Him through theosis.
In his discussion of the second part of “The Divine Dilemma,” Behr further emphasizes St. Athanasius’ insight into how God’s wisdom intimately connects the Passion to the Incarnation. Behr explains that Athanasius views the Word’s taking on flesh as inherently tied to His suffering and death, which were not incidental but essential to God’s plan for the restoration of humanity. Through the Passion, the Word fulfills the demands of justice by taking upon Himself the penalty of human sin, while His Incarnation ensures that this act of self-offering is both divine and universal in its redemptive scope. Behr highlights how Athanasius frames the Passion as the culmination of the Incarnation, demonstrating God’s wisdom in addressing humanity’s corruption not through mere power but by entering fully into human frailty to heal and transform it from within. This profound connection reveals the Incarnation and the Passion as two inseparable aspects of God’s salvific plan, showing the unity of divine justice and love in the person of Christ.
The Life of Anthony
Saint Anthony’s ascetic life reflects the theological significance of the Incarnation, particularly concerning the preservation and sustainment of the body. Behr emphasizes that for Athanasius, Antony’s life demonstrates the transformative power of Christ’s Incarnation, as Antony’s discipline and holiness exemplify humanity’s restoration through Christ. Antony’s ascetic practices, centered on prayer, fasting, and solitude, reveal a life fully aligned with the divine, showcasing how the body—once subject to corruption—is preserved and sustained by participation in the life of the Incarnate Word. Behr points out that Antony’s triumph over bodily passions and the frailties of the flesh is a direct result of Christ’s victory over death and corruption, which Athanasius attributes to the Incarnation’s sanctification of human nature.
Behr further connects Antony’s life to the theological framework of On the Incarnation, showing how the saint’s asceticism serves as a practical witness to the Word’s transformative work in creation. Through the Incarnation, Christ not only redeems the soul but also renews the body, enabling it to partake in divine life. Anthony’s 20-year-long spiritual struggles in the desert, particularly against demonic forces, highlight the reality of this renewal, as his purified body becomes a vessel of divine strength and grace. Behr argues that Anthony’s ability to sustain himself with minimal physical nourishment and his resilience against physical temptations underscore the Incarnation’s power to preserve and uplift the body as part of God’s redemptive plan. Anthony’s life thus serves as a concrete example of the potential for human beings to live in harmony with the divine image, overcoming the effects of sin and corruption.
In conclusion, Behr presents Anthony’s life as a profound testimony to the Incarnation’s impact on the whole person—body and soul—illustrating the Word’s restorative work in creation. The preservation and sustainment of Anthony’s body through divine grace point to the Incarnation’s purpose of uniting humanity with God, not only spiritually but physically as well. Antony’s ascetic practices, far from being mere personal piety, reveal the universal truth that through Christ’s Incarnation, death, and resurrection, the human body is no longer bound by corruption but is sustained and preserved by divine life. Behr highlights that The Life of Antony offers readers an invitation to reflect on their own lives in light of the Incarnation, encouraging them to seek the transformation of their entire being through the life-giving power of the Word made flesh.
Dilemma: Life and Death
St. Athanasius’s discourse about the Divine Dilemma regarding Life and Death focuses on humanity’s fall into corruption and God’s response through the Incarnation. Athanasius begins by explaining that humanity was created in the image of God, intended for eternal communion with Him. However, through sin, humanity chose disobedience, leading to separation from God, spiritual corruption, and the inevitability of death. Athanasius frames the dilemma: God’s justice required that humanity face the consequences of sin (death), yet His goodness and love could not allow His creation to perish entirely. This tension between justice and mercy sets the stage for the divine solution: the Word of God taking on flesh to restore humanity and defeat death.
Athanasius explains that only the Incarnation could resolve this dilemma. The Word, who created humanity, enters creation to renew it from within. By assuming human nature, the Word sanctifies it, reversing the corruption brought about by sin. In His death on the cross, Christ fulfills the demands of justice by taking the penalty of death upon Himself, while simultaneously manifesting God’s love by offering humanity a path back to life. Athanasius emphasizes that this act is not arbitrary but reflects God’s wisdom: the divine Word, as both fully God and fully human, bridges the gap between mortal humanity and the immortal God. Through His resurrection, Christ destroys the power of death, offering all who are united with Him a share in His victory and the promise of eternal life.
In conclusion, St. Athanasius presents the Divine Dilemma as a profound revelation of God’s character, where justice and mercy are perfectly united in the Incarnation. The solution to the dilemma—the Word made flesh—demonstrates God’s commitment to His creation and His desire to restore humanity to its original purpose: life in communion with Him. Athanasius’ exploration of life and death in this context provides a theological foundation for understanding salvation, showing that through Christ’s Incarnation, death, and resurrection, the human condition is transformed, and the way to eternal life is opened. This teaching remains a cornerstone of Christian soteriology, illustrating the depth of God’s love and the profound significance of the Incarnation.
Dilemma: Knowledge and Ignorance
St. Athanasius addresses the Divine Dilemma regarding Knowledge and Ignorance, focusing on humanity’s loss of the knowledge of God due to sin and the Incarnation as God’s solution to restore it. Athanasius begins by explaining that humanity was created with the capacity to know God, as bearers of His image. This knowledge was meant to be nurtured through communion with Him. However, through sin, humanity turned away from God, resulting in spiritual ignorance and idolatry. Instead of perceiving God through creation, humans began to worship the creation itself, falling into error and losing sight of their Creator. This ignorance not only distorted their understanding of God but also led to moral and spiritual corruption, alienating humanity further from the divine purpose.
Athanasius argues that the Incarnation was necessary to resolve this dilemma and restore humanity’s knowledge of God. While God had revealed Himself through the Law, the prophets, and creation, these means were insufficient to overcome humanity’s ignorance. Therefore, the Word of God took on flesh and entered creation so that humanity could once again recognize and know Him. By assuming human form, Christ made the invisible God visible and accessible to all. Athanasius emphasizes that the Incarnation provides a direct and tangible revelation of God’s character, will, and purpose. Through His teachings, miracles, and ultimate sacrifice, Christ not only revealed the truth about God but also demonstrated God’s profound love for humanity.
In conclusion, Athanasius presents this Divine Dilemma regarding Knowledge and Ignorance as a fundamental aspect of humanity’s fall and redemption. The Incarnation resolves this dilemma by re-establishing the relationship between Creator and creation, enabling humanity to rediscover the true knowledge of God. Through Christ, Athanasius argues, humanity is restored to its original purpose, empowered to know and worship God as intended. This renewal of knowledge transforms not only the intellect but also the heart and soul, leading believers back to the divine life for which they were created. Athanasius’ reflections on this dilemma underscore the Incarnation’s pivotal role in overcoming humanity’s estrangement from God and restoring the fullness of divine truth.
Death and Resurrection
St. Athanasius presents the Death and Resurrection of the Body as central to God’s plan of salvation, achieved through the Incarnation of the Word. Athanasius begins by addressing the problem of death, which entered the world through humanity’s sin and disobedience. Created in the image of God and intended for immortality, humanity’s turning away from God led to separation from the source of life, resulting in corruption and physical death. Athanasius emphasizes that death was not part of God’s original plan but a consequence of humanity’s fall, necessitating divine intervention to restore life. The Word’s taking on of human flesh was the means by which God could directly confront death and overcome it from within.
Athanasius explains that through His death on the cross, Christ defeated the power of death, fulfilling the demands of justice and nullifying death’s hold on humanity. By willingly entering death, the Word transformed it into a gateway to eternal life. Athanasius underscores that Christ’s resurrection is not merely a miraculous event but the definitive act that restores the body and soul to their intended harmony. The resurrection of Christ’s body is both the proof and the firstfruits of the universal resurrection, guaranteeing that those united with Him will also rise to eternal life. Athanasius highlights that the Incarnation was essential for this victory, as only the Word made flesh could redeem human nature and conquer death.
Finally, St. Athanasius portrays the Death and Resurrection of the Body as the culmination of the Incarnation’s salvific purpose. By taking on a mortal body, Christ sanctified human nature and reversed the effects of sin and death. His resurrection ensures the eventual resurrection of all believers, restoring the body to its original dignity and purpose in communion with God. Athanasius’ teaching on this subject underscores the transformative power of the Incarnation and its implications for both individual and cosmic redemption. Through the death and resurrection of Christ, the ultimate enemy—death itself—is defeated, and the hope of eternal life is secured for all who participate in the life of the Incarnate Word.
Conclusion
On the Incarnation by St. Athanasius is a theological masterpiece that presents a profound explanation of the mystery of the Word made flesh. Written in the 4th century, this immensely important work defends the Christian doctrine of the Incarnation as the cornerstone of Christology as a necessary dogma for biblical belief. Athanasius begins by addressing humanity’s fall into sin and its devastating consequences—corruption, ignorance, and death. He explains that humanity, created in the image of God and meant for eternal communion with Him, had turned away from the Creator, forfeiting its intended purpose. The Incarnation, Athanasius reasons, is God’s ultimate response to this crisis: the Word of God takes on human nature, entering creation to heal, restore, and elevate it. By assuming flesh, Christ sanctifies humanity, overcomes death through His own death, and opens the way for humanity to participate in the divine life.
Athanasius also emphasizes the cosmic and universal scope of the Incarnation. He presents it as not only a remedy for sin but also a renewal of creation itself, revealing the love, wisdom, and justice of God. Through His life, death, and resurrection, Christ reveals God’s character, defeats the power of sin and death, and restores humanity’s ability to know and worship God rightly. Athanasius portrays the Incarnation as the ultimate demonstration of God’s justice, fulfilling the demands of divine law, and His mercy, offering salvation to all. The book’s enduring appeal lies in its theological clarity, spiritual depth, and relevance to the Christian life, as it portrays the Incarnation as the pivotal act through which God reconciles and transforms creation, inviting humanity into eternal communion with Him.
I just completed Dane Ortlund’s book Deeper, and with it, I now have a clearer and settled assurance of what it means to grow in Christ from a thoroughly biblical perspective. The scriptural authority about union with Christ is what was necessary to come to rest on the topic. This is the third book I’ve read by Ortlund, and it was a delight to read and well worth the time and mental energy to pore over. The other books I’ve read of his were Gentle and Lowly and In the Lord I Take Refuge.
The book begins by addressing our shallow and domesticated view of Christ, which produces a condition many believers undergo: the reality of spiritual stagnation. Ortlund illuminates the thought that Christian growth is not merely about doing more, striving harder, or simply following rules. Instead, he emphasizes that authentic spiritual growth happens when we deepen our joy in Christ.
Ortlund writes about the common misconception that sanctification is just a matter of working harder to please God. He draws out theological and scriptural truths, encouraging readers to focus on their union with Christ—knowing and resting in the reality of who Jesus is and what He has done. The book is specific in that as we grow in our intent upon knowing Christ and our love for Him, our lives will naturally reflect growth in sanctification rather than through mere effort or obligation.
Throughout Deeper, Ortlund offers helpful insight into how believers can develop a richer relationship with Christ. In addition to practical guidance, he invites readers to reflect on the depths of the gospel, its place within the justification and sanctification of believers, and how it changes every area of our lives. The book further provides a refreshing perspective on spiritual growth, showing that the key to going deeper in our faith is not in the strain and futility of doing more but in looking upon Christ intently and enjoying Him as the treasure He is.
Ortlund orients readers to move beyond a shallow and domesticated view of Jesus, encouraging them to recognize His full authority and the depth of His love and grace. For example, he emphasizes that Christ doesn’t simply help us to be free from our sins but fully resurrects us from spiritual death. Similarly, in discussing Jesus’ friendship, Ortlund reassures readers that Christ embraces us at our most vulnerable state, even at the points of our greatest guilt and regret. He emphasizes that facing our despair leads us deeper into reliance on Christ as we recognize our inability to achieve holiness through our own efforts. Through this, he encourages readers to understand that growth in the Christian life often begins at the point of personal surrender and complete trust in God.
The Gospel and Justification
Concerning the provision of the gospel for justification and through the process of sanctification, a prominent chapter of the book titled “Acquittal” stands out. The gospel plays a central and transformative role in understanding the believer’s justification. Ortlund emphasizes that the gospel is the good news of Christ’s finished work on the cross, through which believers are acquitted—fully forgiven and declared righteous before God. The chapter stresses that this acquittal is not earned through human effort or moral improvement but is solely based on the grace extended through Jesus’ sacrificial death and resurrection.
Ortlund further highlights that the gospel is essential for believers to grasp the depth of their justification. When we truly understand the gospel, we realize that we no longer have to live under the weight of guilt or fear of condemnation. Instead, the gospel frees us to live with confidence, knowing that our status before God is secure because of Christ’s righteousness. This understanding of the gospel is what enables believers to grow spiritually, not by striving to earn God’s favor, but by resting in the finished work of Christ.
The gospel, according to Ortlund in this chapter, serves as the foundation for moving from guilt and shame into freedom and holiness. By internalizing the message of the gospel, believers can live out their new identity in Christ, trusting that they are fully acquitted and empowered to live lives of gratitude, love, and obedience. The gospel thus acts as the key to spiritual growth, transforming how we view ourselves and our relationship with God.
The Gospel and Sanctification
The role of the gospel during the process of sanctification is central and foundational. Ortlund emphasizes that the gospel is not just the starting point of the Christian life but the ongoing source of power and transformation in the believer’s journey toward holiness. He argues that sanctification is not about moving beyond the gospel but rather about going deeper into it. The gospel continually reminds believers of their identity in Christ, the sufficiency of His grace, and the finished work of Christ, which fuels true spiritual growth.
Ortlund’s view is that the gospel shapes the process of sanctification by reminding Christians of their justification—that they are already fully forgiven and accepted by God. This assurance allows believers to approach sanctification with freedom, knowing that they are not striving to earn God’s favor but responding to the grace they have already received. The gospel empowers them to obey, not out of fear or obligation, but out of gratitude and love for Christ. By keeping the focus on the gospel, Ortlund highlights that sanctification becomes less about self-effort and more about deepening one’s reliance on Christ’s work and the indwelling Holy Spirit.
Furthermore, Ortlund emphasizes that the gospel helps believers confront their sin without despair, knowing that their sin has been dealt with at the cross. The gospel reassures them that their failures do not disqualify them from God’s love, and it gives them the strength to repent and pursue holiness. In this way, the gospel is both the motivation and the means for sanctification, continually pointing believers back to the grace and power of God as they grow in Christlikeness.
Summary
In this book, the central message is that true spiritual growth does not come from doing more or trying harder but from going deeper into the truths of the gospel. Ortlund emphasizes that the Christian life is not about moving beyond the gospel but immersing oneself more fully in its reality. Through the book, Ortlund calls readers to understand that the power for transformation comes not from self-effort but from deepening their knowledge and relationship with Jesus Christ. The gospel, Ortlund argues, is the foundation for everything in the Christian life, and growing in holiness is about learning to rest more in what Christ has already accomplished.
“The gospel of grace not only gets us in but moves us along.”
The book walks through different characteristics of Christian growth, covering topics like understanding Christ’s nature, despairing of self-reliance, and grasping the reality of our justification in Him. Ortlund touches on critical themes like humility, recognizing our weaknesses, and understanding that sanctification is driven by God’s grace rather than human effort. Throughout the chapters, Ortlund presents a practical yet deeply theological approach to spiritual growth, inviting believers to trust more deeply in Christ’s work rather than falling into the trap of performance-based spirituality.
Deeper is a call to understand that spiritual growth happens as we go further into the gospel and embrace our union with Christ. Ortlund encourages readers to focus not on external markers of success or morality but on the internal work of the Holy Spirit. The book reassures believers that change is possible because of the transformative power of God’s grace, and it challenges them to let go of self-reliance in order to grow more fully into the image of Christ. Through this deeper understanding of the gospel, Ortlund believes that Christians will find the motivation, strength, and freedom needed for true sanctification.
Having carefully read Holiness, by J.C. Ryle, I sought to put forth an effort to better understand what holiness is. To inform my spirit what it specifically is from the authority of biblical imperatives and how it is applied to daily life. As given by the notes within this post, I’ve found that it involves lifestyle choices consistent with what Christ says about holiness and how it is defined within scripture among apostles, poets, prophets, and the various other biblical writers under the inspiration of the Holy Spirit.
The purpose of this course is to help people live holy lives by putting into practical use the words, deeds, and thoughts that God has said are important for sanctification (Lev 11:44-45).
The Ancient Paths
“Thus says Yahweh, “Stand by the ways and see and ask for the ancient paths, Where the good way is, and walk in it; And you will find rest for your souls. But they said, ‘We will not walk in it.’ ” – Jeremiah 6:16 LSB
“Therefore strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed. Pursue peace with all people, and holiness, without which no one will see the Lord: looking carefully lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled; lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright. For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears.” – Hebrews 12:12–17 NKJV
The questions we must ask ourselves pertains to our state of spiritual health and well-being before God as justified believers who are the workmanship of Christ (Eph. 2:10).
Subjects
From among 20 papers written by J.C. Ryle, there were various topics he collected around personal holiness. In 1871, he sought to compile this selection of his work for the cause of Scriptural holiness. The outcome was a volume of Ryle’s work widely read on the doctrine of sanctification (Holiness: Its Nature, Hindrances, Difficulties, and Roots ISBN-13: 978-1611047929) to help believers walk along the ancient path and live as God wants us to.
Ryle’s writing and prayers aimed to distinguish between the sacred, sanctified, and holy from the profane. He asked many questions and offered biblical perspectives to help believers grow in their pursuit of a sanctified life through unity with Christ, seeking Him through devotion, learning of Him, and following Him (Matthew 11:28-30).
As Ryle further probes his readers’ thoughts, he asks rhetorically whether Romans 7 concerns the unregenerate person. The answer is no. Christians are the intended readers of Paul’s writing to the Church in Rome and for believers today. Further questions and assertions are made between the mystical union of the Spirit and the believer while stressing the shallow and narrow divide between consecration and conversion. Lastly, he doubts the Scriptural validity of “yielding to God” as a passive posture against sin. He explicitly appeals to Romans 6:13-19 as an imperative toward personal and active exertion toward holiness.
J.C. Ryle begins by commenting on the spiritual climate of his day. He observes that while there’s an increased interest in religious matters, there’s also a prevalent danger – a tendency to misunderstand, misinterpret, neglect, and misrepresent biblical teaching on sanctification and holiness. Ryle goes on to clarify the biblical concept of holiness. Where it’s not about mere external religiousness or ritualistic practices. True holiness involves a transformation of the heart and the alignment of one’s will, desires, and actions with God’s interests as revealed from His word made known from scripture. Holiness manifests in love for God, hatred for sin, and genuine love for others.
Ryle is deeply concerned about the prevalence of superficial Christianity, where people profess faith without understanding or displaying genuine signs of regeneration. He stresses that a nominal adherence to Christian practices without a transformed life is dangerous and deceptive. While the book focuses on holiness, Ryle emphasizes the foundational doctrine of justification by faith. He argues that a proper understanding of justification – being declared righteous by faith in Christ – is critical to pursuing and attaining holiness. The two are inseparably linked: those who are justified will inevitably seek holiness, and a pursuit of holiness without understanding justification can lead to legalism.
Ryle cautions against two extremes:
Neglecting holiness: By overemphasizing grace to the point of licentiousness.
Legalism: Relying on personal righteousness for salvation, instead of Christ’s righteousness.
For Ryle, discussing holiness isn’t merely academic. He sees it as a pressing matter of eternal significance. He believes that clarifying and upholding biblical teaching on holiness is vital for the health of individual believers and the church at large. Ryle concludes the Introduction with a personal appeal to the reader. He urges readers to approach the topic with an open heart and a willingness to align their beliefs and practices with Scripture. He prays that the book would both challenge and encourage, leading to a deeper walk with Christ.
In the Introduction to “Holiness,” J.C. Ryle sets the stage for a deep dive into Christian sanctification. He presents a clear and urgent call to understand and pursue genuine holiness, contrasting it with prevalent misconceptions of his day – many of which remain relevant for contemporary readers. The tone is pastoral, reflecting Ryle’s deep concern for the spiritual well-being of his readers and the church at large.
Chapter 1: Sin
J.C. Ryle begins the chapter by asserting the gravity and importance of understanding the doctrine of sin. For Ryle, an accurate grasp of the concept of sin is foundational for any genuine Christian experience. Without a deep sense of sin, there can be no deep sense of the need for a Savior.
The Universality of Sin: Ryle emphasizes that sin is universal. He leans on scriptural texts, like Romans 3:23 (“For all have sinned and fall short of the glory of God”), to drive home the point that sin is a malady affecting everyone, without exception. It’s not just the outwardly wicked who are sinners, but everyone, irrespective of their external morality or respectability.
The Deceitfulness of Sin: Sin is deceitful, and it often blinds individuals to its presence and effects. Many, Ryle notes, are living in a state of self-deception, unaware of their sinful condition. Ryle warns against considering oneself immune from certain sins, pointing out that the seeds of every sin lie within everyone’s heart.
The Guilt of Sin: Ryle dwells on the guilt that sin brings. Sin is a transgression against God, the eternal and infinitely holy Creator. Thus, its gravity isn’t merely measured by human standards or its impact on society, but by the affront it presents to God’s nature and commandments.
The Consequences of Sin: The wages of sin are death, both physical and spiritual. Ryle elaborates on the spiritual death that sin causes, a state of separation from God, leading to a lack of true spiritual life, understanding, and positive response to the things of God. Ultimately, unrepentant sin leads to eternal separation from God after physical death.
The Heart as the Source of Sin: Ryle emphasizes that sin isn’t just about external actions but originates from the heart. Using Jesus’ teachings from the Gospels, Ryle underscores that sinful actions are merely the outworking of a sinful heart. True holiness, then, isn’t just about external conformity to rules but a transformation of the inner person.
The Extent of Sin: Ryle touches upon the doctrine of total depravity, which teaches that every part of a person—mind, will, emotions—is affected by sin. While this doesn’t mean that everyone is as bad as they could be, it does mean that no part of a person is untouched by sin.
The Remedy for Sin: Having laid out the dire picture of sin and its effects, Ryle points to the remedy: Jesus Christ. He emphasizes that it’s only through Christ’s atoning work on the cross that anyone can find forgiveness and deliverance from sin’s penalty and power. It’s the recognition of one’s sinfulness that drives them to the Savior.
The Practical Implications: Ryle ends the chapter with some practical implications. Recognizing the depth of one’s sinfulness should lead to humility, a greater appreciation of Christ’s work on the cross, a deeper compassion for others, and a greater zeal in personal holiness and evangelism. Throughout the chapter, Ryle’s tone is earnest and pastoral. He is deeply concerned that his readers truly grasp the nature and danger of sin, as this understanding is crucial for a genuine Christian life and experience. His emphasis isn’t merely on doctrinal correctness but on the transformative impact such understanding has on a believer’s life.
Chapter 2: Sanctification
Ryle opens by asserting the supreme importance of sanctification in the believer’s life. He stresses that while justification is by faith alone, a faith that does not lead to sanctification is not genuine.
Definition of Sanctification: Sanctification, as Ryle describes, is the in-working of God’s grace, making a person more and more like Christ in their character, desires, and actions. It’s a process whereby a believer’s nature is gradually conformed to the will of God.
The Visible Marks of Sanctification: Ryle elucidates various marks or indicators of sanctification:
Genuine repentance: A deep sorrow for sin and a genuine turning away from it.
Living faith: An active trust in Jesus Christ, leading to a life of obedience.
Genuine holiness: A life marked by a love for God’s laws and a desire to live by them.
Spiritual-mindedness: A love for spiritual things and a disinterest in worldly pleasures.
Prayerfulness: A consistent and fervent life of prayer.
Humility: A lowly view of oneself, recognizing one’s unworthiness.
Charity: A love for others, manifesting in selflessness and kindness.
Spiritual growth: A continual growth in grace, making progress in the journey of faith.
The Role of Personal Effort: While sanctification is a work of God’s grace, Ryle emphasizes that it requires human cooperation. Believers must strive, labor, and make an effort in the sanctification process. It’s a synergy between divine grace and human will.
The Distinction from Justification: Ryle elaborates on the difference between justification and sanctification. Justification is the act of God declaring a sinner righteous because of their faith in Christ. It’s immediate and unchanging. Sanctification, on the other hand, is a process. It begins at conversion and continues throughout a believer’s life, leading them to grow in holiness.
Sanctification’s Essential Role in Salvation: Ryle strongly posits that while we are saved by faith alone, saving faith is never alone. It always leads to sanctification. No sanctification is a likely indicator that genuine conversion hasn’t taken place.
Sanctification and Assurance of Salvation: While sanctification is not the cause of salvation, it plays a crucial role in assuring believers of their salvation. A growing pattern of sanctification provides evidence and assurance that one’s faith is genuine.
The Call to Seek Greater Sanctification: Ryle concludes by exhorting readers to seek greater measures of sanctification. He encourages believers not to be content with low levels of holiness but to press on, aiming for higher standards of spiritual life.
Throughout this chapter, Ryle’s pastoral heart is evident. He masterfully balances the tension between God’s role in sanctification and the believer’s responsibility. By underscoring the importance of sanctification, Ryle hopes to stir believers to a more fervent pursuit of godliness, ensuring their faith is not merely intellectual but transformative.
Chapter 3: Holiness
J.C. Ryle begins by emphasizing the crucial significance of holiness in the life of a believer. Without holiness, he posits, no one will see the Lord (referencing Hebrews 12:14). While salvation is by grace through faith, the evidence of that salvation is a life marked by holiness.
The Nature of Holiness: Ryle paints a portrait of what holiness looks like:
Sin Mourning: It’s characterized by a grief and hatred of sin.
Christ Loving: A genuine love and appreciation for Christ, stemming from a realization of what He has done for the believer.
Humility: A genuine lowliness of mind, recognizing one’s own unworthiness.
Righteousness in Daily Life: Not just in big matters, but in everyday dealings and tasks.
Spiritual-mindedness: Valuing spiritual rewards over worldly ones.
Mercy and Benevolent Actions: Actively seeking to do good to others.
Purity: A consistent striving against the lusts of the flesh.
Faithfulness: Being dependable and true in all situations.
Spiritual Appetite: A regular longing for spiritual nourishment through the Word, prayer, and fellowship.
The Necessity of Holiness: Ryle elaborates on why holiness is non-negotiable:
Scriptural Evidence: He cites several scriptural passages to underscore the biblical mandate for a holy life.
Nature of God: As God is holy, those who are His children must reflect His nature.
Purpose of Christ’s Redemption: Christ died not just to save us from the penalty of sin, but from its power. Our sanctification was a primary goal of the atonement.
Benefit for the Church: A holy life edifies fellow believers and promotes unity and love.
Effective Evangelism: Holiness in the life of believers is a potent tool for evangelism, as it validates the gospel message.
Holiness is Happiness: Ryle dispels the misconception that a life of holiness is a life of misery. In fact, holiness and happiness are intrinsically connected. A life of true peace and joy is found when one aligns their life with God’s standards.
Challenges to Holiness: Ryle does not shy away from addressing the genuine difficulties believers face in pursuing holiness. The world, the flesh, and the devil are formidable enemies. However, he reminds his readers of the resources they possess in Christ – the indwelling Holy Spirit, the Word of God, and the grace that is abundantly available.
Encouragement for Pursuit: Ryle concludes the chapter by encouraging believers to ardently pursue holiness, regardless of the challenges. He reassures them that every effort they make in this pursuit will be worth it, both in this life and the life to come.
Chapter 4: The Fight
Ryle begins by acknowledging the universal experience of spiritual warfare for every genuine believer. He asserts that the journey of sanctification is akin to a battlefield, emphasizing that a fight is inevitable for anyone who wishes to be saved.
True Christianity – A Fight: The authentic Christian life, Ryle posits, is a conflict, a war, a fight. He goes on to describe several reasons why it is so:
Fight Against the Flesh: The sinful nature remains in every believer, making the internal fight against sinful desires a daily reality.
Fight Against the World: The values, desires, and temptations of the world are in opposition to God’s standards.
Fight Against the Devil: Satan, the great enemy of souls, constantly seeks to deceive, tempt, and destroy.
Marks of the Fight: Ryle describes several key features of this fight:
It’s a Daily Fight: There’s no vacation or break. Every day presents its battles.
It’s a Fight of Universal Experience: All true believers, regardless of their maturity or how long they’ve been believers, experience this fight.
It’s a Fight to Death: This battle continues until the end of one’s earthly life.
Importance of the Fight: Ryle contends that fighting is the very essence of true Christianity. He supports this claim by emphasizing:
No Fight, No Salvation: A lack of spiritual conflict is often an indication of a lack of genuine salvation.
Fighting Evidences Genuine Faith: The fight is the evidence of the new birth, indicating that one has been regenerated by the Holy Spirit.
Encouragement for the Fight: While the battle is real and intense, Ryle offers several encouragements:
The Victory is Sure: The believer is not fighting for victory, but from victory. Christ has already won, and believers share in His triumph.
Christ Intercedes: Jesus Christ, the great High Priest, constantly intercedes for believers, ensuring that their faith does not fail.
The Holy Spirit Empowers: The indwelling Spirit provides strength, guidance, and comfort in the midst of the battle.
The Promises of God: Ryle points readers to various promises in the Scriptures that assure victory and reward for those who persevere.
Practical Exhortations: Ryle concludes the chapter with practical advice for believers:
Regular Self-examination: To be aware of one’s spiritual state and progress.
Awareness of Weak Points: Recognizing areas of vulnerability can help in guarding against temptations.
Total Reliance on God: Recognizing one’s own insufficiency and leaning wholly on God’s strength.
In this chapter, Ryle paints a vivid picture of the Christian’s ongoing battle for holiness. However, while he underscores the reality and intensity of the fight, he also ensures that the reader is infused with hope, courage, and the assurance of God’s aid in the midst of the battle. The overall message is one of challenge combined with encouragement, urging believers to persevere with the confidence that they are not alone in the fight and that ultimate victory is assured in Christ.
Chapter 5: The Cost
In Chapter 5, J.C. Ryle delves into the often challenging and demanding aspects of pursuing holiness in the Christian life. He emphasizes that while holiness is essential and rewarding, it comes with significant costs that believers must be willing to embrace.
The Reality of Sacrifice Ryle begins by acknowledging that true Christianity involves self-denial and sacrifice. He asserts that many people are unwilling to pay the price required for holiness, opting instead for a more comfortable, less demanding form of religion. Ryle argues that this half-hearted approach is inadequate and falls short of the Biblical standard of discipleship.
The Cost of Separation One of the primary costs of holiness, according to Ryle, is separation from the world. This involves not only abstaining from sinful behaviors but also distancing oneself from worldly values, practices, and associations that hinder spiritual growth. Ryle stresses that Christians are called to be distinct from the world, living in a manner that reflects their heavenly citizenship.
The Cost of Persecution Ryle highlights that living a holy life often leads to persecution and opposition. He points out that Jesus warned His followers that they would face hatred and persecution for His name’s sake. Ryle encourages believers to be prepared for ridicule, misunderstanding, and even hostility from those who do not share their commitment to holiness. He assures readers that such trials are to be expected and should not deter them from their pursuit of holiness.
The Cost of Self-Denial Another significant cost of holiness is self-denial. Ryle explains that Christians must be willing to deny themselves, take up their cross, and follow Christ daily. This involves a willingness to forsake personal desires, ambitions, and comforts for the sake of obedience to God. Ryle emphasizes that self-denial is a fundamental aspect of discipleship and a necessary component of a holy life.
The Cost of Growth in Grace Ryle also addresses the effort required to grow in grace and holiness. He explains that spiritual growth is not automatic but requires diligent effort, discipline, and perseverance. This includes regular engagement with spiritual disciplines such as prayer, Bible study, and worship. Ryle underscores that growth in holiness involves an ongoing commitment to seek God and cultivate a deeper relationship with Him.
The Encouragement to Persevere Despite the significant costs, Ryle encourages believers to persevere in their pursuit of holiness. He reminds readers of the eternal rewards that await those who remain faithful. Ryle asserts that the sacrifices and trials of this present life are temporary and will be outweighed by the glory and joy of eternity with Christ. He urges believers to keep their eyes fixed on the ultimate goal, drawing strength from God’s promises and the hope of future glory.
The Example of Christ Ryle points to the example of Jesus Christ as the ultimate model of self-denial and holiness. He explains that Christ’s life and ministry were marked by sacrifice, suffering, and obedience to the Father’s will. Ryle encourages believers to follow in Christ’s footsteps, embracing the cost of holiness with the assurance that they are walking the path laid out by their Savior.
In Chapter 5, J.C. Ryle confronts the reader with the sobering reality that the pursuit of holiness is costly. He challenges believers to count the cost and be willing to make the necessary sacrifices for the sake of their spiritual growth and faithfulness to God. Ryle’s exhortation is both a warning and an encouragement, urging Christians to embrace the demands of holiness with the confidence that their efforts will be richly rewarded in eternity.
Chapter 6: Growth
In Chapter 6, J.C. Ryle explores the concept of spiritual growth in the life of a believer. He emphasizes that growth in holiness is a natural and essential part of the Christian journey. This chapter is devoted to understanding the nature, necessity, and means of spiritual growth.
The Necessity of Growth
Ryle begins by asserting that spiritual growth is indispensable for every true Christian. He explains that just as physical life requires growth, so too does spiritual life. Without growth, a profession of faith is suspect and may be indicative of a lack of true spiritual vitality. Ryle stresses that growth in grace is not optional but a clear expectation for all who follow Christ.
The Characteristics of Spiritual Growth
Ryle outlines several characteristics that mark genuine spiritual growth:
Increasing Knowledge of God: Growing in holiness involves a deeper understanding and knowledge of God, His character, and His will as revealed in Scripture.
Growing Humility: As believers grow in grace, they become more aware of their own sinfulness and their need for God’s mercy, leading to increased humility.
Increasing Faith and Trust: Spiritual growth is evidenced by a stronger, more resilient faith and trust in God, especially in the face of trials and challenges.
Greater Love and Compassion: A growing Christian will exhibit more love for God and others, reflecting Christ’s love in their relationships and actions.
Enhanced Desire for Holiness: True spiritual growth is marked by an increasing desire to live a holy life, striving to conform more closely to the image of Christ.
The Means of Growth
Ryle identifies several means by which Christians can facilitate their spiritual growth:
Prayer: Regular, earnest prayer is essential for maintaining a close relationship with God and drawing strength from Him.
Scripture: Studying and meditating on the Bible is crucial for understanding God’s will and growing in knowledge and wisdom.
Sacraments: Participation in the sacraments, such as the Lord’s Supper, provides spiritual nourishment and strengthens faith.
Fellowship: Engaging in fellowship with other believers encourages mutual edification, accountability, and support.
Obedience: Actively obeying God’s commands and applying Biblical principles in daily life promotes growth in holiness.
Obstacles to Growth
Ryle also addresses the obstacles that hinder spiritual growth. These include:
Neglect of Spiritual Disciplines: Failing to maintain regular habits of prayer, Bible reading, and worship stunts spiritual growth.
Worldliness: Allowing worldly concerns, desires, and values to dominate one’s life distracts from the pursuit of holiness.
Sin: Unconfessed and unrepented sin creates a barrier between the believer and God, hindering growth.
Spiritual Laziness: A lack of diligence and effort in seeking God can lead to stagnation in the Christian life.
Encouragement for Growth
Ryle encourages believers to persevere in their pursuit of spiritual growth. He reminds readers that God is committed to their sanctification and will complete the work He has begun in them. Ryle urges Christians to be patient, recognizing that growth is often slow and gradual but assured by the promises of God’s faithfulness and grace.
The Role of Trials
Ryle explains that trials and difficulties are often used by God to promote spiritual growth. He argues that suffering can refine faith, develop perseverance, and deepen dependence on God. Rather than viewing trials as obstacles, believers are encouraged to see them as opportunities for growth and transformation.
In Chapter 6, J.C. Ryle thoroughly examines spiritual growth. He underscores the necessity of growth in the Christian life and offers practical insights into how believers can cultivate and nurture their spiritual development. Ryle’s teaching is both challenging and encouraging, calling Christians to a diligent pursuit of holiness while assuring them of God’s sustaining grace and ultimate purpose in their growth.
Chapter 7: Assurance
In Chapter 7, J.C. Ryle addresses the vital topic of assurance of salvation. He explores what assurance is, why it is important, how it can be attained, and what its effects are in the life of a believer. Ryle’s discussion provides both theological insight and practical advice for Christians seeking confidence in their relationship with God.
Definition and Importance of Assurance
Ryle begins by defining assurance as a believer’s confident knowledge that they are truly saved and in a right relationship with God. He distinguishes between the general faith that all believers possess and the specific, personal assurance that some Christians experience. Assurance, according to Ryle, is a state of mind where a person is convinced of their own salvation and has peace and joy in Christ.
Ryle emphasizes the importance of assurance, noting that it brings great comfort and motivation to the believer. Assurance enhances the believer’s love for God, increases their joy, and strengthens their resolve to live a holy life. Ryle also argues that God desires His children to have assurance, as it glorifies Him and promotes spiritual growth.
The Grounds of Assurance
Ryle identifies several grounds on which believers can base their assurance:
The Promises of God: Assurance is grounded in the unchanging promises of God as revealed in Scripture. God’s promises of salvation to those who believe in Christ are reliable and trustworthy.
The Work of Christ: Assurance is rooted in the finished work of Jesus Christ on the cross. Believers can have confidence because their salvation depends not on their own efforts, but on Christ’s perfect sacrifice and righteousness.
The Witness of the Holy Spirit: The Holy Spirit testifies to the believer’s spirit that they are children of God. This inner witness provides a personal confirmation of their salvation.
The Evidence of a Changed Life: Assurance is supported by the observable fruits of the Spirit in a believer’s life. Growth in holiness, obedience to God’s commands, and love for others are indicators of genuine faith.
Means of Attaining Assurance
Ryle offers practical advice on how believers can attain and strengthen their assurance:
Regular Self-Examination: Christians are encouraged to examine their hearts and lives in light of Scripture to see if they are bearing the marks of true faith.
Diligent Use of the Means of Grace: Engaging consistently in prayer, Bible reading, worship, and the sacraments helps to nourish faith and cultivate assurance.
Confession and Repentance: Maintaining a clear conscience through regular confession of sin and repentance helps to remove doubts and foster a sense of peace with God.
Seeking the Witness of the Holy Spirit: Believers should pray for the Holy Spirit to provide inner assurance and confirmation of their salvation.
Perseverance in Faith: Continual trust in Christ and reliance on God’s promises strengthens assurance over time.
Obstacles to Assurance
Ryle acknowledges several obstacles that can hinder assurance:
Lack of Knowledge: Ignorance of Biblical truths and God’s promises can prevent believers from experiencing assurance.
Doubt and Unbelief: Struggling with doubt and a lack of faith can undermine assurance.
Sin and Worldliness: Unrepented sin and entanglement in worldly pursuits create barriers to assurance and fellowship with God.
Spiritual Laziness: Neglecting spiritual disciplines and failing to actively seek God can lead to a lack of assurance.
Effects of Assurance
Ryle outlines the positive effects of assurance in the life of a believer:
Increased Joy and Peace: Assurance brings a deep sense of joy and peace, knowing that one’s salvation is secure.
Greater Love for God: Assurance fosters a greater love and gratitude towards God for His saving grace.
Motivation for Holiness: Knowing that one is saved encourages a more earnest pursuit of holiness and obedience to God.
Boldness in Witnessing: Assurance gives believers confidence to share their faith with others, knowing they are secure in Christ.
In Chapter 7, J.C. Ryle comprehensively explores the assurance of salvation. He emphasizes its importance for the Christian life and offers practical guidance on how believers can attain and maintain assurance. Ryle’s insights are both comforting and challenging, encouraging believers to seek a deeper, more confident relationship with God. Through understanding and applying the principles of assurance, Christians can experience greater peace, joy, and motivation in their spiritual walk.
Chapter 8: Moses, An Example
In Chapter 8, J.C. Ryle presents the life of Moses as a powerful example of faith, holiness, and dedication to God. Ryle draws on the Biblical account of Moses to illustrate key principles of godly living, emphasizing how modern believers can learn from Moses’s example. This chapter is rich with practical and theological insights designed to inspire Christians in their pursuit of holiness.
The Early Life of Moses
Ryle begins by recounting the early life of Moses, highlighting his unique position and the choices he made that set the trajectory for his life. Born into a Hebrew family but raised in Pharaoh’s palace, Moses had the opportunity to enjoy the pleasures and privileges of Egyptian royalty. However, Moses chose to identify with the people of God rather than the fleeting pleasures of sin.
The Choice of Faith
Moses’s decision to align himself with the Hebrews rather than remain in Pharaoh’s court is central to Ryle’s discussion. Ryle emphasizes that Moses’s choice was an act of faith, motivated by a desire to serve God and be counted among His people. This choice involved significant personal sacrifice and a willingness to endure hardship and reproach. Ryle highlights that true faith often requires difficult decisions and a rejection of worldly pleasures and comforts.
The Rejection of Worldly Pleasures
Ryle underscores Moses’s rejection of the temporal and material pleasures of Egypt. He points out that Moses forsook the wealth, power, and prestige that came with being part of Pharaoh’s household. Instead, Moses chose to suffer with the people of God. Ryle argues that this decision exemplifies the Biblical principle of self-denial and the pursuit of eternal rewards over temporary gains. He challenges modern believers to examine their own lives and priorities, urging them to make choices that reflect a commitment to God rather than the world.
The Endurance of Suffering
Moses’s willingness to endure suffering for the sake of God’s people is another key aspect of his example. Ryle explains that Moses faced rejection, hardship, and opposition, both from the Egyptians and from his fellow Hebrews. Despite these challenges, Moses remained faithful to God’s calling. Ryle emphasizes that suffering is often a part of the Christian experience, and believers are called to endure it with faith and perseverance, looking to God for strength and comfort.
The Vision of the Invisible
Ryle highlights Moses’s faith in the unseen, noting that he “endured as seeing him who is invisible” (Hebrews 11:27). This faith in the invisible God and His promises enabled Moses to remain steadfast in his mission. Ryle argues that a strong faith in the unseen realities of God’s kingdom is essential for living a holy life. Believers are called to fix their eyes on Jesus and the eternal truths of Scripture, rather than being swayed by the visible and temporal things of this world.
Leadership and Obedience
Ryle also discusses Moses’s role as a leader of the Israelites. He praises Moses’s obedience to God’s commands, even when they were difficult or seemed impossible. Moses’s leadership was marked by humility, reliance on God, and a willingness to intercede for the people. Ryle encourages modern Christians to emulate Moses’s example of obedient and servant-hearted leadership, whether in their families, churches, or communities.
The Legacy of Moses
Ryle concludes by reflecting on the lasting legacy of Moses. Despite his human weaknesses and failures, Moses is remembered as a faithful servant of God who led his people out of bondage and toward the Promised Land. Ryle emphasizes that the life of Moses demonstrates that God can use imperfect people to accomplish His purposes. The legacy of faith and holiness that Moses left behind serves as an inspiration for all believers to strive for a life that honors God.
In Chapter 8, J.C. Ryle presents Moses as an exemplary model of faith and holiness. By examining the key aspects of Moses’s life—his rejection of worldly pleasures, the endurance of suffering, the vision of the invisible, leadership, and obedience—Ryle provides practical lessons for contemporary Christians. He challenges believers to follow Moses’s example by making faith-driven choices, enduring hardships, and leading others with humility and dedication. Through the story of Moses, Ryle underscores the importance of a life devoted to God and encourages readers to pursue holiness with the same fervor and commitment.
Chapter 9: Lot, A Beacon
In Chapter 9, J.C. Ryle examines the life of Lot, presenting him as a cautionary example for Christians. Lot, the nephew of Abraham, is depicted in the Bible as a righteous man who made poor choices that led to significant personal and spiritual consequences. Ryle uses Lot’s story to illustrate the dangers of worldliness, the importance of godly decision-making, and the necessity of living a life distinct from the corrupting influences of the world.
The Background of Lot
Ryle begins by providing a background on Lot, emphasizing his close association with Abraham, a man of great faith and obedience to God. Despite having the benefit of Abraham’s godly influence, Lot’s life took a different trajectory. Ryle points out that Lot’s story is a powerful reminder that proximity to godliness does not guarantee personal holiness.
The Choice of Lot
A pivotal moment in Lot’s life was his choice to settle in the plain of Jordan, near the cities of Sodom and Gomorrah. Ryle critiques Lot’s decision, noting that it was driven by material considerations rather than spiritual ones. Lot chose the fertile land that promised wealth and comfort, but this choice placed him in close proximity to the wickedness of Sodom. Ryle emphasizes that decisions motivated by material gain rather than godly wisdom can lead to spiritual peril.
The Consequences of Worldliness
Ryle outlines the consequences of Lot’s choice, focusing on the negative impact of living in a corrupt environment. Despite being described as a righteous man, Lot’s immersion in Sodom’s society had detrimental effects on his family and his own spiritual state. Ryle explains that Lot’s moral compromises and associations with the wicked people of Sodom illustrate the dangers of worldliness and the corrupting influence of sinful environments.
Lot’s Spiritual State
Ryle delves into Lot’s spiritual condition, highlighting his internal conflict and lack of peace. Though Lot was distressed by the wickedness around him, he failed to separate himself from it. Ryle argues that Lot’s story serves as a warning to Christians about the dangers of compromising with the world. He stresses that believers must guard their hearts and minds against the allure of worldly pleasures and pursuits.
The Rescue of Lot
Ryle recounts the divine rescue of Lot from the destruction of Sodom, noting that God’s mercy spared Lot despite his poor choices. However, this rescue came at great personal cost: Lot lost his wife, who looked back at the city, and his daughters, who later acted wickedly. Ryle uses this aspect of the story to illustrate that while God’s grace can deliver believers from the consequences of their actions, the earthly repercussions of sinful choices can still be severe.
The Legacy of Lot
Ryle concludes by reflecting on the legacy of Lot, contrasting it with that of Abraham. While Abraham is remembered as the father of faith, Lot’s legacy is marked by compromise and loss. Ryle emphasizes that Lot’s story should serve as a beacon, warning Christians of the perils of worldliness and the importance of making decisions that honor God rather than seeking material gain or personal comfort.
Practical Lessons from Lot’s Life
Ryle draws several practical lessons from Lot’s life for modern believers:
Importance of Godly Decision-Making: Christians are encouraged to make choices based on spiritual considerations rather than material benefits. Seeking God’s guidance and prioritizing His will is essential.
Danger of Worldliness: Ryle warns against the subtle influence of the world and the importance of maintaining spiritual vigilance. Believers should strive to live lives that are distinct from the corrupting influences around them.
Consequences of Compromise: The story of Lot underscores the long-term consequences of moral and spiritual compromise. Ryle urges believers to avoid compromising their faith for the sake of temporary advantages.
Need for Separation from Sin: Ryle emphasizes the necessity of separating oneself from sinful environments and influences. Holiness involves a deliberate choice to distance oneself from anything that hinders a close relationship with God.
In Chapter 9, J.C. Ryle presents Lot as a beacon, a cautionary example for Christians. Through the story of Lot, Ryle highlights the dangers of making decisions based on material considerations, the corrupting influence of a sinful environment, and the severe consequences of moral compromise. He challenges believers to learn from Lot’s mistakes and to pursue a life of holiness, marked by godly decision-making, separation from sin, and unwavering commitment to God’s will.
Chapter 10: A Woman to be Remembered
In Chapter 10, J.C. Ryle focuses on the story of Lot’s wife, drawing from the account in Genesis 19:26 where she looked back at the burning city of Sodom and turned into a pillar of salt. Ryle uses this narrative to emphasize the dangers of disobedience, the peril of lingering attachments to the world, and the critical importance of wholehearted commitment to God.
The Warning of Jesus
Ryle begins by highlighting that Jesus Himself referenced Lot’s wife in Luke 17:32, saying, “Remember Lot’s wife.” This direct admonition from Jesus underscores the importance and relevance of her story as a warning to all believers. Ryle stresses that her example is not just an ancient tale but a powerful lesson for Christians of all generations.
The Context of Lot’s Wife’s Story
Ryle recounts the context of Lot’s wife’s story, explaining how God decided to destroy Sodom and Gomorrah due to their rampant wickedness. Lot, his wife, and their daughters were mercifully warned by angels to flee the city and not look back. Despite this clear instruction, Lot’s wife disobeyed and looked back, leading to her immediate transformation into a pillar of salt.
The Sin of Lot’s Wife
Ryle delves into the sin of Lot’s wife, identifying several key aspects:
Disobedience: She directly disobeyed God’s explicit command given through the angels. This act of defiance against divine instruction is a central aspect of her sin.
Unbelief: Her action demonstrated a lack of faith in God’s warning and His plan. By looking back, she showed that she did not fully trust or take seriously the divine message.
Worldliness: Lot’s wife’s glance back at Sodom indicated a lingering attachment to her old life and the sinful environment of the city. This attachment to worldly things was stronger than her desire to obey and follow God.
The Perils of Worldliness
Ryle uses the example of Lot’s wife to highlight the dangers of worldliness. He explains that even a partial love for worldly things can be spiritually fatal. Her story serves as a stark reminder that a divided heart, one that tries to hold on to both God and the world, ultimately leads to destruction.
The Importance of Obedience
Ryle emphasizes that obedience to God’s commands is non-negotiable for believers. Lot’s wife’s fate illustrates the severe consequences of disobedience. Ryle stresses that Christians must take God’s instructions seriously, adhering to them with full trust and commitment.
The Warning for Modern Believers
Ryle warns contemporary Christians to heed the lesson of Lot’s wife. He urges believers to examine their own lives for any signs of worldliness or divided loyalty. Ryle cautions against the subtle allure of worldly pleasures, positions, and possessions that can draw believers away from their commitment to God.
The Call to Wholehearted Commitment
Ryle concludes by calling for wholehearted commitment to God. He encourages believers to turn away from any lingering attachments to their past sinful lives and to pursue holiness with undivided hearts. Ryle reminds Christians that true discipleship requires complete devotion and the willingness to leave behind anything that hinders their walk with God.
In Chapter 10, J.C. Ryle presents the story of Lot’s wife as a solemn warning against disobedience, unbelief, and worldliness. Her example serves as a powerful reminder of the importance of wholehearted commitment to God and the dire consequences of a divided heart. Ryle’s exposition encourages believers to live with a singular focus on obeying and honoring God, avoiding the fatal pitfalls of looking back at a sinful past.
Chapter 11: Christ’s Greatest Trophy
In Chapter 11, J.C. Ryle explores the Apostle Paul’s transformation as a powerful testimony of Christ’s grace and the radical change that occurs in a believer’s life. Ryle presents Paul as a “trophy” of Christ’s redemptive work, illustrating the profound impact of the Gospel and the potential for spiritual growth and holiness in every believer.
Paul’s Background and Conversion
Ryle begins by recounting Paul’s background, originally known as Saul of Tarsus. Saul was a devout Pharisee, zealous for the Jewish law, and a fierce persecutor of Christians. His dramatic conversion on the road to Damascus is detailed, highlighting the sudden and miraculous nature of his encounter with the risen Christ. This moment marked the beginning of a radical transformation in Saul’s life, leading him to become Paul, the Apostle to the Gentiles.
The Power of Grace
Ryle emphasizes that Paul’s transformation is a testament to the power of God’s grace. Despite his past as a persecutor of the church, Paul was chosen by Christ to be a vessel for spreading the Gospel. Ryle underscores that it was not Paul’s merits or efforts that brought about his change, but the sovereign grace of God. This grace is available to all, demonstrating that no one is beyond the reach of Christ’s redemptive power.
Evidence of Transformation
Ryle details the evidence of Paul’s transformation, focusing on his newfound zeal for Christ and the Gospel. After his conversion, Paul became a fervent preacher, enduring immense suffering and hardship for the sake of the Gospel. His life was marked by a deep love for Christ, a passion for evangelism, and a commitment to holiness. Ryle points out that such a radical change is the hallmark of true conversion and the work of the Holy Spirit.
Paul’s Life of Holiness
Ryle explores how Paul’s life exemplified holiness. Paul’s writings reveal his deep understanding of the Christian life as one of continual growth in grace and sanctification. He encouraged believers to pursue holiness, resist sin, and live in a manner worthy of their calling. Ryle highlights Paul’s humility, perseverance, and unwavering faith as key aspects of his holy life. Paul’s dependence on Christ for strength and his focus on eternal rewards rather than earthly gains are also emphasized.
The Implications for Believers
Ryle draws practical lessons for modern believers from Paul’s example. He challenges Christians to reflect on their own lives and consider whether they exhibit the same transformative evidence of grace. Ryle encourages believers to rely on God’s grace for their sanctification and to strive for holiness in all aspects of life. He reminds readers that, like Paul, they are called to be trophies of Christ’s redemptive work, showcasing the power of the Gospel through their transformed lives.
Encouragement and Exhortation
Ryle provides encouragement for those who feel their past sins or present struggles disqualify them from living a holy life. He emphasizes that Paul’s story demonstrates that no one is too far gone for God’s grace to transform. Ryle exhorts believers to embrace the transformative power of the Gospel, pursue holiness with diligence, and trust in Christ’s ability to complete the work He has begun in them.
In Chapter 11, J.C. Ryle presents the Apostle Paul as the greatest trophy of Christ’s redemptive work. Through Paul’s dramatic conversion and exemplary life of holiness, Ryle illustrates the profound impact of God’s grace and the potential for spiritual transformation in every believer. He encourages Christians to reflect on their own lives, seek God’s grace for sanctification, and strive to live as testimonies of Christ’s redeeming power. Ryle’s message is one of hope and exhortation, calling believers to pursue holiness with confidence in the transformative power of the Gospel.
Chapter 12: The Ruler of the Waves
In Chapter 12, J.C. Ryle examines the story of Jesus calming the storm, found in the Gospels of Matthew, Mark, and Luke. Ryle uses this miracle to illustrate Christ’s divine power, His care for His disciples, and the faith that believers should place in Him. This chapter provides both a theological reflection and practical encouragement for Christians facing life’s storms.
The Setting of the Miracle
Ryle begins by setting the scene of the miracle. Jesus and His disciples were crossing the Sea of Galilee when a sudden, violent storm arose. The waves threatened to swamp the boat, and the disciples, many of whom were experienced fishermen, were terrified. Meanwhile, Jesus was asleep in the stern of the boat, demonstrating His perfect calm and trust in God even amidst the chaos.
The Disciples’ Fear
The disciples’ reaction to the storm is a key focus for Ryle. They were filled with fear and cried out to Jesus, “Master, Master, we are perishing!” (Luke 8:24). Ryle points out that their fear and panic reveal their lack of faith and understanding of who Jesus is. Despite having witnessed His miracles and teachings, they failed to fully trust in His power and care.
Jesus’ Response
Ryle highlights Jesus’ response to the disciples’ pleas. He rose, rebuked the wind and the raging waters, and immediately there was a great calm. This act demonstrated His authority over nature, confirming His divine identity. Ryle emphasizes that Jesus’ command over the elements shows that He is truly the “Ruler of the Waves,” sovereign over all creation.
The Lesson of Faith
Jesus’ subsequent question to the disciples, “Where is your faith?” (Luke 8:25), is a central point for Ryle. He explains that Jesus was gently reproving them for their lack of trust. Ryle encourages believers to learn from this incident, stressing the importance of maintaining faith in Jesus even when circumstances seem dire. True faith rests on the assurance that Jesus is in control, no matter how tumultuous the situation.
The Application to Believers
Ryle draws several practical lessons from this miracle for contemporary believers:
Trust in Christ’s Sovereignty: Just as Jesus had control over the storm, He has authority over every aspect of our lives. Believers are called to trust in His sovereign power and care, especially during difficult times.
Presence of Christ: The fact that Jesus was with the disciples in the boat, even while asleep, should reassure Christians that He is always present with them. His presence is a source of peace and comfort.
Importance of Faith: The disciples’ fear contrasted with Jesus’ calm underscores the necessity of faith. Ryle exhorts believers to cultivate a deep and abiding trust in Christ, relying on Him in all circumstances.
Prayer in Distress: The disciples’ act of turning to Jesus in their fear teaches the importance of prayer. Believers should bring their anxieties and troubles to Christ, confident that He hears and responds.
Encouragement for Facing Life’s Storms
Ryle offers encouragement to those facing their own “storms” in life. He acknowledges that trials and tribulations are inevitable, but believers can find solace in knowing that Jesus is sovereign over every storm. Ryle reminds readers that Christ’s power and love are unwavering, and His purposes are ultimately for their good.
The Assurance of Christ’s Care
Ryle concludes by affirming the care and compassion of Jesus. He reassures believers that Jesus is not indifferent to their struggles; rather, He is deeply concerned and fully capable of bringing peace and deliverance. Ryle emphasizes that the same Jesus who calmed the storm is with His people today, ready to provide comfort and strength.
In Chapter 12, J.C. Ryle uses the miracle of Jesus calming the storm to teach profound spiritual truths. The narrative illustrates Christ’s divine authority, His care for His followers, and the importance of faith. Ryle encourages believers to trust in Jesus’ sovereignty, seek His presence in prayer, and maintain faith amidst life’s challenges. This chapter offers a powerful reminder of Christ’s ability to bring peace and calm to any storm, reassuring believers of His constant and caring presence.
Chapter 13: The Church Which Christ Builds
In Chapter 13, J.C. Ryle explores the nature, foundation, and enduring strength of the Church as described in the New Testament. He emphasizes that the true Church is built by Christ Himself, is founded on the rock of faith in Him, and is assured of ultimate victory over all opposition. Ryle’s analysis offers deep theological insights and practical encouragement for believers regarding their place in the Church and its divine mission.
The Builder of the Church
Ryle begins by emphasizing that Christ is the builder of the Church. Drawing from Jesus’ words in Matthew 16:18, “I will build my church, and the gates of Hades will not overcome it,” Ryle underscores that the Church is not a human institution but a divine creation. It is Christ who establishes, sustains, and grows the Church. This truth assures believers that the Church’s foundation is secure and unshakeable because it is built by the omnipotent Son of God.
The Foundation of the Church
Ryle then discusses the foundation upon which the Church is built. He clarifies that the “rock” mentioned in Matthew 16:18 is not the apostle Peter himself but the confession of faith that Peter made: “You are the Christ, the Son of the living God.” This confession of Jesus as the Messiah and Son of God is the bedrock of the Church. Ryle stresses that all true members of the Church hold to this fundamental belief, which unites them and distinguishes them from the world.
The Characteristics of the True Church
Ryle identifies several characteristics that define the true Church:
Faith in Christ: The Church is composed of individuals who have a living faith in Jesus Christ as their Savior and Lord.
Holiness: Members of the Church are called to live holy lives, reflecting the character of Christ and the teachings of Scripture.
Obedience to Scripture: The Church adheres to the authority of the Bible, recognizing it as the inspired Word of God and the ultimate guide for faith and practice.
Unity in Diversity: While the Church is made up of diverse individuals from various backgrounds, they are united in their common faith in Christ and commitment to His mission.
The Endurance of the Church
Ryle emphasizes the enduring nature of the Church. Despite persecution, false teachings, and internal divisions, the Church will prevail because it is sustained by Christ. He points out that history has proven the resilience of the Church, which has withstood countless attacks and emerged stronger. Ryle assures believers that the Church’s future is secure, as Jesus has promised that “the gates of Hades will not overcome it.”
The Mission of the Church
Ryle discusses the mission of the Church, which includes:
Proclamation of the Gospel: The Church is called to preach the Gospel to all nations, sharing the message of salvation through faith in Christ.
Discipleship: The Church is tasked with nurturing and discipling believers, helping them grow in their faith and obedience to Christ.
Service: The Church is to serve the needs of others, demonstrating the love of Christ through acts of compassion and justice.
Worship: The Church exists to glorify God through worship, praising Him for His goodness and grace.
The Assurance for Believers
Ryle concludes by providing assurance to believers regarding their place in the Church. He encourages Christians to take comfort in knowing that they are part of an indestructible and divinely established community. This knowledge should inspire confidence and boldness in their faith, motivating them to actively participate in the life and mission of the Church.
In Chapter 13, J.C. Ryle offers a comprehensive examination of the Church which Christ builds. He highlights the divine foundation and enduring strength of the Church, rooted in the confession of faith in Jesus as the Christ. Ryle’s reflections provide both theological depth and practical encouragement, urging believers to cherish their place in the Church, uphold its mission, and trust in Christ’s promise of its ultimate victory. This chapter serves as a powerful reminder of the Church’s divine origin, unshakeable foundation, and glorious destiny.
Chapter 14: Visible Churches Warned
In Chapter 14, J.C. Ryle addresses the condition and responsibilities of visible churches, offering warnings and exhortations to ensure they remain true to their calling. He focuses on the dangers that can compromise the integrity and mission of the church and provides practical guidance to avoid these pitfalls. Ryle’s analysis is both a critique of contemporary church practices and a call to faithfulness and vigilance.
The Concept of Visible Churches
Ryle begins by defining what he means by “visible churches.” These are the organized bodies of professing Christians, which gather for worship, teaching, sacraments, and fellowship. Unlike the invisible church, which consists of all true believers known only to God, visible churches are the tangible, earthly manifestations of the body of Christ. Ryle emphasizes that while visible churches are crucial for Christian life and witness, they are susceptible to various dangers.
The Dangers Facing Visible Churches
Ryle identifies several key dangers that visible churches face:
False Doctrine: One of the greatest threats to the church is the infiltration of false teachings. Ryle warns that deviations from sound doctrine can lead congregations astray and undermine the truth of the Gospel. He urges churches to remain steadfast in their commitment to Biblical orthodoxy.
Formalism: Ryle cautions against the danger of formalism, where church activities become mere rituals devoid of genuine spiritual life. He stresses that true worship must engage the heart and mind, not just outward observance.
Worldliness: The encroachment of worldly values and practices into the church is another significant danger. Ryle warns that churches can lose their distinctiveness and moral authority if they conform to the standards of the world rather than the teachings of Scripture.
Division: Internal divisions and conflicts can weaken the church’s witness and effectiveness. Ryle emphasizes the importance of unity and peace within the church, urging believers to resolve conflicts in a spirit of love and humility.
Complacency: Ryle warns against spiritual complacency and self-satisfaction. Churches that become comfortable and complacent can lose their zeal for evangelism, discipleship, and holiness. He calls for a continual renewal of fervor and commitment to the mission of the church.
Exhortations for Visible Churches
Ryle provides several exhortations to help visible churches avoid these dangers and remain faithful:
Adherence to Scripture: Ryle emphasizes the importance of grounding all teaching and practice in the authority of Scripture. He urges churches to prioritize Biblical preaching and teaching, ensuring that their doctrines and actions align with the Word of God.
Vigilance Against Error: Churches must be vigilant in guarding against false doctrine and ensuring that their leaders and members are well-grounded in the truth. Ryle encourages regular examination of teachings and practices to maintain doctrinal purity.
Genuine Worship: Ryle calls for worship that is sincere and heartfelt, engaging both the emotions and intellect. He encourages churches to foster an environment where true worship can flourish, avoiding mere ritualism.
Holiness and Separation: Ryle stresses the importance of maintaining a clear distinction between the church and the world. He urges churches to cultivate holiness among their members and to resist the pressures to conform to worldly standards.
Unity and Love: Promoting unity and love within the church is crucial for its health and witness. Ryle calls for efforts to build strong, loving relationships among members and to resolve conflicts in a Christ-like manner.
Zeal and Evangelism: Ryle exhorts churches to maintain their zeal for evangelism and discipleship. He encourages active engagement in spreading the Gospel and nurturing new believers, ensuring that the church’s mission remains vibrant and effective.
In Chapter 14, J.C. Ryle provides a sobering analysis of the dangers facing visible churches and offers practical exhortations to help them remain faithful. He underscores the importance of adhering to Scripture, maintaining genuine worship, cultivating holiness, and promoting unity and love. Ryle’s warnings and guidance are aimed at helping churches avoid complacency and worldliness, ensuring that they continue to fulfill their divine mission with integrity and zeal. This chapter serves as a call to vigilance, faithfulness, and renewal for all visible churches.
Chapter 15: Do You Love Me?
In Chapter 15, J.C. Ryle focuses on the critical question of personal love for Christ. Drawing from Jesus’ thrice-repeated question to Peter in John 21:15-17, “Do you love me?”, Ryle emphasizes that love for Christ is the foundation of the Christian life. This chapter explores the nature of true love for Christ, its manifestations, and its importance for every believer.
The Importance of Love for Christ
Ryle begins by stressing the paramount importance of loving Christ. He argues that love for Christ is the essence of true Christianity, more fundamental than knowledge, profession, or outward behavior. Without love for Christ, all other aspects of the Christian life lack authenticity and vitality. Ryle underscores that this love is not merely emotional but involves the whole person—heart, soul, mind, and strength.
The Nature of True Love for Christ
Ryle outlines several characteristics that define true love for Christ:
Personal Affection: True love for Christ is deeply personal, involving a heartfelt affection for Jesus as Savior and Lord. It is not a mere intellectual assent but a profound, personal attachment.
Gratitude: Genuine love for Christ is rooted in a deep sense of gratitude for His sacrificial love, atoning death, and the salvation He offers. Believers love Christ because He first loved them.
Desire for Communion: Those who love Christ seek to maintain close communion with Him through prayer, Scripture reading, and fellowship with other believers. They value His presence and long for deeper intimacy.
Obedience: True love for Christ manifests in a desire to obey His commands. Love for Christ motivates believers to live according to His teachings and strive for holiness.
Zeal for His Honor: Believers who love Christ are zealous for His honor and glory. They are concerned with how their lives reflect on Christ and are eager to advance His kingdom.
Manifestations of Love for Christ
Ryle describes various ways in which love for Christ is evidenced in the life of a believer:
Consistency in Devotion: Those who love Christ consistently prioritize their relationship with Him, making time for spiritual disciplines despite the busyness of life.
Sacrificial Service: Love for Christ leads believers to serve others sacrificially, following His example of selfless love. This service is not performed out of obligation but as an expression of love.
Endurance in Trials: Believers who love Christ remain steadfast in their faith during trials and hardships. Their love for Him provides strength and comfort, enabling them to persevere.
Joy in Worship: Genuine love for Christ is reflected in the joy and enthusiasm with which believers engage in worship and praise. They delight in magnifying His name.
The Challenge of Jesus’ Question
Ryle reflects on the repeated questioning of Peter by Jesus, “Do you love me?” He explains that this question serves as a powerful challenge to all believers to examine their own hearts. Ryle encourages self-reflection, urging Christians to consider whether their love for Christ is genuine, deep, and growing. He warns against complacency and superficiality, calling for a heartfelt, passionate devotion to Jesus.
The Effects of Loving Christ
Ryle discusses the transformative effects of loving Christ:
Holiness: Love for Christ motivates believers to pursue holiness and conform more closely to His image. It drives them to resist sin and cultivate godly character.
Fruitfulness: A deep love for Christ leads to spiritual fruitfulness. Believers who love Christ are effective witnesses, drawing others to Him through their words and actions.
Unity: Love for Christ fosters unity among believers. Those who share a common love for Jesus are bound together in mutual affection and support.
Assurance: Genuine love for Christ provides believers with assurance of their salvation. It confirms the authenticity of their faith and their relationship with Him.
In Chapter 15, J.C. Ryle underscores the fundamental importance of loving Christ. He explores the nature and manifestations of true love for Jesus, emphasizing that this love is the foundation of the Christian life. Ryle’s reflections challenge believers to examine their own hearts, urging them to cultivate a deep, personal, and transformative love for Christ. This chapter serves as a powerful reminder that at the heart of genuine Christianity is a profound, all-encompassing love for the Savior.
Chapter 16: Without Christ
In Chapter 16, J.C. Ryle explores the theme of life “without Christ,” drawing on John 15:5 where Jesus says, “Apart from me you can do nothing.” Ryle emphasizes the critical importance of a vital union with Christ for spiritual life, growth, and fruitfulness. This chapter serves as a sobering reminder of the consequences of living without Christ and a powerful exhortation to remain in Him.
The Essential Connection
Ryle begins by affirming that union with Christ is fundamental to the Christian life. He explains that just as a branch cannot bear fruit unless it remains attached to the vine, so believers cannot produce spiritual fruit without a living connection to Christ. This union is not merely a superficial association but a deep, spiritual connection that sustains and empowers believers.
The Consequences of Being Without Christ
Ryle outlines several profound consequences of living without Christ:
Spiritual Deadness: Without Christ, individuals are spiritually dead, lacking the life and vitality that comes from Him. They may be physically alive and active, but their souls are devoid of true spiritual life.
Inability to Please God: Without Christ, it is impossible to please God or fulfill His commands. Ryle emphasizes that all human efforts, no matter how sincere or diligent, are ultimately futile apart from Christ.
Lack of Spiritual Fruit: Ryle points out that spiritual fruit—such as love, joy, peace, and other virtues—cannot be produced without Christ. Any apparent good works done apart from Him lack genuine spiritual value and significance.
No Access to God: Without Christ, individuals have no mediator or intercessor before God. Christ is the only way to the Father, and without Him, there is no access to God’s grace, mercy, or favor.
Eternal Separation: Ryle warns that the ultimate consequence of being without Christ is eternal separation from God. He stresses the seriousness of this reality and the need for urgent reconciliation with God through Christ.
The Necessity of Christ
Ryle emphasizes the necessity of Christ for all aspects of the Christian life:
Salvation: Christ is essential for salvation. Without His atoning sacrifice and resurrection, there is no forgiveness of sins or hope of eternal life. Ryle underscores that faith in Christ is the only means of being reconciled to God.
Sanctification: Christ is indispensable for sanctification. Believers grow in holiness and become more like Christ only through His transforming power and the work of the Holy Spirit.
Strength and Guidance: Ryle highlights that Christ provides the strength and guidance needed for daily living. He is the source of wisdom, comfort, and strength for believers as they navigate the challenges of life.
Assurance and Peace: Union with Christ brings assurance of salvation and peace with God. Ryle emphasizes that believers can have confidence and rest in their relationship with God because of their union with Christ.
The Call to Abide in Christ
Ryle exhorts believers to abide in Christ, emphasizing the importance of maintaining a close, ongoing relationship with Him. He offers practical advice on how to abide in Christ:
Regular Communion: Believers should engage in regular communion with Christ through prayer, reading Scripture, and participating in the sacraments. These practices help to nourish and sustain their spiritual life.
Obedience: Abiding in Christ involves obedience to His commands. Ryle stresses that true love for Christ is demonstrated through a life of obedience and faithfulness to His teachings.
Dependence: Ryle encourages believers to maintain a posture of dependence on Christ, recognizing that all spiritual life and strength come from Him. He warns against self-reliance and urges believers to trust fully in Christ for all their needs.
Watchfulness: Ryle calls for vigilance in guarding against anything that might disrupt or weaken their union with Christ. He advises believers to be watchful over their hearts and lives, avoiding sin and anything that might lead them away from Christ.
In Chapter 16, J.C. Ryle presents a compelling case for the absolute necessity of Christ for spiritual life and growth. He vividly describes the bleak consequences of living without Christ and highlights the essential role that Christ plays in salvation, sanctification, and daily Christian living. Ryle’s exhortation to abide in Christ serves as a powerful reminder of the importance of maintaining a close, vibrant relationship with Him. This chapter calls believers to recognize their complete dependence on Christ and to live in continual union with Him, drawing on His strength and grace for every aspect of their spiritual journey.
Chapter 17: Thirst Relieved
In Chapter 17, J.C. Ryle explores the concept of spiritual thirst and its satisfaction through Christ. Drawing on John 7:37-38, where Jesus declares, “If anyone is thirsty, let him come to me and drink,” Ryle delves into the nature of this thirst, the promise of satisfaction in Christ, and the implications for the believer’s life. This chapter is both a theological reflection and a practical encouragement for those seeking spiritual fulfillment.
The Nature of Spiritual Thirst
Ryle begins by explaining the concept of spiritual thirst. He describes it as an intense, deep-seated longing for something beyond what this world can offer. This thirst encompasses a desire for peace, forgiveness, purpose, and a relationship with God. Ryle points out that this thirst is a universal human experience, although not everyone recognizes it for what it truly is—a longing for God.
The Inadequacy of Earthly Pleasures
Ryle emphasizes that earthly pleasures and pursuits cannot satisfy this spiritual thirst. He discusses various things people often turn to—wealth, pleasure, success, and knowledge—in an attempt to quench their inner longing. However, Ryle argues that these things are ultimately inadequate and leave individuals feeling empty and unfulfilled. He highlights that only Christ can truly satisfy the deep needs of the human soul.
Jesus’ Invitation
Ryle then focuses on Jesus’ invitation to come and drink. He explains that Jesus offers Himself as the living water, the only source that can truly satisfy spiritual thirst. This invitation is open to all, regardless of their past or present circumstances. Ryle emphasizes the simplicity and inclusivity of this invitation: it is a call to come to Jesus, believe in Him, and receive the life-giving water He provides.
The Promise of Satisfaction
Jesus’ promise to those who come to Him is that they will find satisfaction. Ryle elaborates on what it means to have one’s spiritual thirst relieved by Christ:
Peace with God: Those who come to Christ find peace with God, having their sins forgiven and their guilt removed.
Inner Peace: Believers experience inner peace, a sense of calm and contentment that comes from knowing Christ and trusting in His promises.
Fulfillment: Ryle explains that Christ fulfills the deepest longings of the heart, providing purpose, direction, and a sense of belonging.
Eternal Life: The satisfaction Jesus offers is not temporary but eternal. Those who come to Him receive the gift of eternal life, a relationship with God that lasts forever.
The Experience of Believers
Ryle discusses the practical implications of having one’s spiritual thirst quenched by Christ. He describes the transformative impact on the believer’s life:
Joy: Believers experience a deep and abiding joy that is not dependent on external circumstances.
Strength: The satisfaction found in Christ provides strength to face life’s challenges and trials.
Growth: As believers drink deeply from the living water that Christ provides, they grow in their faith and become more like Him.
Witness: Ryle highlights that satisfied believers become a powerful witness to others. Their lives reflect the peace and fulfillment found in Christ, drawing others to Him.
The Means of Receiving This Satisfaction
Ryle offers practical advice on how believers can continue to experience this satisfaction in Christ:
Faith: Coming to Christ and drinking from the living water begins with faith. Believers must trust in Jesus and His promises.
Prayer: Maintaining a close relationship with Christ through regular prayer is essential for sustaining spiritual satisfaction.
Scripture: Engaging with the Bible, which reveals Christ and His promises, is crucial for deepening one’s understanding and experience of Him.
Fellowship: Ryle encourages believers to participate in the fellowship of the church, where they can support and encourage one another in their spiritual journey.
In Chapter 17, J.C. Ryle addresses the deep, universal longing for spiritual fulfillment and shows that only Christ can satisfy this thirst. Through Jesus’ invitation to come and drink, Ryle emphasizes the promise of peace, fulfillment, and eternal life that Christ offers. He encourages believers to continually seek satisfaction in Christ through faith, prayer, Scripture, and fellowship. This chapter serves as a profound reminder of the sufficiency of Christ to meet all spiritual needs and the transformative power of experiencing His living water.
Chapter 18: Unsearchable Riches
In Chapter 18, J.C. Ryle delves into the concept of the “unsearchable riches of Christ,” a phrase derived from Ephesians 3:8 where the Apostle Paul speaks of the boundless, immeasurable blessings found in Jesus Christ. Ryle explores the nature, scope, and impact of these riches on the believer’s life. This chapter is both a theological exposition and a source of practical encouragement, aimed at deepening the reader’s appreciation of the spiritual wealth available in Christ.
The Nature of Christ’s Riches
Ryle begins by defining what he means by the “unsearchable riches of Christ.” These riches are the vast and inexhaustible spiritual blessings and resources that Christ offers to believers. Ryle emphasizes that these riches are beyond human comprehension and cannot be fully measured or exhausted. They are described as “unsearchable” because of their infinite depth and scope.
The Riches of Christ’s Person
Ryle highlights the riches found in the person of Christ:
Divine Nature: Christ’s divine nature is a source of unsearchable riches. As the Son of God, He possesses all the attributes of deity—omnipotence, omniscience, omnipresence, and perfect holiness.
Incarnation: The mystery of the incarnation, God becoming man, is a profound aspect of Christ’s riches. In Jesus, believers find a Savior who fully understands their humanity and can perfectly mediate between God and man.
Atoning Work: The sacrificial death and resurrection of Christ are central to His unsearchable riches. Through His atoning work, believers receive forgiveness of sins, reconciliation with God, and the promise of eternal life.
The Riches of Christ’s Offices
Ryle discusses the various offices of Christ and the riches they convey:
Prophet: As a prophet, Christ reveals God’s truth and will. He provides believers with divine wisdom and guidance through His Word.
Priest: As a high priest, Christ intercedes for believers, offering His own blood as the perfect sacrifice for sin and securing their eternal redemption.
King: As a king, Christ rules over all creation with authority and power. He protects, governs, and leads His people, ensuring their ultimate victory over sin and death.
The Riches of Christ’s Promises
Ryle emphasizes the wealth contained in Christ’s promises:
Assurance of Salvation: Christ promises eternal life to all who believe in Him. This assurance provides believers with confidence and hope.
Presence and Guidance: Jesus promises to be with His followers always, guiding them through the Holy Spirit and providing comfort and direction.
Provision and Support: Christ promises to meet the needs of His people, supplying them with grace and strength for every situation.
Future Glory: Believers are promised a future inheritance in the kingdom of God, including resurrection and eternal life in the presence of Christ.
The Impact of Christ’s Riches on Believers
Ryle explores the practical impact of these riches on the lives of believers:
Transformation: The unsearchable riches of Christ lead to the transformation of character. Believers are progressively sanctified, becoming more like Christ in their thoughts, words, and actions.
Joy and Peace: Access to Christ’s riches brings deep joy and peace, even amidst trials and hardships. Believers find contentment and rest in the sufficiency of Christ.
Strength and Endurance: The spiritual resources provided by Christ enable believers to endure suffering, resist temptation, and overcome spiritual battles.
Generosity and Service: Experiencing Christ’s riches motivates believers to be generous and serve others. They share the blessings they have received, both materially and spiritually.
The Call to Explore and Enjoy Christ’s Riches
Ryle concludes by urging believers to actively seek and enjoy the unsearchable riches of Christ. He encourages them to:
Study Scripture: Delving into the Bible reveals more of Christ’s riches and deepens understanding of His person and work.
Pray Earnestly: Through prayer, believers can draw near to Christ and experience His presence and provision.
Worship Wholeheartedly: Worshiping Christ for who He is and what He has done enriches the believer’s soul and fosters a deeper connection with Him.
Fellowship with Other Believers: Sharing in the community of faith allows believers to encourage one another and share in the riches of Christ together.
In Chapter 18 of “Holiness,” J.C. Ryle presents a compelling exploration of the “unsearchable riches of Christ.” He highlights the profound blessings found in Christ’s person, offices, and promises, and the transformative impact these riches have on believers’ lives. Ryle’s exposition encourages Christians to delve deeper into their relationship with Christ, continually exploring and enjoying the boundless spiritual wealth available to them. This chapter serves as a powerful reminder of the sufficiency and generosity of Christ, inviting believers to live in the fullness of His unsearchable riches.
Chapter 19: Needs of the Times
In Chapter 19, J.C. Ryle addresses the spiritual needs of his contemporary society, offering a critique of the prevailing religious conditions and urging a return to essential Christian principles. Ryle identifies the critical issues of his time, calls for specific spiritual responses, and provides practical guidance for believers to address these needs effectively. His analysis remains relevant, offering timeless insights into the challenges and opportunities for the Church in any era.
The Spiritual Condition of the Times
Ryle begins by describing the spiritual condition of the times, noting several key concerns:
Superficial Religion: Ryle laments the prevalence of superficial religion, where outward forms and ceremonies are prioritized over genuine faith and holiness. He critiques the tendency to focus on external observances rather than the inward transformation of the heart.
Neglect of Doctrine: There is a widespread neglect of sound doctrine, leading to confusion and error in religious beliefs. Ryle emphasizes the importance of doctrinal clarity and fidelity to the teachings of Scripture.
Moral Decline: Ryle observes a decline in moral standards, both within the church and in society at large. He highlights the need for a revival of personal and public morality grounded in Biblical principles.
Indifference to Holiness: A lack of concern for personal holiness and spiritual growth is evident among many professing Christians. Ryle calls for a renewed emphasis on sanctification and the pursuit of godliness.
The Need for Sound Doctrine
Ryle stresses the critical importance of sound doctrine as the foundation for a healthy spiritual life and a robust church. He argues that:
Doctrine Shapes Practice: Right beliefs lead to right living. Sound doctrine provides the framework for ethical and moral behavior, guiding believers in their daily lives.
Protects from Error: Clear and accurate teaching of Biblical truth protects the church from false teachings and doctrinal errors that can lead believers astray.
Fosters Spiritual Growth: A deep understanding of Scripture and its teachings promotes spiritual maturity and growth in grace. Believers are equipped to withstand trials and temptations.
The Need for Personal Holiness
Ryle calls for a renewed focus on personal holiness, emphasizing that:
Holiness Reflects Christ: Believers are called to reflect the character of Christ in their lives. Holiness is a testimony to the transforming power of the Gospel.
Holiness is Essential for Witness: A holy life is a powerful witness to the world. The integrity and purity of believers attract others to Christ and validate the message of the Gospel.
Holiness is a Command: Holiness is not optional but a command from God. Ryle reminds believers that they are called to be holy as God is holy (1 Peter 1:16).
The Need for Revival
Ryle underscores the need for revival, both personal and corporate:
Personal Revival: Individual believers must seek personal revival through repentance, renewed faith, and a deeper commitment to Christ. Personal revival leads to transformation and renewed zeal for God.
Corporate Revival: The church as a whole must seek revival through earnest prayer, faithful preaching of the Word, and a collective return to Biblical standards. Corporate revival revitalizes the church’s witness and mission.
The Need for Evangelism
Ryle emphasizes the importance of evangelism in addressing the spiritual needs of the times:
Proclaiming the Gospel: Believers are called to proclaim the Gospel boldly and clearly, sharing the message of salvation through faith in Jesus Christ.
Reaching the Lost: The church must have a heart for the lost, actively seeking to reach those who do not know Christ with the message of hope and redemption.
Living the Gospel: Evangelism is not only about words but also about living a life that exemplifies the Gospel. A consistent and godly lifestyle enhances the credibility of the evangelistic message.
The Need for Prayer
Ryle highlights the indispensable role of prayer in meeting the spiritual needs of the times:
Dependence on God: Prayer acknowledges the believer’s dependence on God for strength, guidance, and transformation. It is a means of seeking God’s will and power in all aspects of life.
Intercession: Believers are called to intercede for others, praying for the church, society, and the advancement of the Gospel. Intercessory prayer is a powerful tool for spiritual change and revival.
Perseverance: Ryle encourages persistent and fervent prayer, trusting in God’s faithfulness to answer and act according to His purposes.
In Chapter 19, J.C. Ryle offers a penetrating analysis of the spiritual needs of his time, calling for a return to foundational Christian principles. He emphasizes the critical importance of sound doctrine, personal holiness, revival, evangelism, and prayer. Ryle’s exhortations are a timeless reminder of the essential elements of a vibrant and faithful Christian life. This chapter challenges believers to address the pressing spiritual needs of their own time with commitment, integrity, and dependence on God’s grace and power.
Chapter 20: Christ is All
In Chapter 20, J.C. Ryle presents a powerful conclusion to his book by emphasizing the centrality and sufficiency of Christ in the Christian life. This chapter, titled “Christ is All,” underscores that Jesus Christ is the foundation, focus, and fulfillment of all spiritual life and godliness. Ryle’s reflections are deeply theological, devotional, and practical, aimed at encouraging believers to center their lives on Christ alone.
The Centrality of Christ
Ryle begins by asserting the absolute centrality of Christ in all things. He emphasizes that Christ is the Alpha and Omega, the beginning and the end, and everything in between for the believer. Ryle makes it clear that without Christ, there is no true Christianity, as Christ is the heart and soul of the faith.
Christ in Salvation: Ryle underscores that Christ is the foundation of salvation. It is through His atoning sacrifice on the cross and His resurrection that believers receive forgiveness of sins and eternal life. Christ’s work is the basis of justification, and without Him, there is no hope of reconciliation with God.
Christ in Sanctification: Christ is also central to sanctification. Ryle explains that believers grow in holiness and are progressively transformed into the likeness of Christ by His grace and the work of the Holy Spirit. Christ’s example and teachings guide believers in their pursuit of godliness.
Christ in Daily Life: Ryle stresses that Christ should be the focus of the believer’s daily life. He should influence their thoughts, words, actions, and decisions. The believer’s relationship with Christ is the source of strength, comfort, and guidance in all circumstances.
The Sufficiency of Christ
Ryle emphasizes the sufficiency of Christ, arguing that He is all that believers need for every aspect of their spiritual life.
All-Sufficient Savior: Christ is a complete and all-sufficient Savior. His atoning work is perfect and finished, providing a full and final solution to the problem of sin. Believers do not need to look elsewhere for salvation or additional mediators.
Source of All Blessings: All spiritual blessings and resources are found in Christ. Ryle points out that believers receive grace upon grace from Christ’s fullness. This includes wisdom, righteousness, sanctification, and redemption.
Provider of Peace and Joy: Christ provides true peace and joy that the world cannot give. Ryle highlights that in Christ, believers find a deep and abiding sense of contentment and fulfillment, regardless of external circumstances.
The Call to Make Christ All
Ryle calls believers to make Christ all in their lives. He urges them to:
Embrace Christ Fully: Believers are encouraged to fully embrace Christ as their Savior and Lord. This involves a wholehearted commitment to follow Him and live according to His teachings.
Depend on Christ Entirely: Ryle stresses the importance of depending entirely on Christ for strength, wisdom, and guidance. Believers should trust in His promises and rely on His power rather than their own efforts.
Proclaim Christ Boldly: Ryle exhorts believers to boldly proclaim Christ to others. This includes sharing the Gospel and bearing witness to Christ’s transformative work in their lives.
Reflect Christ’s Character: Believers are called to reflect Christ’s character in their interactions with others. This means living a life marked by love, humility, kindness, and holiness.
The Hope in Christ
Ryle concludes by highlighting the hope that believers have in Christ. He assures readers that Christ’s promises are true and reliable, providing a firm foundation for their faith and future.
Hope of Glory: Believers have the hope of glory, the confident expectation of eternal life with Christ. Ryle emphasizes that this hope sustains believers through trials and difficulties, giving them a perspective that transcends temporal challenges.
Assurance of His Presence: Ryle reminds believers that Christ is always present with them, offering His constant support and guidance. This assurance brings comfort and strength in all circumstances.
Certainty of His Return: Believers look forward to the return of Christ, when He will establish His kingdom in its fullness and make all things new. This future hope motivates believers to live faithfully and expectantly.
In Chapter 20, J.C. Ryle presents a compelling vision of the centrality and sufficiency of Christ. He emphasizes that Christ is the foundation, focus, and fulfillment of all aspects of the Christian life. Ryle’s exhortation to make Christ all in their lives challenges believers to fully embrace, depend on, and reflect Christ in everything they do. This final chapter serves as a powerful reminder of the unmatched importance of Christ and encourages believers to live in the light of His all-encompassing presence and grace.
About J.C. Ryle
Life
He was the eldest son of John Ryle, private banker, of Park House, Macclesfield, M.P. for Macclesfield 1833–7, and Susanna, daughter of Charles Hurt of Wirksworth, Derbyshire. He was born at Macclesfield on 10 May 1816.
He was educated at Eton and the University of Oxford, where his career was unusually distinguished. He was a Fell exhibitioner at Christ Church, from which foundation he matriculated on 15 May 1834. He was Craven scholar in 1836, graduated B.A. in 1838, having been placed in the first-class in literæ humaniores in the preceding year, and proceeded to M.A. in 1871. He earned D.D. by diploma on 4 May 1880.
Ryle left the university with the intention of standing for parliament at the first opportunity but was unable to do so because of his father’s bankruptcy. He took holy orders (1841–42) and became curate at Exbury, Hampshire. In 1843, he was preferred to the rectory of St Thomas, Winchester, which he exchanged in the following year for that of Helmingham, Suffolk. The latter living he retained until 1861 when he resigned it for the vicarage of Stradbroke in the same county. The restoration of Stradbroke church was due to his initiative. In 1869, he was made rural dean of Hoxne, and in 1872 honorary canon of Norwich. He was a select preacher at Cambridge in 1873 and the following year, and at Oxford from 1874 to 1876, and in 1879 and the following year. In 1880, he was designated dean of Salisbury, and at once, on 19 April, advanced to the newly created see of Liverpool, which he ably administered until his death at Lowestoft on 10 June 1900. He is buried at All Saints Church, Childwall, Liverpool.
Family
He married three times, but his first two wives died young. The first marriage was on 29 October 1845 to Matilda Charlotte Louisa, daughter of John Pemberton Plumptre of Fredville, Kent. The second, in March 1850, was to Jessy, daughter of John Walker of Crawfordton, Dumfriesshire. The third, on 24 October 1861, was to Henrietta, daughter of Lieutenant-colonel William Legh Clowes of Broughton Old Hall, Lancashire. He had a daughter by his first wife and three sons by his second wife. His second son, Herbert Edward Ryle, also a clergyman, became successively Bishop of Exeter, Bishop of Winchester, and Dean of Westminster.
Legacy
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. He was a writer, pastor, and an evangelical preacher. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856–69), Principles for Churchmen (1884). Ryle was described as having a commanding presence and vigorous in advocating his principles, albeit with a warm disposition. He was also credited with having success in evangelizing the blue-collar community. He was a strong believer in the return of the Jews to their own land as prophesied in the Bible and thus was part of the movement that led to the Balfour Declaration.
John Charles Ryle (10 May 1816 – 10 June 1900) was an English evangelical Anglican bishop. He was the first Anglican bishop of Liverpool.
Works in the Public Domain
J.C. Ryle died in 1900, and his writings are in the public domain and not copyrighted. You are free to use any of his materials on this site without the need for permission.
Expository Thoughts on Matthew (1856)
Expository Thoughts on Mark, (1857)
Expository Thoughts on Luke (1858)
Coming Events And Present Duties, and Prophecy, (1867) Now published as Are You Ready for the End of Time?
Expository Thoughts on John (1869)
Shall We Know One Another, (1870)
Christian Leaders of the Last Century, (1873)
Knots Untied, (1877)
Holiness: Its Nature, Hindrances, Difficulties, and Roots, (1877, enlarged 1879)
Practical Religion: Being Plain Papers on the Daily Duties, Experience, Dangers, and Privileges of Professing Christians, (1878)
Simplicity in Preaching, (1882)
Upper Room: Being a Few Truths for the Times, (1887)
The Duties of Parents (1888)
Light From Old Times: or Protestant Facts And Men, (1890) (partially reprinted as Five English Reformers)
Having read The Pilgrim’s Progress by John Bunyan, it is helpful to understand Bunyan’s background as the author of this widely-known book. The Pilgrim’s Progress is a long-time classic about living as a Christian throughout one’s lifetime. Pilgrim’s Progress is a comprehensive allegorical look at believers’ physical and spiritual hardships en route to Heaven, or in the Pilgrim’s case, the Celestial City. From the time of conversion to entry into the Celestial City, numerous detours, afflictions, and setbacks involved captivity and suffering unique to the Pilgrims in the story but still relevant to believers today. While each stage of the Pilgrim’s Progress is meant to mirror a believer’s faith journey, numerous scriptural principles are interwoven throughout the narrative. While believers at the time of Bunyan have a better way of relating to the setting and primitive nature of the story, the protagonist encounters still offer timeless lessons, warnings, and examples to follow.
Introduction
John Bunyan was a prominent English Puritan writer and devoted follower of Christ who lived during the 17th century. He was born in 1628 in Elstow, Bedfordshire, England. Bunyan’s family was of modest means, and his father, Thomas Bunyan, worked as a tinker, repairing pots and pans. Bunyan’s early life was marked by the turbulent events of the English Civil War, which erupted in 1642. He was raised in a period of political and religious upheaval, with the country divided between the Royalists and the Parliamentarians. As a young man, Bunyan served briefly as a soldier in the Parliamentary army during the war. After the war, Bunyan struggled with a deep spiritual crisis and feelings of guilt over his moral failings. He eventually found peace in the Puritan faith and became a committed follower of Christ in their vein of devotion and worship. Puritans pursued personal holiness and a strong work ethic and held to the absolute authority of the Bible.
In 1653, Bunyan joined a Puritan congregation in Bedford, England, led by John Gifford. This congregation consisted of Protestant Christians who refused to conform to the unbiblical practices of the Church of England, which was the State established church at the time. Bunyan’s religious convictions and objections to tradition led him to become a preacher, and he began delivering sermons and exhortations to fellow believers. However, in 1660, the political climate shifted with the restoration of the monarchy under King Charles II. The new government’s anti-Christian views were propagated through the Church of England, and Bunyan faced persecution for fellowship with other believers without the consent of the Church of England. He was arrested in November 1660 and spent twelve years in prison. Bunyan wrote The Pilgrim’s Progress during his imprisonment, published in 1678. The book, an allegorical tale of a Christian’s journey toward salvation, became immensely popular and remains a classic of English literature.
After his release from prison in 1672, Bunyan returned to Bedford and resumed activities befitting a Christian. He continued to write numerous other highly regarded works, including theological treatises, fictional novels, and spiritual reflections. Bunyan’s works have been in circulation throughout Christendom for centuries. Moreover, John Bunyan’s contributions as a writer and preacher made him one of the most influential figures of the Puritan movement. His works continue to be studied and deeply valued for their biblical insights, spiritual wisdom, literary value, and historical significance.
Review – Part I
“The Pilgrim’s Progress from This World, to That Which Is to Come” is an allegorical novel written by John Bunyan and published in 1678. Part The book has been widely translated and is considered one of the most significant works of English literature. In part 1 of the book, the story is centered on a man named Christian and his journey from his hometown, the “City of Destruction” (representing earthly existence), to the “Celestial City” (representing Heaven). The story begins in the City of Destruction, where a man named Christian lives. One day, he finds a book (the Bible) that warns of the city’s impending doom. Tormented by this knowledge and burdened by a heavy load (representing his sins), Christian leaves his wife and children to set off on a pilgrimage to the Celestial City, the only place of safety.
Along his journey, Christian encounters various characters who either aid or obstruct his Progress. Evangelist, the first character he meets, instructs him to head for the Wicket Gate, and there he will be told how to reach the Celestial City. However, he first mistakenly follows the advice of a character named Mr. Worldly Wiseman and heads towards the village of Morality to seek relief from his burden from a man named Mr. Legality. However, after much distress endured by Christian, Evangelist redirects him, setting him back on the right path toward the Wicket Gate. At the Wicket Gate, Christian is admitted by Goodwill who instructs him to follow the straight path and not to deviate. He journeys onward and reaches the House of the Interpreter, where he is shown various pictures and scenes that symbolize spiritual truths.
The journey is fraught with peril, and Christian passes through places like the Slough of Despond, where he almost drowns in the mire of his guilt and doubts, and Vanity Fair, a place of worldly temptations, horrific abuses, and deadly persecution. He climbs the Hill of Difficulty, survives the Valley of the Shadow of Death, and later fights the monster Apollyon (allegorical of Satan or a demon figure).
Christian also meets several other characters, such as Faithful and Talkative, who either represent good qualities or pitfalls along the spiritual journey. Faithful is martyred in Vanity Fair, showing the price of faith in the face of worldly opposition. Eventually, Christian and his new companion, Hopeful, come to the Delectable Mountains, which the Lord of the Celestial City owns. Here they are refreshed and warned of coming difficulties. They are shown sights such as a man who could look no way but downwards and the land of Conceit, which is ruled by a tyrant named Despair who holds people captive.
Christian and Hopeful continue their journey and are trapped by the Giant Despair in the Doubting Castle. However, Christian remembers he has a key called Promise, which opens any door in Doubting Castle, and they manage to escape.
Ultimately, Christian and Hopeful reach the Celestial City, but it’s only accessible by crossing the River of Death. Christian is initially afraid to cross but is encouraged by Hopeful. As they cross, Christian is nearly drowned by doubts and fears, but he makes it to the other side, where he is welcomed into the Celestial City, shedding his burden once and for all.
In essence, “Pilgrim’s Progress” Part 1 is an allegory for the Christian journey of faith from the burden of sin and destruction to salvation in the Celestial City, a representation of Heaven. The narrative explores themes of faith, persistence, and redemption through various trials, tribulations, and encounters.
Review – Part II
The Pilgrim’s Progress Part II continues John Bunyan’s allegorical narrative, following the journey of Christiana, Christian’s wife, who is motivated by her husband’s successful pilgrimage and the invitation from Evangelist to follow in his footsteps. She decides to journey to the Celestial City, taking her four sons and a neighbor, Mercy, with her. Although the core allegorical structure remains similar to Part 1 — a journey from the City of Destruction to the Celestial City — the narrative is expanded upon by including new characters and incidents, providing a more nuanced perspective on the Christian faith. Part 2 begins with Christiana, who, after receiving a divine revelation in a dream, regrets not having embarked on the journey with her husband. Convinced by her dream and her neighbor, Mrs. Timorous, Christiana decides to follow in Christian’s footsteps, taking their four sons (Matthew, Samuel, Joseph, and James) along with her.
In Part II, Bunyan expands on many themes from the first part, providing additional nuance and depth. He also introduces several new characters and emphasizes the role of women in the Christian faith, reflecting meaningful contributions complementary to the religious and social landscape of his time. Christiana’s journey begins when Secret, a divine messenger, delivers a letter to her. Inspired by the letter and disturbed by dreams of Judgment Day, she decides to set off for the Celestial City with her children. Accordingly, Mercy, Christiana’s young neighbor, asks to join her, despite knowing the journey could be perilous. However, Christiana and her group remain resolute and continue. The journey is not easy, and they have to navigate several challenges and obstacles, such as the Slough of Despond and the Hill Difficulty.
Like Christian in the first part, Christiana and her companions also stop at the Interpreter’s House, where they are given guidance and shown various allegorical pictures and scenes. The House proves to be a place of learning and reflection, helping travelers understand their spiritual journey better. The journey continues, and the group visits several significant sites, such as the Cross, the Sepulchre, and the Hill of Difficulty.
Under Great-Heart’s guidance, the group overcomes many physical and spiritual challenges. These include the fight with Giant Despair at Doubting Castle and the crossing of the Enchanted Ground. Through these trials, the pilgrims learn about the power of faith and the importance of perseverance. In contrast to the first part, the second part greatly emphasizes community and fellowship. Christiana’s group grows throughout the journey, welcoming new members like Standfast and Valiant-for-Truth. These characters contribute their unique insights, reinforcing the idea that all believers have a role in the body of Christ.
Finally, Christiana, Mercy, and the remaining group reach the River of Death, the final barrier before the Celestial City. Christiana crosses first and is joyously welcomed into the City. The others follow each greeted with a similar celebration. The journey of each pilgrim ends in successful entry into the Celestial City, marking the completion of their spiritual journey. “Pilgrim’s Progress Part II” is a rich and complex allegory detailing Christiana’s spiritual journey. Bunyan uses the characters and obstacles Christiana encounters to explore deeper themes of faith, perseverance, fellowship, and the nature of the Christian journey. In contrast to the first part, it provides a broader picture of the Christian experience, reflecting diverse experiences and insights.
Pilgrims’ Locations
The City of Destruction: The journey begins here, which represents the unenlightened world. Christian is distressed by the burden (sin) on his back and is seeking salvation.
Slough of Despond: Christian falls into this swamp of despondency and despair, which represents feelings of guilt and fear due to the recognition of sin.
House of the Interpreter: Here, Christian learns important lessons through several visions and allegorical figures that Interpreter shows him.
Cross and Sepulchre: At this point, Christian loses his burden (sin) at the sight of the Cross, symbolizing the redemption and forgiveness of sins through Christ’s sacrifice.
Hill Difficulty: Christian’s faith is tested when he needs to climb this difficult hill.
Palace Beautiful: Christian receives hospitality, rest, and further instruction in the Christian faith at this place, symbolizing the Church.
Valley of Humiliation: Here, Christian faces and defeats the monster Apollyon, representing Satan.
Valley of the Shadow of Death: Christian continues his journey through this treacherous valley, enduring dangers and darkness.
Vanity Fair: This town represents the worldly temptations. Christian and Faithful, his companion by this point, are put on trial for their beliefs.
Doubting Castle and Giant Despair: Christian and Hopeful, another companion after Faithful’s death, are imprisoned and tortured by Giant Despair, but they escape using the key of Promise.
Delectable Mountains: These represent the joys and comforts of the life of grace. Christian and Hopeful are refreshed and receive more instructions for their journey here.
Enchanted Ground: A dangerous place where drowsiness and laziness threaten to halt the pilgrims’ progress.
Land of Beulah: This land represents spiritual abundance and rest before the final leg of the journey. Here, Christian and Hopeful prepare themselves for their crossing of the River of Death.
River of Death: Christian and Hopeful cross this river to finally reach the Celestial City, symbolizing the passing from life into eternity.
The Celestial City (Heaven): Christian finally reaches his destination, the place of eternal salvation and joy. He and Hopeful are welcomed with trumpets and a chorus of angels.
This post is to bring into view the work of the apostle Paul as he brought the gospel to Jews and Gentiles in the first-century world of Asia Minor and Eastern Europe. More specially, Paul was appointed by Christ Jesus as an apostle to the Gentiles (1 Tim 2:7), and he fulfilled his mission with passion and strenuous attention.
Purpose and Background
With every bit of his mind, body, soul, and strength, Paul brought the message of reconciliation to God through Christ among people who were culturally alien to the messianic prophecies and the old covenants that extended back for generations. This post surveys the subject matter of Paul’s letters to the Romans. In his writing, he engages a people steeped in Greco-Roman culture with all of its pagan influences and Gentile customs of early gnostic and epicurean thought. The purpose of Paul’s letter itself cannot be narrowed to a single topic (i.e., systematic reasoning of God’s salvific power to the Gentiles). Paul wrote numerous additional matters of concern to the formative Gentile Church. Issues about the Church, humanity’s sin problem, God’s method of redemption, personal and shared holiness, sovereignty, ethnic cohabitation, and ministry work together inform the readers of Romans what principles to understand and abide in a life of hope and godliness.
Earlier in life, Apostle Paul was a Jew known as Saul of Tarsus (Acts 21:39), a province in Cilicia, southeast Asia Minor (modern-day Turkey). He was a tentmaker by trade who became a Pharisee and relocated to Jerusalem to live by the old covenant faith of Judaism. He was an educated man and a Jewish rabbi ardent in observing the Torah and tradition. The Torah of Moses was a focal point of his life, and he was devoted to the traditions of Israel. Paul was a rigorous student of the Torah as a Hebrew legal scholar under Gamaliel, a Jewish leader of his time (Acts 22:3). Paul’s achievements and status within his circles of Judaism earned him respect and admiration. His intellectual accomplishments and influence produced an authority recognized and accepted by Jewish religious leaders as necessary for his development and continuing work in Jerusalem and synagogues throughout Judea and various Mediterranean locales.
Paul was a Roman citizen by birth. A Jewish Roman citizen with status and privileges befitting a family of means. While his accomplishments were impressive and carried a significant weight of influence, he was of the tribe of Benjamin sealed as a Jew by circumcision (Phil 3:5). Moreover, as an official Roman citizen, he was recognized by the Roman and Israeli governments as a prominent social figure having cultural stature and notoriety. Paul was resourceful, driven, intelligent, strong-willed, persistent, and zealous. His convictions concerning the Torah and Jewish traditions were so fierce that he captured and prosecuted Christians of the emergent church in Jerusalem and Judea. While Paul did not accept Jesus’s status as the Jewish Messiah, he would come to know Him as the Christ of humanity to include Jews and Gentiles. Specifically, while Paul was on a journey from Jerusalem to Damascus toward Syria, Jesus appeared before him to confront his persecution (Acts 9:1-22). After His resurrection and ascension, Jesus revealed His identity to Paul as the risen Christ foretold. Paul’s direct encounter with Jesus confronted his understanding of Scripture, as he was very attuned to the experience of Jesus’ appearance as Messiah yet not to Pharisaic expectations. From within the Torah and across the various covenants down through the centuries, through divine encounter, Paul was granted mercy and a mission concerning what he must suffer and accomplish (Acts 9:15-16). Paul was converted from Judaism to Christianity in a flash of divine revelation while on the Damascus road.
Structure
As Paul was chosen to bear the name of Christ Jesus to the Gentiles, kings, and the children of Israel, his actions were guided and propelled by the Spirit to suffer hardships, form churches, shepherd God’s people, and write letters (2 Pet 3:16) to testify to the truth of the gospel, answer questions, and provide teaching. Accordingly, as Paul undertook his travels, he likely wrote to the Church of Rome by an amanuensis while in Corinth.1 The apostolic era of the early Church were recipients of direct verbal and written communication to shape their form of assembly and practice of faith according to principles and instruction concerning their development. Namely, the substance and body of Paul’s letter to the Romans were written in 56 A.D., while on his third missionary journey. His letter centers around doctrinal and practical concerns2 for the unification of the Church and furtherance of the gospel.
Doctrinal Concerns
Before delving further into the various sections of Paul’s letter, it is helpful to understand the circumstances around the hope of the gospel for both Jews and Gentiles. These were expressed as doctrines of depravity, sin, judgment, and the solution through a redemptive path. Involving justification, sanctification, and glorification of believers in Christ, God provides a way of reconciliation for eternal life and salvation. Those who accept and receive Christ Jesus by faith to include both Jews and Gentiles unified in the gospel. By one gospel as a reliable means of return to God through Christ Jesus, the Church of Rome was informed of what it meant to live by hope and grace to place individual and corporate confidence in Christ for reconciliation and escape from judgment due to the consequences of sin. Through the first eleven chapters of Romans, Paul precisely describes what this entails in thorough detail.
Practical Concerns
As Paul writes in contiguous form from the first eleven chapters, he informs the Roman Church about the day-to-day implications of fruitful godly living. Notably, in light of the redemptive work of Christ as a practical matter to any ethnicity. Together in the hope of the gospel, Jews and Gentiles transitioned to new lives as they set aside traditions, preferences, fears, and concerns about the requirements of the law, culture, and matters of conscience. In the face of religious and cultural baggage, interpersonal tensions and obstacles had to be overcome through peace and renewal of perspectives and attitudes applicable to each individual. Routine matters of fellowship, sharing meals, and work habits had to be resolved in light of the unity in the gospel and well-being of the Church.
Synthesis
Bringing together both doctrinal and practical concerns is rooted in the teaching of Paul as stipulations of the new covenant were formed as standards to live by. It just was not enough to become informed of principles concerning justification, righteous living, and their obligations to God and one another. The Church of Rome needed to know what was different and new and what was expected of them as they lived lives pleasing to God, befitting their faith and fruitful lives in the Spirit. It was necessary to practice what they learned and were taught as one people.
Introduction (Romans 1:1-17)
Paul’s credibility was necessary to establish before beginning his instructions to the Church. In doing so, he specifies his authoritative position as an apostle of God and servant of Christ set apart and appointed to inform others of the gospel and obedience of faith among all nations. In the opening comments to the Romans, he was explicit in greeting by way of encouragement and a longing to visit them from Corinth. As he intended to visit Rome, he was under obligation to Jesus Christ that he must preach the gospel to Gentiles elsewhere as well. Paul was committed to satisfying the expectations placed upon him. It was necessary to include the Greeks and Barbarians, and he informed the Church of Rome of such obligations while prevented from an earlier visit. Paul’s greeting followed an epistolary format of salutation that explicitly informs the reader of the gospel, Christ the Son, Scriptures, Paul’s gospel, the obedience of faith, and the name and glory of God.3
The Problem of Depravity & Judgment (Rom 1:18–3:20)
As Paul wrote that “the righteous shall live by faith” (Rom 1:17), he contrasts that state of being with God’s wrath upon the unrighteous. Paul articulated the infamous Romans 1 passage about everyone lost in sin with observations concerning the culture at the time. Both Jews and Gentiles of first-century Rome were indicative of unrighteous people and ungodliness in suppression of the truth. Contrary to the evidence of God’s existence through creation and His divine attributes, people exchanged the truth about God for a lie and worshiped creatures instead of God the Creator. The consequences of self-delusion, error, and degrading passions led people into depravity to remove them from a desire for the Creator and truth. Instead, people become filled with evil and thoroughly opposed to natural order and righteousness.
As given over to unrighteousness, covetousness, and malice, the sin itself involves envy, murder, strife, deceit, gossip, slander, hatred, insolence, arrogance, conceit, disobedience, dishonor, foolishness, faithlessness, heartlessness, and cruelty. As indicative of Greco-Roman culture, people who deny Truth and God their Creator were and are desperately lost while subject to God’s righteous judgment. Without recourse, the problem was a staggering loss of peace, order, and a common harmony with one another and God to fill a purpose of contentment and life to glorify God and love Him and each other as designed and intended.
The judgment of God involves a “giving over” people to their sinful and erroneous interests (cf. Rom 1:24, Acts 7:42).4 The suffering and misery of people that ensues as an outcome of depravity and evil conduct is a manifestation of hardships and distress in physical life that was certain and against the created order of humanity. The passive and foreboding wrath of God actively against humanity engaged in the error and depravity constitute the sinfully lost disposition. Enmity with God involved depraved people who were subject to judgment as anyone without Christ is lost in sin.
Paul further elaborates on the truth that sinful people cannot mitigate the judgment of God by their efforts. Following and abiding by the law in an attempt to satisfy God’s requirement for righteousness was a futile undertaking (Rom 3:19) because if anyone offends in one point of the law, then there is the guilt of the whole law (Jas 2:10). Paul makes it clear to the Church that God’s righteousness solves the problem of sin as no one is righteous and fit to stand before God in judgment. While there is condemnation upon those separated from Him due to sin, there is no way for an individual to make up for offenses. The deep corruption of all humanity laid bare before God was a debt paid through Christ regardless of individual merit, ethnic status, or nationality (Rom 3:1-4). It was God’s righteousness as the intervening solution to humanity’s sin problem that required judgment and wrath. No person can be justified before God by works of the law as the corrupt nature of everyone involves an inevitable rejection of God by knowledge of sin. An absence of the fear of God reveals to those who violate His law all unmet obligations to cement their condemnation before Him without Christ.
Righteousness from God’s Justification (Rom 3:21–5:21)
While everyone is conscious of sin, whether later suppressed or not, everyone has sinned and fallen short of the glory of God (Rom 3:23). The law makes the need for faith evident, and it is a witness to our fallen condition apart from Christ. Therefore, the law in Paul’s mind performed a positive function in this way as it pointed to Christ.5 More explicitly, the imputation of faith to believers for righteousness through God’s forbearance. Faith is imputed for righteousness, counted for righteousness, and reckoned for righteousness by God’s righteousness (Rom 4:3, 5, 9, 22, 24).6 Paul brings attention to the authority of Scripture to make clear Abraham’s Justification before God by faith. “Abraham believed God, and it was counted to him as righteousness” is declared in Scripture to highlight the principle of faith to become made righteous.
Abrahams’s righteousness was counted to him without considering what he accomplished through performance or circumcision in an effort to earn God’s favor. As circumcision was a seal for all those who believed, he was made the father of faith for all without being circumcised. The seal of circumcision itself was a covenant indicator of distinction for righteousness by faith to count for others. While there was the presence of sin and guilt upon Abraham and those of the seal of circumcision, faith in God was the means of their justification for right standing with God and salvific righteousness. Justification by faith as righteousness is a claim for all believers validated by Paul from the authority of Scripture. Paul makes vividly clear that believers who are the spiritual offspring of Abraham (Gal 3:29) are people in Christ as heirs according to the guaranteed promise of God (Rom 4:16). Those who share in Abraham’s faith and believe God participates in justification by faith about God’s promise, “so shall your offspring be” (Gen 15:5).
Paul further elaborates to the Roman Church that faith’s intended effect of justification is peace with God. Achieved by the Lord Jesus Christ, access to God is obtained as He died for the ungodly. The death of Christ to redeem people of faith made righteous was to bring to God heirs of inheritance according to His promise. As the blood of Christ (Rom 5:9) justifies the redeemed, His people are saved from the wrath of God. As the cost of this work of redemption is far beyond human wisdom and comprehension, God gave up His Son for reconciliation.
Furthermore, Paul stressed that once believers are reconciled, they are saved through the life of Christ (Rom 5:10). This free gift of reconciliation to escape condemnation is the gospel hope for all only in Christ. To live in Christ by grace made possible through His sacrificial death, burial, and resurrection, where believers are made righteous by faith.
Holiness and Sanctification (Rom 6:1–8:39)
Paul’s letter to the Romans transitions from justification to sanctification as he instructs believers about holy and righteous living. Where people of faith were formally slaves to righteousness, he urges them to present their bodies as slaves to righteousness leading to sanctification (Rom 6:19). While people were set free from the slavery of sin through the gospel, the righteousness lived leads to sanctification, ending in eternal life.7 Grace as an active ingredient appears as a functional impetus at work in the life of a believer. To affect a drive toward individual sanctification as people transition from slaves to sin to slaves of righteousness. Grace, in this sense, is not a passive activity that allows for God’s favor or merit to override the presence of sin. It is an active ingredient in the catalyst of sanctification.
Free from condemnation, believers in Christ are no longer under the law but under grace. As promised, any person given eternal life is righteous by faith and free from the law. More specifically, freedom from the law correlates to freedom from condemnation as believers under grace are united in Christ to bear fruit and live by the Spirit. Those in Christ are cut off from the law and bound to grace as a husband’s death releases a woman from one covenant to render her bound to another in marriage.8
While those in Christ are free from sin, the struggle against sin continues because while a person belongs to God, that person still lives in the body where sin dwells. The law is righteous and holy, but sin itself within produces death. As the law is spiritual, that law of sin in the flesh holds us captive. The struggle with sin is the person’s bodily flesh waging war with the inner being or spirit of those in Christ. Aurelius Augustin further expressed this condition as the carnality of the mortal body “sold under sin” (Rom 7:14) until the spiritual body is clothed in immortality.9 Until physical death, therefore, as it is of those in Christ, Paul served the law of God with his mind to bear fruit, yet in his flesh, he served the law of sin.
As those in Christ by the spirit inhabit the flesh subject to death, believers walk by the Spirit. That is, to set the mind on the Spirit where there is life and peace. Living and walking by the flesh is enmity with God, and it cannot submit to God’s law. Conversely, righteousness that abides in the believer is made alive to the Spirit as the body is dead because of sin. As by the Spirit, the deeds of the flesh are put to death, then by the Spirit, those in Christ will live. This hope was made possible by the love of Christ to bring us into union and fellowship with him.
The Sovereignty of God (Rom 9:1–11:36)
Paul distinguishes the children of the flesh and children of the promise. There are children of Israel according to the flesh, and there are the children of Abraham according to the promise (Gal 4:23). He elaborates on the difference between the flesh and the promise to bring into view the wisdom and sovereignty of God through “vessels of wrath” (Rom 9:22) and “vessels of mercy” (Rom 9:23). The declared “sons of the living God” (Rom 9:26) is in contextual reference to the adoption as sons (Rom 8:23) as heirs of the promise. As those in Christ justified by faith walk in the Spirit, they are reckoned righteous and heirs to eternal life. The sovereign difference between the children of the flesh and the children of the promise is between those in Christ and those who are not.
The believers within the first-century Roman Church were informed of these doctrinal concerns to contrast between the belief and unbelief of Jews and Gentiles. To the Gentiles, righteousness is pursued by grace through faith that produces fruit. With the Jews, righteousness is pursued by works of the old covenant law. Within the new covenant context, by the sovereignty of God, the children of promise and children of the flesh are regarded intentionally separate through the “rock of offense” of Christ, who God placed upon His old covenant people.
Israel’s unbelief does not preclude their ultimate justification and reconciliation to God. It is through their trespass salvation has come to the Gentiles (Rom 11:11). God does as He wills between the elect and the justified (Rom 9:11-24) in His redemptive plan to bring people to Him through Christ. It is along a span of time that people become reconciled either as Jews or Gentiles through faith in Christ as made present for purposes of justification and righteousness. Salvation unachievable by the law, Israel was hardened by a rejection of the gospel as God’s sovereign means of their corresponding redemption across covenantal periods. Israel will eventually be restored and reconciled, but until that time, the sovereign work of God prevails.
Renewed Life & Mind (Rom 12:1-2)
Paul again transitions to an appeal to the Church. Predicated upon his discourse concerning the sin problem of Jews and Gentiles, he makes clear the mercies of God through the gospel. For all in Christ who believe, His people are called to faith for justification and righteousness, whether Jew or Gentile, to become reconciled to God. While there is life in the body of flesh, sanctification is the spiritual course of life in the Spirit. The work of God between unbelief and belief among Jews and Gentiles is a sovereign work alongside the redemptive accomplishments of Christ. The inclusion of Israel will be saved and restored (Rom 11:1-32), but until then, Gentiles are ushered into belief and justification for God’s good pleasure and for those who would believe.
It stands to reason that those in Christ should present their bodies of flesh as a sacrifice to God. Spiritual service as a form of worship is a rational endeavor in the life of the Spirit. Romans 12:1-2 is a prelude and theme to the remainder of what Paul’s letter concerns.10 The life of a believer should be devoted to the service of others as a means of living by the Spirit. Made evident in the believer’s life by the Spirit are the fruits of the Spirit. As Paul wrote to the believers in Galatia (Gal 5:1-26), the fruits of the Spirit yield positive and meaningful character and work toward individual conduct and the life of a body of believers.
In contrast to the works of the flesh that come into opposition to the life of the Spirit, Paul charges believers to renew their minds. Where it becomes necessary to recognize and follow the will of God, this involves a transformation of priorities and values in keeping with a change of heart and mind holy, acceptable, and pleasing. The freedom that belongs to those in Christ renders to them the capacity to serve God and people by the Spirit from a renewed life.
Life of Peace, Unity, & Love (Rom 12:3-13:14)
As Paul’s discourse transitions from doctrinal concerns to practical concerns, he sets course to write specifics about what believers are to do by faith through grace. With a renewal of mind and life by the Spirit that gives way to service and worship, behavioral principles for Godly living become a daily practice. Numerous examples of such performative outcomes result from gifts “assigned” by God (Rom 12:3). Functions within the church that metaphorically compare to the body of a person represent the necessity and purpose of its various members. Suppose a concern or dispute should surface about one church member being more important than others. In that case, Paul communicates the unity of the body as its diverse members achieve a given purpose. As Paul addressed in 1 Cor 12, a diversity of gifts must be honored. Otherwise, members could become tempted to compare each other with false pride.11
Further practical instructions were written to the Romans and for believers today. The marks of a Christian include living at peace with one another. Furthermore, Paul instructs those in Christ to live in peace with society and authorities. There is no ambiguity about what positive attitudes and inner motivations must become externally evident toward others. Living in submission, harmony, cooperation, and gratitude are necessary Christian dispositions. It is contradictory to the life of peace, unity, and love to live contentiously with people. Christians are called to live by faith and walk by the Spirit both inwardly and outwardly.
As love is a fruit of the Spirit, Paul makes it evident that the love of one another fulfills the law (Rom 13:8). Accordingly, those in Christ are urged to cast off “works of darkness” that bring harm to others through the gratification of the flesh. Such behavior is incompatible, whether by immoral conduct, undue abrasive attitudes, or verbal animosity and abuse.
Paul further narrows his instructions to the church in Rome concerning the presence and diversity of new believers and Jews among them. Explicit guidance is given to believers in Christ about unity within the church, and Paul was precise concerning the conscience of people who object to acceptable yet divergent faith practices. The opinions of some people who were weak in faith were not to be disputed or accused of stringent rules around meals or the abstention from valued traditions. Paul’s concern amounted to the spiritual preservation of believers and Jews who were in the presence of Christians that appeared to violate people’s conscience and not just their preferences or tastes. More seasoned and mature believers were warned about causing others to sin by violation of conscience. And Paul’s tone is severe in the matter as he verbally brought to mind the inevitable judgment of God by which everyone must stand (Rom 14:10). It is abundantly clear that each person must give an account of themselves to God.
To sin against Christ was to cause a brother or sister in the Lord to violate their conscience (1 Cor 8:13). It was Paul’s exhortation that Christian’s strong in the faith must not destroy the work of God in the lives of fellow believers. Inconsiderate exercise of freedom in eating anything at-will could distress the ‘weak’ and lead them to act against their consciences, thus causing shipwreck of their faith.12 The ‘strong’ who would destroy the work of God in the lives of the ‘weak’ merely for the sake of food were not living according to the principle of love Paul earlier wrote about (Rom 13:10). To pass judgment on fellow believers or grieve them by what others do in their freedom of conscience by faith is unacceptable and counterproductive.
Method & Ministry (Rom 15:14-33)
Paul wrote to the church in Rome to express his satisfaction with them. He acknowledged their advanced development in the gospel. Their goodness and knowledge had matured where they could instruct one another without undue burden or strife. It is apparent that Paul delighted in their growth as believers in Christ as he shared his confidence in them by what he accomplished and valued. Inclusive to their place in the Kingdom of God, Paul had fulfilled his ministry. From Jerusalem all the way to Illyricum (modern Yugoslavia) to the North of the Adriatic Sea, Paul reached yet further people beyond the rim of the Mediterranean. Paul’s recorded missionary journeys extended farther and farther in duration to ensure the fulfillment of Christ’s commission. Namely, to bring the Gentiles the gospel and obedience by word and deed (Rom 15:18). Location after location, Paul planted churches and formed them with believers in Christ to involve fellow ministry workers. Paul’s work of the gospel of Christ was an epic undertaking to which God obtains the fullest measure of glory.
Paul’s affection for the church in Rome was a pleasing experience. Their spiritual blessings translated to material blessings of welcomed support for furtherance of the gospel and Paul’s ministry work in Jerusalem and later toward Spain if he were to reach that far. As Paul began to conclude his written discourse, his appeal for prayer was on his mind as safety from the Church was concerned.13 He knew that he would encounter conflict once he arrived in Jerusalem, and he desired deliverance from people opposed to his work further West toward Spain. As his work in the region ended, Paul sought to further the gospel. He hoped to gain the favor of the saints in Jerusalem for continued support and encouragement.
Final Commendations & Farewell (Rom 16:1-27)
The closure of the letter to the church at Rome is a roster of greeting to acknowledge numerous people active in the faith. Its length is unique and comprehensive as the people that Paul personally greeted were a listing of notable figures involved in the work of ministry and the church’s growth. While the identities of each person were explicit by name, various contributions and associations among the saints were made clear. The roster also somewhat served as a listing of risks undertaken by first-century prisoners and missionaries of the Church alongside Paul. Behind each of the names made apparent in the letter is a notable person responsible for the advancement of the Kingdom.
Paul’s final appeal was written in the form of instructions. He warned the church in Rome to guard against people who would stir up divisions and obstacles that contradict the doctrines they were taught. Paul’s doctrinal concerns through the first eleven chapters of his letter were not up for contravening opinions or perspectives. The teachings of Paul to the Romans and the churches throughout Asia-Minor were a work of collaboration from among additional apostles and their disciples to assure a lasting and coherent belief. The strengthening of the saints according to the gospel and the preaching of Jesus Christ was in bloom for the world to witness. Paul’s heartfelt interest was toward the obedience of faith to the Gentiles. It was and is for the glory of God through Christ Jesus for all eternity.
Conclusion
The apostle Paul’s ministry and his passionate written letter to the church in Rome is an incredibly beautiful expression of spiritual significance. The direct inspiration and active involvement of the Holy Spirit is the only viable explanation for its meaning and purpose. As the letter to the Romans is intended for mature believers in Christ, it is a tenderhearted work of profound importance. While it is intellectually rich, a reader of the letter cannot escape the plain content of the text. The surface of the letter as constituted by words assembled without further depth is in itself unspeakably heartwarming. As the letter speaks to the inner being about truth and the work of God through Christ Jesus, it is impossible to miss the joy and peace that comes with its message. The gospel of Christ is a treasure, and the love of God through the Lord Jesus is of incomparable worth.
The comprehensive nature of the letter as a guide for doctrinally sound theology and Christian living is undeniable. While the text of the letter is specific to the church in Rome, it has immeasurable value to those in Christ. Those who wish to probe the depths of justification, sanctification, righteousness, faith, grace, unity, and many other topics of crucial necessity, will never fully exhaust the wonder of God’s love, wisdom, and sovereignty.
Citations
1 F. F. Bruce, Paul: Apostle of the Free Spirit (Milton Keynes, UK: Paternoster, 1977), 16. 2 M. Scott Bashoor, Visual Outline Charts of the New Testament (B&H Academic, 2016), 44. 3 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2157. 4 William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 762. 5 Scott Hafemann, “Review of Paul, the Law, and the Covenant by A. Andrew Das,” Trinity Journal 25, no. 2 (2004): 265. 6 John Miley, Systematic Theology, Volume 2 (New York: Hunt & Eaton, 1893), 319. 7 Mark A. Seifrid, “Romans,” in Commentary on the New Testament Use of the Old Testament (Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos, 2007), 631. 8 C. E. B. Cranfield, A Critical and Exegetical Commentary on the Epistle to the Romans, International Critical Commentary (London; New York: T&T Clark International, 2004), 333. 9 Augustine of Hippo, “A Treatise against Two Letters of the Pelagians,” in Saint Augustin: Anti-Pelagian Writings, ed. Philip Schaff, trans. Robert Ernest Wallis, vol. 5, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1887), 383. 10 Thomas R. Schreiner, Romans, vol. 6, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 649. 11 Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 763. 12 Colin G. Kruse, Paul’s Letter to the Romans, ed. D. A. Carson, The Pillar New Testament Commentary (Cambridge, U.K.; Nottingham, England; Grand Rapids, MI: William B. Eerdmans Publishing Company; Apollos, 2012), 524. 13 John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Epistle of St. Paul to the Romans,” in Saint Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans, ed. Philip Schaff, trans. J. B. Morris, W. H. Simcox, and George B. Stevens, vol. 11, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 549.
Bibliography
Bashoor, M. Scott. Visual Outline Charts of the New Testament. Nashville, TN: B&H Academic, 2016.
Bruce, F.F. Paul: Apostle of the Free Spirit. Milton Keynes, UK: Paternoster, 1977.
Chrysostom, John. “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Epistle of St. Paul to the Romans.” In A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series, vol. 11, by trans. J. B. Morris, W. H. Simcox, and George B. Stevens ed. Philip Schaff, 549. New York: Christian Literature Company, 1889.
Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans, International Critical Commentary. London: T&T Clark International, 2004.
Crossway Bibles. The ESV Study Bible. Wheaton: Crossway Bibles, 2008.
Hafemann, Scott. “Review of Paul, the Law, and the Covenant by A. Andrew Das.” Trinity Journal 25, no.2, 2004: 265.
Hippo, Augustine of. “A Treatise against Two Letters of the Pelagians.” In A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Saint Augustin: Anti-Pelagian Writings Vol. 5, by trans. Robert Ernest Wallis ed. Philip Schaff, 383. New York: Christian Literature Company, 1887.
Miley, John. Systematic Theology. New York: Hunt & Eaton, 1893.
Moo, Douglas J. The Epistle to the Romans, The New International Commentary on the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1996.
Schreiner, Thomas R. Romans, vol. 6, Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Books, 1998.
Seifrid, Mark A. “Romans.” In Commentary on the New Testament Use of the Old Testament, by G.K. Beale and D.A. Carson, 607-694. Grand Rapids: Baker Academic, 2007.
William Arndt, et al. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000.
From collecting various thematic pericopes around the subject of holiness, it was of interest to further narrow this state of being toward people who are believers in Christ. Just as it is necessary to understand the holy attributes of God in a limited way, human response to that and its effect on persons is a matter of very high priority. Holiness is a required state of being in life before entry into Heaven.
“Hebrews has declared how Jesus’ sacrifice makes us holy once for all in status (Heb 10:10), giving us confident access to God. In this verse, “holiness” refers to purity of life. It is provided by God (Heb 13:21) and guided by His discipline (v. 10), but we must “strive for” it.”1 “The vision of God our Saviour in heaven is reserved as the reward of holiness, and the stress of our salvation is laid upon our holiness, though a placid peaceable disposition contributes much to our meetness for heaven.”2 “Holiness is clearly expected of all Christians (without which no one will see the Lord). This is not salvation by works, however, for Christians are sanctified once for all by the death of Christ (Heb. 10:14); holy living is a part of the perseverance encouraged throughout Hebrews.”3 “Christ’s sacrifice made His people holy (Heb 10:10, 14). Those sanctified belong to God (Heb 2:11) and, sharing in His discipline, will experience His holiness (v. 10).”4 “Personal holiness must be vigorously sought since without holiness (hagiasmos) no one will see the Lord. Since no sin can stand in God’s presence, Christians must—and will be—sinless when they see the Lord (cf. 1 John 3:2). That realization offers motivation for pursuing holiness here and now. But the author may also have had in mind the thought that one’s perception of God even now is conditioned by his real measure of holiness (cf. Matt. 5:8).”5
“While it may be of some relief to realize that ‘perfection’ in Hebrews does not mean moral perfection, which most Christians would find an impossible goal, for the author of Hebrews it certainly is related to holiness, which does bring moral virtue into view. Hebrews 10:14 speaks of those who Christ “has made perfect forever” (note the perfect tense) as “those who are being made holy” (note the present tense). For the author of Hebrews, these two categories, though distinct, must nevertheless be inseparable in the life of the Christian. Jesus did not offer himself as the final sacrifice so that people may give him a nod on Sunday and then continue to live in disobedience to God. Hebrews does not speak of the believer as ‘saved’ but as ‘being made holy.’ Salvation from judgment, which is assured, still stands in the future. The writer of Hebrews exhorts his readers to ‘throw off everything that hinders and the sin that so easily entangles’ (Heb 12:1). It further expects those who have “been perfected” to “make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord” (Heb 12:14, emphasis added). It speaks against adultery and all sexual immorality (Heb 12:16; 13:4). Like the other New Testament writers, the author of Hebrews encourages believers to love one another (Heb 13:1), to show hospitality to strangers (Heb 13:2), to be in solidarity with those believers in prison (Heb 13:3). Contentment free from a love of money is a mark of holiness (Heb 13:5), as is a willingness to follow faithful leaders in the church (Heb 13:7, 17). Verbal witness to our faith is a characteristic of those who have been “perfected” in Christ (Heb 13:15), accompanied by doing good and sharing with others (Heb 13:16). And finally, believing prayer for the circumstances of others marks those who are being made holy (Heb 13:18–19).”6
It is helpful to get a basic grasp of the biblical holiness of God. From there, an up-close look at what personal holiness is about and what it entails is of significant interest because it is essential in the life of a believer. While humanity can only attain a limited understanding of God’s holiness, we can recognize what He has revealed about Himself through His Word and the work of the Holy Spirit through scripture. So, again, the following thematic outline sets up a context and an anchor by which to get started. How holiness is attained among believers through various means, personal attention, and circumstances are supported by numerous scriptural points of reference.
Synopsis
Believers are enabled to grow in holiness on account of the sacrificial death of Jesus Christ, foreshadowed by the OT sacrificial system, and through the sanctifying work of the Holy Spirit.
Holiness begins with God’s initiative
God chooses who and what is to be holy
2 Ch 7:16
2 Chronicles 7:16 (ESV) — 16 For now I have chosen and consecrated this house that my name may be there forever. My eyes and my heart will be there for all time.
See also Ex 20:11; Nu 16:7; 2 Ch 29:11; Zec 2:12
Exodus 20:11 (ESV) — 11 For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.
Numbers 16:7 (ESV) — 7 put fire in them and put incense on them before the Lord tomorrow, and the man whom the Lord chooses shall be the holy one. You have gone too far, sons of Levi!”
2 Chronicles 29:11 (ESV) — 11 My sons, do not now be negligent, for the Lord has chosen you to stand in his presence, to minister to him and to be his ministers and make offerings to him.”
Zechariah 2:12 (ESV) — 12 And the Lord will inherit Judah as his portion in the holy land, and will again choose Jerusalem.”
God chooses and calls his people to holiness
Dt 7:6; Eph 1:4
Deuteronomy 7:6 (ESV) — 6 “For you are a people holy to the Lord your God. The Lord your God has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth.
Ephesians 1:4 (ESV) — 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love
See also Dt 14:2; Ro 1:7; Col 3:12; 1 Pe 1:2; 1 Pe 1:15
Deuteronomy 14:2 (ESV) — 2 For you are a people holy to the Lord your God, and the Lord has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth.
Romans 1:7 (ESV) — 7 To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
Colossians 3:12 (ESV) — 12 Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,
1 Peter 1:2 (ESV) — 2 according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you.
1 Peter 1:15 (ESV) — 15 but as he who called you is holy, you also be holy in all your conduct,
Holiness is conferred by the holy God
Holiness is conferred by the presence of God
Ex 29:42–43
Exodus 29:42–43 (ESV) — 42 It shall be a regular burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet with you, to speak to you there. 43 There I will meet with the people of Israel, and it shall be sanctified by my glory.
See also Ex 3:4–5; Ex 19:23; 2 Ch 7:1–2
Exodus 3:4–5 (ESV) — 4 When the Lord saw that he turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here I am.” 5 Then he said, “Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground.”
Exodus 19:23 (ESV) — 23 And Moses said to the Lord, “The people cannot come up to Mount Sinai, for you yourself warned us, saying, ‘Set limits around the mountain and consecrate it.’ ”
2 Chronicles 7:1–2 (ESV) — 1 As soon as Solomon finished his prayer, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple. 2 And the priests could not enter the house of the Lord, because the glory of the Lord filled the Lord’s house.
Holiness is conferred through covenant relationship with God
Ex 19:5–6
Exodus 19:5–6 (ESV) — 5 Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; 6 and you shall be to me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the people of Israel.”
See also Dt 28:9; Eze 37:26–28; 1 Pe 2:9
Deuteronomy 28:9 (ESV) — 9 The Lord will establish you as a people holy to himself, as he has sworn to you, if you keep the commandments of the Lord your God and walk in his ways.
Ezekiel 37:26–28 (ESV) — 26 I will make a covenant of peace with them. It shall be an everlasting covenant with them. And I will set them in their land and multiply them, and will set my sanctuary in their midst forevermore. 27 My dwelling place shall be with them, and I will be their God, and they shall be my people. 28 Then the nations will know that I am the Lord who sanctifies Israel, when my sanctuary is in their midst forevermore.”
1 Peter 2:9 (ESV) — 9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.
Holiness is conferred by the sovereign action of God
1 Thessalonians 5:23 (ESV) — 23 Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.
See also Le 20:8; Is 4:3–4; Eze 36:25; Zep 1:7; Ac 15:9; Heb 2:11
Leviticus 20:8 (ESV) — 8 Keep my statutes and do them; I am the Lord who sanctifies you.
Isaiah 4:3–4 (ESV) — 3 And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, 4 when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning.
Ezekiel 36:25 (ESV) — 25 I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you.
Zephaniah 1:7 (ESV) — 7 Be silent before the Lord God! For the day of the Lord is near; the Lord has prepared a sacrifice and consecrated his guests.
Acts 15:9 (ESV) — 9 and he made no distinction between us and them, having cleansed their hearts by faith.
Hebrews 2:11 (ESV) — 11 For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers,
Holiness through the OT rituals
Cleansing from what is unclean
Nu 8:6–7
Numbers 8:6–7 (ESV) — 6 “Take the Levites from among the people of Israel and cleanse them. 7 Thus you shall do to them to cleanse them: sprinkle the water of purification upon them, and let them go with a razor over all their body, and wash their clothes and cleanse themselves.
See also Ex 19:14; Nu 19:9; Ne 12:30
Exodus 19:14 (ESV) — 14 So Moses went down from the mountain to the people and consecrated the people; and they washed their garments.
Numbers 19:9 (ESV) — 9 And a man who is clean shall gather up the ashes of the heifer and deposit them outside the camp in a clean place. And they shall be kept for the water for impurity for the congregation of the people of Israel; it is a sin offering.
Nehemiah 12:30 (ESV) — 30 And the priests and the Levites purified themselves, and they purified the people and the gates and the wall.
Purification and atonement through sacrifice
Nu 8:12–14 The OT sacrificial system and holiness laws foreshadow the perfect sacrifice of Jesus Christ that enables believers to grow in holiness through faith.
Numbers 8:12–14 (ESV) — 12 Then the Levites shall lay their hands on the heads of the bulls, and you shall offer the one for a sin offering and the other for a burnt offering to the Lord to make atonement for the Levites. 13 And you shall set the Levites before Aaron and his sons, and shall offer them as a wave offering to the Lord. 14 “Thus you shall separate the Levites from among the people of Israel, and the Levites shall be mine.
See also Ex 29:35–37; Le 8:14–15; Le 16:5–10; Le 16:15–22; Le 16:29–30
Exodus 29:35–37 (ESV) — 35 “Thus you shall do to Aaron and to his sons, according to all that I have commanded you. Through seven days shall you ordain them, 36 and every day you shall offer a bull as a sin offering for atonement. Also you shall purify the altar, when you make atonement for it, and shall anoint it to consecrate it. 37 Seven days you shall make atonement for the altar and consecrate it, and the altar shall be most holy. Whatever touches the altar shall become holy.
Leviticus 8:14–15 (ESV) — 14 Then he brought the bull of the sin offering, and Aaron and his sons laid their hands on the head of the bull of the sin offering. 15 And he killed it, and Moses took the blood, and with his finger put it on the horns of the altar around it and purified the altar and poured out the blood at the base of the altar and consecrated it to make atonement for it.
Leviticus 16:5–10 (ESV) — 5 And he shall take from the congregation of the people of Israel two male goats for a sin offering, and one ram for a burnt offering. 6 “Aaron shall offer the bull as a sin offering for himself and shall make atonement for himself and for his house. 7 Then he shall take the two goats and set them before the Lord at the entrance of the tent of meeting. 8 And Aaron shall cast lots over the two goats, one lot for the Lord and the other lot for Azazel. 9 And Aaron shall present the goat on which the lot fell for the Lord and use it as a sin offering, 10 but the goat on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the wilderness to Azazel.
Leviticus 16:15–22 (ESV) — 15 “Then he shall kill the goat of the sin offering that is for the people and bring its blood inside the veil and do with its blood as he did with the blood of the bull, sprinkling it over the mercy seat and in front of the mercy seat. 16 Thus he shall make atonement for the Holy Place, because of the uncleannesses of the people of Israel and because of their transgressions, all their sins. And so he shall do for the tent of meeting, which dwells with them in the midst of their uncleannesses. 17 No one may be in the tent of meeting from the time he enters to make atonement in the Holy Place until he comes out and has made atonement for himself and for his house and for all the assembly of Israel. 18 Then he shall go out to the altar that is before the Lord and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around. 19 And he shall sprinkle some of the blood on it with his finger seven times, and cleanse it and consecrate it from the uncleannesses of the people of Israel. 20 “And when he has made an end of atoning for the Holy Place and the tent of meeting and the altar, he shall present the live goat. 21 And Aaron shall lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins. And he shall put them on the head of the goat and send it away into the wilderness by the hand of a man who is in readiness. 22 The goat shall bear all their iniquities on itself to a remote area, and he shall let the goat go free in the wilderness.
Leviticus 16:29–30 (ESV) — 29 “And it shall be a statute to you forever that in the seventh month, on the tenth day of the month, you shall afflict yourselves and shall do no work, either the native or the stranger who sojourns among you. 30 For on this day shall atonement be made for you to cleanse you. You shall be clean before the Lord from all your sins.
Consecration by anointing
Le 8:10–12
Leviticus 8:10–12 (ESV) — 10 Then Moses took the anointing oil and anointed the tabernacle and all that was in it, and consecrated them. 11 And he sprinkled some of it on the altar seven times, and anointed the altar and all its utensils and the basin and its stand, to consecrate them. 12 And he poured some of the anointing oil on Aaron’s head and anointed him to consecrate him.
See also Ex 29:21; Ex 40:9
Exodus 29:21 (ESV) — 21 Then you shall take part of the blood that is on the altar, and of the anointing oil, and sprinkle it on Aaron and his garments, and on his sons and his sons’ garments with him. He and his garments shall be holy, and his sons and his sons’ garments with him.
Exodus 40:9 (ESV) — 9 “Then you shall take the anointing oil and anoint the tabernacle and all that is in it, and consecrate it and all its furniture, so that it may become holy.
Holiness through Jesus Christ
Through the sacrifice of Jesus Christ
Heb 10:10
Hebrews 10:10 (ESV) — 10 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.
See also Eph 5:25–27; Col 1:22; Heb 1:3; Heb 9:13–14; Heb 9:23–28; Heb 10:14; Heb 10:19–22; Heb 13:12; 1 Jn 1:7; 1 Jn 2:2; 1 Jn 4:10
Ephesians 5:25–27 (ESV) — 25 Husbands, love your wives, as Christ loved the church and gave himself up for her, 26 that he might sanctify her, having cleansed her by the washing of water with the word, 27 so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.
Colossians 1:22 (ESV) — 22 he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him,
Hebrews 1:3 (ESV) — 3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,
Hebrews 9:13–14 (ESV) — 13 For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.
Hebrews 9:23–28 (ESV) — 23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. 24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.
Hebrews 10:14 (ESV) — 14 For by a single offering he has perfected for all time those who are being sanctified.
Hebrews 10:19–22 (ESV) — 19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.
Hebrews 13:12 (ESV) — 12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood.
1 John 1:7 (ESV) — 7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.
1 John 2:2 (ESV) — 2 He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.
1 John 4:10 (ESV) — 10 In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.
Through relationship with Jesus Christ
1 Co 1:2
1 Corinthians 1:2 (ESV) — 2 To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours:
See also 1 Co 1:30
1 Corinthians 1:30 (ESV) — 30 And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption,
Holiness through the sanctifying work of the Holy Spirit
2 Th 2:13
2 Thessalonians 2:13 (ESV) — 13 But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.
See also Jn 3:5–8; Ro 15:16; 1 Co 6:11; 1 Th 4:7–8; Tt 3:5; 1 Pe 1:2
John 3:5–8 (ESV) — 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born again.’ 8 The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”
Romans 15:16 (ESV) — 16 to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit.
1 Corinthians 6:11 (ESV) — 11 And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.
1 Thessalonians 4:7–8 (ESV) — 7 For God has not called us for impurity, but in holiness. 8 Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.
Titus 3:5 (ESV) — 5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,
1 Peter 1:2 (ESV) — 2 according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you.
The human response to holiness
Repentance
1 Jn 1:9
1 John 1:9 (ESV) — 9 If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.
See also Ezr 9:1–7; Ezr 10:1–4; Ps 51:1–10; Ac 2:38; Ro 6:11–13; Jas 4:8
Ezra 9:1–7 (ESV) — 1 After these things had been done, the officials approached me and said, “The people of Israel and the priests and the Levites have not separated themselves from the peoples of the lands with their abominations, from the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 2 For they have taken some of their daughters to be wives for themselves and for their sons, so that the holy race has mixed itself with the peoples of the lands. And in this faithlessness the hand of the officials and chief men has been foremost.” 3 As soon as I heard this, I tore my garment and my cloak and pulled hair from my head and beard and sat appalled. 4 Then all who trembled at the words of the God of Israel, because of the faithlessness of the returned exiles, gathered around me while I sat appalled until the evening sacrifice. 5 And at the evening sacrifice I rose from my fasting, with my garment and my cloak torn, and fell upon my knees and spread out my hands to the Lord my God, 6 saying: “O my God, I am ashamed and blush to lift my face to you, my God, for our iniquities have risen higher than our heads, and our guilt has mounted up to the heavens. 7 From the days of our fathers to this day we have been in great guilt. And for our iniquities we, our kings, and our priests have been given into the hand of the kings of the lands, to the sword, to captivity, to plundering, and to utter shame, as it is today.
Ezra 10:1–4 (ESV) — 1 While Ezra prayed and made confession, weeping and casting himself down before the house of God, a very great assembly of men, women, and children, gathered to him out of Israel, for the people wept bitterly. 2 And Shecaniah the son of Jehiel, of the sons of Elam, addressed Ezra: “We have broken faith with our God and have married foreign women from the peoples of the land, but even now there is hope for Israel in spite of this. 3 Therefore let us make a covenant with our God to put away all these wives and their children, according to the counsel of my lord and of those who tremble at the commandment of our God, and let it be done according to the Law. 4 Arise, for it is your task, and we are with you; be strong and do it.”
Psalm 51:1–10 (ESV) — 1 Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. 2 Wash me thoroughly from my iniquity, and cleanse me from my sin! 3 For I know my transgressions, and my sin is ever before me. 4 Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment. 5 Behold, I was brought forth in iniquity, and in sin did my mother conceive me. 6 Behold, you delight in truth in the inward being, and you teach me wisdom in the secret heart. 7 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. 8 Let me hear joy and gladness; let the bones that you have broken rejoice. 9 Hide your face from my sins, and blot out all my iniquities. 10 Create in me a clean heart, O God, and renew a right spirit within me.
Acts 2:38 (ESV) — 38 And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.
Romans 6:11–13 (ESV) — 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus. 12 Let not sin therefore reign in your mortal body, to make you obey its passions. 13 Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness.
James 4:8 (ESV) — 8 Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.
Faith
Ga 5:5
Galatians 5:5 (ESV) — 5 For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.
See also Ro 1:17–18; 2 Th 2:13
Romans 1:17–18 (ESV) — 17 For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.
2 Thessalonians 2:13 (ESV) — 13 But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.
Obedience
1 Pe 1:22
1 Peter 1:22 (ESV) — 22 Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart,
See also Ps 119:9; Jn 17:17; Ro 6:16–19
Psalm 119:9 (ESV) — 9 How can a young man keep his way pure? By guarding it according to your word.
John 17:17 (ESV) — 17 Sanctify them in the truth; your word is truth.
Romans 6:16–19 (ESV) — 16 Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness. 19 I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.
Citations
___________________________ 1. R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2219. 2. Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2404. 3. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2383. 4. John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Heb 12:14. 5. Zane C. Hodges, “Hebrews,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 810. 6. Karen H. Jobes, Letters to the Church: A Survey of Hebrews and the General Epistles (Grand Rapids, MI: Zondervan, 2011), 126–127.
In preparation for a time of in-depth study on sanctification, I intend to complete a series of posts about various readings and the gathering of research materials concerning the subject. The posts on biblical holiness will not be sequential as I have coursework about Pauline doctrines and theology running concurrent to this effort. The effort involves the Pursuit of Holiness by Bridges, Holiness by Ryle, the Philokalia, the Mortification of Sin by Owen (puritan), and the Doctrine of Repentance by Watson (puritan), including various other materials to a lesser extent. The purpose is to answer multiple questions about the who, what, where, when, how, and why of personal and collective holiness. Especially to involve historical figures within scripture, saints of tradition, and anyone who seeks after God and what He would have of His people. This effort shall have nothing to do with the subjective experiences of individuals or an appeal to personal rationale centered on social interests.
To begin, an inquiry about the biblical holiness of God is necessary. While humanity can only attain a limited understanding of God’s holiness, we can recognize what He has revealed about Himself through His Word and the work of the Holy Spirit through scripture. The following thematic outline sets up a context and an anchor by which to get started.
Synopsis
The moral excellence of God that unifies his attributes and is expressed through his actions, setting Him apart from all others. Believers are called to be holy as God is holy.
God’s nature is holy
He is perfect
Dt 32:4; Is 6:3; Re 4:8
Deuteronomy 32:4 (ESV) — 4 “The Rock, his work is perfect, for all his ways are justice. A God of faithfulness and without iniquity, just and upright is he.
Isaiah 6:3 (ESV) — 3 And one called to another and said: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!”
Revelation 4:8 (ESV) — 8 And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!”
See also 2 Sa 22:31; Job 6:10; Ps 18:30; Ps 22:3; Ps 71:22; Ps 78:41; Is 41:14; Is 43:15; Hab 1:13; Jn 17:11; Re 6:10
2 Samuel 22:31 (ESV) — 31 This God—his way is perfect; the word of the Lord proves true; he is a shield for all those who take refuge in him.
Job 6:10 (ESV) — 10 This would be my comfort; I would even exult in pain unsparing, for I have not denied the words of the Holy One.
Psalm 18:30 (ESV) — 30 This God—his way is perfect; the word of the Lord proves true; he is a shield for all those who take refuge in him.
Psalm 22:3 (ESV) — 3 Yet you are holy, enthroned on the praises of Israel.
Psalm 71:22 (ESV) — 22 I will also praise you with the harp for your faithfulness, O my God; I will sing praises to you with the lyre, O Holy One of Israel.
Psalm 78:41 (ESV) — 41 They tested God again and again and provoked the Holy One of Israel.
Isaiah 41:14 (ESV) — 14 Fear not, you worm Jacob, you men of Israel! I am the one who helps you, declares the Lord; your Redeemer is the Holy One of Israel.
Isaiah 43:15 (ESV) — 15 I am the Lord, your Holy One, the Creator of Israel, your King.”
Habakkuk 1:13 (ESV) — 13 You who are of purer eyes than to see evil and cannot look at wrong, why do you idly look at traitors and remain silent when the wicked swallows up the man more righteous than he?
John 17:11 (ESV) — 11 And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one.
Revelation 6:10 (ESV) — 10 They cried out with a loud voice, “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?”
He is uniquely holy
1 Sa 2:2
1 Samuel 2:2 (ESV) — 2 “There is none holy like the Lord: for there is none besides you; there is no rock like our God.
See also Ex 15:11; Ps 77:13; Is 40:25; Re 15:4
Exodus 15:11 (ESV) — 11 “Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?
Psalm 77:13 (ESV) — 13 Your way, O God, is holy. What god is great like our God?
Isaiah 40:25 (ESV) — 25 To whom then will you compare me, that I should be like him? says the Holy One.
Revelation 15:4 (ESV) — 4 Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed.”
God’s name is holy
Eze 36:21–23
Ezekiel 36:21–23 (ESV) — 21 But I had concern for my holy name, which the house of Israel had profaned among the nations to which they came. 22 “Therefore say to the house of Israel, Thus says the Lord God: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations to which you came. 23 And I will vindicate the holiness of my great name, which has been profaned among the nations, and which you have profaned among them. And the nations will know that I am the Lord, declares the Lord God, when through you I vindicate my holiness before their eyes.
See also Le 22:32; 1 Ch 16:35; 1 Ch 29:16; Ps 33:21; Ps 97:12; Is 57:15; Eze 39:25; Lk 1:49
Leviticus 22:32 (ESV) — 32 And you shall not profane my holy name, that I may be sanctified among the people of Israel. I am the Lord who sanctifies you,
1 Chronicles 16:35 (ESV) — 35 Say also: “Save us, O God of our salvation, and gather and deliver us from among the nations, that we may give thanks to your holy name and glory in your praise.
1 Chronicles 29:16 (ESV) — 16 O Lord our God, all this abundance that we have provided for building you a house for your holy name comes from your hand and is all your own.
Psalm 33:21 (ESV) — 21 For our heart is glad in him, because we trust in his holy name.
Psalm 97:12 (ESV) — 12 Rejoice in the Lord, O you righteous, and give thanks to his holy name!
Isaiah 57:15 (ESV) — 15 For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite.
Ezekiel 39:25 (ESV) — 25 “Therefore thus says the Lord God: Now I will restore the fortunes of Jacob and have mercy on the whole house of Israel, and I will be jealous for my holy name.
Luke 1:49 (ESV) — 49 for he who is mighty has done great things for me, and holy is his name.
God’s dwelling-place is holy
Is 57:15 David’s palace was regarded as holy because of the presence of the ark
Isaiah 57:15 (ESV) — 15 For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite.
See also 2 Ch 8:11; 2 Ch 30:27; Ps 2:6; Ps 3:4; Ps 5:7; Ps 11:4; Ps 15:1; Ps 20:6; Ps 47:8; Ps 48:1; Ps 65:4; Is 63:15; Joe 3:17; Ob 16–17; Jon 2:4; Mic 1:2; Hab 2:20; Zec 2:13; Ac 21:28 The Jews accused Paul of defiling the temple area by bringing in Gentiles; Eph 2:21–22 the church as the dwelling in which God lives by his Spirit; Heb 10:19–22; Re 22:19
2 Chronicles 8:11 (ESV) — 11 Solomon brought Pharaoh’s daughter up from the city of David to the house that he had built for her, for he said, “My wife shall not live in the house of David king of Israel, for the places to which the ark of the Lord has come are holy.”
2 Chronicles 30:27 (ESV) — 27 Then the priests and the Levites arose and blessed the people, and their voice was heard, and their prayer came to his holy habitation in heaven.
Psalm 2:6 (ESV) — 6 “As for me, I have set my King on Zion, my holy hill.”
Psalm 3:4 (ESV) — 4 I cried aloud to the Lord, and he answered me from his holy hill. Selah
Psalm 5:7 (ESV) — 7 But I, through the abundance of your steadfast love, will enter your house. I will bow down toward your holy temple in the fear of you.
Psalm 11:4 (ESV) — 4 The Lord is in his holy temple; the Lord’s throne is in heaven; his eyes see, his eyelids test the children of man.
Psalm 15:1 (ESV) — 1 O Lord, who shall sojourn in your tent? Who shall dwell on your holy hill?
Psalm 20:6 (ESV) — 6 Now I know that the Lord saves his anointed; he will answer him from his holy heaven with the saving might of his right hand.
Psalm 47:8 (ESV) — 8 God reigns over the nations; God sits on his holy throne.
Psalm 48:1 (ESV) — 1 Great is the Lord and greatly to be praised in the city of our God! His holy mountain,
Psalm 65:4 (ESV) — 4 Blessed is the one you choose and bring near, to dwell in your courts! We shall be satisfied with the goodness of your house, the holiness of your temple!
Isaiah 63:15 (ESV) — 15 Look down from heaven and see, from your holy and beautiful habitation. Where are your zeal and your might? The stirring of your inner parts and your compassion are held back from me.
Joel 3:17 (ESV) — 17 “So you shall know that I am the Lord your God, who dwells in Zion, my holy mountain. And Jerusalem shall be holy, and strangers shall never again pass through it.
Obadiah 16–17 (ESV) — 16 For as you have drunk on my holy mountain, so all the nations shall drink continually; they shall drink and swallow, and shall be as though they had never been. 17 But in Mount Zion there shall be those who escape, and it shall be holy, and the house of Jacob shall possess their own possessions.
Jonah 2:4 (ESV) — 4 Then I said, ‘I am driven away from your sight; yet I shall again look upon your holy temple.’
Micah 1:2 (ESV) — 2 Hear, you peoples, all of you; pay attention, O earth, and all that is in it, and let the Lord God be a witness against you, the Lord from his holy temple.
Habakkuk 2:20 (ESV) — 20 But the Lord is in his holy temple; let all the earth keep silence before him.”
Zechariah 2:13 (ESV) — 13 Be silent, all flesh, before the Lord, for he has roused himself from his holy dwelling.
Acts 21:28 (ESV) — 28 crying out, “Men of Israel, help! This is the man who is teaching everyone everywhere against the people and the law and this place. Moreover, he even brought Greeks into the temple and has defiled this holy place.”
Ephesians 2:21–22 (ESV) — 21 in whom the whole structure, being joined together, grows into a holy temple in the Lord. 22 In him you also are being built together into a dwelling place for God by the Spirit.
Hebrews 10:19–22 (ESV) — 19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.
Revelation 22:19 (ESV) — 19 and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book.
God’s holiness is revealed in his righteous activity
Is 5:16
Isaiah 5:16 (ESV) — 16 But the Lord of hosts is exalted in justice, and the Holy God shows himself holy in righteousness.
See also Jdg 5:11; 1 Sa 12:7; Ps 77:13; Ps 145:17; Da 9:14; Da 9:16; Zep 3:5
Judges 5:11 (ESV) — 11 To the sound of musicians at the watering places, there they repeat the righteous triumphs of the Lord, the righteous triumphs of his villagers in Israel. “Then down to the gates marched the people of the Lord.
1 Samuel 12:7 (ESV) — 7 Now therefore stand still that I may plead with you before the Lord concerning all the righteous deeds of the Lord that he performed for you and for your fathers.
Psalm 77:13 (ESV) — 13 Your way, O God, is holy. What god is great like our God?
Psalm 145:17 (ESV) — 17 The Lord is righteous in all his ways and kind in all his works.
Daniel 9:14 (ESV) — 14 Therefore the Lord has kept ready the calamity and has brought it upon us, for the Lord our God is righteous in all the works that he has done, and we have not obeyed his voice.
Daniel 9:16 (ESV) — 16 “O Lord, according to all your righteous acts, let your anger and your wrath turn away from your city Jerusalem, your holy hill, because for our sins, and for the iniquities of our fathers, Jerusalem and your people have become a byword among all who are around us.
Zephaniah 3:5 (ESV) — 5 The Lord within her is righteous; he does no injustice; every morning he shows forth his justice; each dawn he does not fail; but the unjust knows no shame.
God’s holiness affects worship
It is celebrated in worship
Ps 99:5
Psalm 99:5 (ESV) — 5 Exalt the Lord our God; worship at his footstool! Holy is he!
See also 1 Ch 16:29; Ps 29:2; Ps 99:5; Ps 103:1; Ps 105:3; Ps 145:21; Is 6:3
1 Chronicles 16:29 (ESV) — 29 Ascribe to the Lord the glory due his name; bring an offering and come before him! Worship the Lord in the splendor of holiness;
Psalm 29:2 (ESV) — 2 Ascribe to the Lord the glory due his name; worship the Lord in the splendor of holiness.
Psalm 99:5 (ESV) — 5 Exalt the Lord our God; worship at his footstool! Holy is he!
Psalm 103:1 (ESV) — 1 Bless the Lord, O my soul, and all that is within me, bless his holy name!
Psalm 105:3 (ESV) — 3 Glory in his holy name; let the hearts of those who seek the Lord rejoice!
Psalm 145:21 (ESV) — 21 My mouth will speak the praise of the Lord, and let all flesh bless his holy name forever and ever.
Isaiah 6:3 (ESV) — 3 And one called to another and said: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!”
Coming before a holy God requires preparation
Ex 3:5
Exodus 3:5 (ESV) — 5 Then he said, “Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground.”
See also Ex 29:37; Ps 24:3–4; 1 Co 11:28; Heb 10:1–2; Heb 10:22
Exodus 29:37 (ESV) — 37 Seven days you shall make atonement for the altar and consecrate it, and the altar shall be most holy. Whatever touches the altar shall become holy.
Psalm 24:3–4 (ESV) — 3 Who shall ascend the hill of the Lord? And who shall stand in his holy place? 4 He who has clean hands and a pure heart, who does not lift up his soul to what is false and does not swear deceitfully.
1 Corinthians 11:28 (ESV) — 28 Let a person examine himself, then, and so eat of the bread and drink of the cup.
Hebrews 10:1–2 (ESV) — 1 For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. 2 Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins?
Hebrews 10:22 (ESV) — 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.
Special requirements and tasks are given to worship leaders
Le 21:7–8 the priests; Le 21:10–15 the high priest
Leviticus 21:7–8 (ESV) — 7 They shall not marry a prostitute or a woman who has been defiled, neither shall they marry a woman divorced from her husband, for the priest is holy to his God. 8 You shall sanctify him, for he offers the bread of your God. He shall be holy to you, for I, the Lord, who sanctify you, am holy.
Leviticus 21:10–15 (ESV) — 10 “The priest who is chief among his brothers, on whose head the anointing oil is poured and who has been consecrated to wear the garments, shall not let the hair of his head hang loose nor tear his clothes. 11 He shall not go in to any dead bodies nor make himself unclean, even for his father or for his mother. 12 He shall not go out of the sanctuary, lest he profane the sanctuary of his God, for the consecration of the anointing oil of his God is on him: I am the Lord. 13 And he shall take a wife in her virginity. 14 A widow, or a divorced woman, or a woman who has been defiled, or a prostitute, these he shall not marry. But he shall take as his wife a virgin of his own people, 15 that he may not profane his offspring among his people, for I am the Lord who sanctifies him.”
Aaron and his family:
Ex 28:1–43; Le 21:16–23
Exodus 28:1–43 (ESV) — 1 “Then bring near to you Aaron your brother, and his sons with him, from among the people of Israel, to serve me as priests—Aaron and Aaron’s sons, Nadab and Abihu, Eleazar and Ithamar. 2 And you shall make holy garments for Aaron your brother, for glory and for beauty. 3 You shall speak to all the skillful, whom I have filled with a spirit of skill, that they make Aaron’s garments to consecrate him for my priesthood. 4 These are the garments that they shall make: a breastpiece, an ephod, a robe, a coat of checker work, a turban, and a sash. They shall make holy garments for Aaron your brother and his sons to serve me as priests. 5 They shall receive gold, blue and purple and scarlet yarns, and fine twined linen. 6 “And they shall make the ephod of gold, of blue and purple and scarlet yarns, and of fine twined linen, skillfully worked. 7 It shall have two shoulder pieces attached to its two edges, so that it may be joined together. 8 And the skillfully woven band on it shall be made like it and be of one piece with it, of gold, blue and purple and scarlet yarns, and fine twined linen. 9 You shall take two onyx stones, and engrave on them the names of the sons of Israel, 10 six of their names on the one stone, and the names of the remaining six on the other stone, in the order of their birth. 11 As a jeweler engraves signets, so shall you engrave the two stones with the names of the sons of Israel. You shall enclose them in settings of gold filigree. 12 And you shall set the two stones on the shoulder pieces of the ephod, as stones of remembrance for the sons of Israel. And Aaron shall bear their names before the Lord on his two shoulders for remembrance. 13 You shall make settings of gold filigree, 14 and two chains of pure gold, twisted like cords; and you shall attach the corded chains to the settings. 15 “You shall make a breastpiece of judgment, in skilled work. In the style of the ephod you shall make it—of gold, blue and purple and scarlet yarns, and fine twined linen shall you make it. 16 It shall be square and doubled, a span its length and a span its breadth. 17 You shall set in it four rows of stones. A row of sardius, topaz, and carbuncle shall be the first row; 18 and the second row an emerald, a sapphire, and a diamond; 19 and the third row a jacinth, an agate, and an amethyst; 20 and the fourth row a beryl, an onyx, and a jasper. They shall be set in gold filigree. 21 There shall be twelve stones with their names according to the names of the sons of Israel. They shall be like signets, each engraved with its name, for the twelve tribes. 22 You shall make for the breastpiece twisted chains like cords, of pure gold. 23 And you shall make for the breastpiece two rings of gold, and put the two rings on the two edges of the breastpiece. 24 And you shall put the two cords of gold in the two rings at the edges of the breastpiece. 25 The two ends of the two cords you shall attach to the two settings of filigree, and so attach it in front to the shoulder pieces of the ephod. 26 You shall make two rings of gold, and put them at the two ends of the breastpiece, on its inside edge next to the ephod. 27 And you shall make two rings of gold, and attach them in front to the lower part of the two shoulder pieces of the ephod, at its seam above the skillfully woven band of the ephod. 28 And they shall bind the breastpiece by its rings to the rings of the ephod with a lace of blue, so that it may lie on the skillfully woven band of the ephod, so that the breastpiece shall not come loose from the ephod. 29 So Aaron shall bear the names of the sons of Israel in the breastpiece of judgment on his heart, when he goes into the Holy Place, to bring them to regular remembrance before the Lord. 30 And in the breastpiece of judgment you shall put the Urim and the Thummim, and they shall be on Aaron’s heart, when he goes in before the Lord. Thus Aaron shall bear the judgment of the people of Israel on his heart before the Lord regularly. 31 “You shall make the robe of the ephod all of blue. 32 It shall have an opening for the head in the middle of it, with a woven binding around the opening, like the opening in a garment, so that it may not tear. 33 On its hem you shall make pomegranates of blue and purple and scarlet yarns, around its hem, with bells of gold between them, 34 a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe. 35 And it shall be on Aaron when he ministers, and its sound shall be heard when he goes into the Holy Place before the Lord, and when he comes out, so that he does not die. 36 “You shall make a plate of pure gold and engrave on it, like the engraving of a signet, ‘Holy to the Lord.’ 37 And you shall fasten it on the turban by a cord of blue. It shall be on the front of the turban. 38 It shall be on Aaron’s forehead, and Aaron shall bear any guilt from the holy things that the people of Israel consecrate as their holy gifts. It shall regularly be on his forehead, that they may be accepted before the Lord. 39 “You shall weave the coat in checker work of fine linen, and you shall make a turban of fine linen, and you shall make a sash embroidered with needlework. 40 “For Aaron’s sons you shall make coats and sashes and caps. You shall make them for glory and beauty. 41 And you shall put them on Aaron your brother, and on his sons with him, and shall anoint them and ordain them and consecrate them, that they may serve me as priests. 42 You shall make for them linen undergarments to cover their naked flesh. They shall reach from the hips to the thighs; 43 and they shall be on Aaron and on his sons when they go into the tent of meeting or when they come near the altar to minister in the Holy Place, lest they bear guilt and die. This shall be a statute forever for him and for his offspring after him.
Leviticus 21:16–23 (ESV) — 16 And the Lord spoke to Moses, saying, 17 “Speak to Aaron, saying, None of your offspring throughout their generations who has a blemish may approach to offer the bread of his God. 18 For no one who has a blemish shall draw near, a man blind or lame, or one who has a mutilated face or a limb too long, 19 or a man who has an injured foot or an injured hand, 20 or a hunchback or a dwarf or a man with a defect in his sight or an itching disease or scabs or crushed testicles. 21 No man of the offspring of Aaron the priest who has a blemish shall come near to offer the Lord’s food offerings; since he has a blemish, he shall not come near to offer the bread of his God. 22 He may eat the bread of his God, both of the most holy and of the holy things, 23 but he shall not go through the veil or approach the altar, because he has a blemish, that he may not profane my sanctuaries, for I am the Lord who sanctifies them.”
2 Ch 29:5 the Levites
2 Chronicles 29:5 (ESV) — 5 and said to them, “Hear me, Levites! Now consecrate yourselves, and consecrate the house of the Lord, the God of your fathers, and carry out the filth from the Holy Place.
God’s holiness is to be seen in his people
God’s people are to be holy because he is holy
Le 19:2; 2 Ti 1:9
Leviticus 19:2 (ESV) — 2 “Speak to all the congregation of the people of Israel and say to them, You shall be holy, for I the Lord your God am holy.
2 Timothy 1:9 (ESV) — 9 who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began,
See also Ex 19:6; Ex 22:31; Le 11:44; Mt 5:48; Ro 12:1; 1 Co 1:2; 2 Co 11:2 the church is to be pure as the bride of Jesus Christ; Eph 1:4; Eph 5:3; Php 4:8; Col 1:22; Col 3:12; 1 Th 3:13; 1 Th 4:3–7; Tt 1:8 a qualification for an elder; Heb 2:11; Heb 3:1; Heb 12:10; 1 Pe 1:15–16
Exodus 19:6 (ESV) — 6 and you shall be to me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the people of Israel.”
Exodus 22:31 (ESV) — 31 “You shall be consecrated to me. Therefore you shall not eat any flesh that is torn by beasts in the field; you shall throw it to the dogs.
Leviticus 11:44 (ESV) — 44 For I am the Lord your God. Consecrate yourselves therefore, and be holy, for I am holy. You shall not defile yourselves with any swarming thing that crawls on the ground.
Matthew 5:48 (ESV) — 48 You therefore must be perfect, as your heavenly Father is perfect.
Romans 12:1 (ESV) — 1 I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
1 Corinthians 1:2 (ESV) — 2 To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours:
2 Corinthians 11:2 (ESV) — 2 For I feel a divine jealousy for you, since I betrothed you to one husband, to present you as a pure virgin to Christ.
Ephesians 1:4 (ESV) — 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love
Ephesians 5:3 (ESV) — 3 But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints.
Philippians 4:8 (ESV) — 8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things.
Colossians 1:22 (ESV) — 22 he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him,
Colossians 3:12 (ESV) — 12 Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,
1 Thessalonians 3:13 (ESV) — 13 so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.
1 Thessalonians 4:3–7 (ESV) — 3 For this is the will of God, your sanctification: that you abstain from sexual immorality; 4 that each one of you know how to control his own body in holiness and honor, 5 not in the passion of lust like the Gentiles who do not know God; 6 that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. 7 For God has not called us for impurity, but in holiness.
Titus 1:8 (ESV) — 8 but hospitable, a lover of good, self-controlled, upright, holy, and disciplined.
Hebrews 2:11 (ESV) — 11 For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers,
Hebrews 3:1 (ESV) — 1 Therefore, holy brothers, you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession,
Hebrews 12:10 (ESV) — 10 For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness.
1 Peter 1:15–16 (ESV) — 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.”
Becoming holy involves striving after God
2 Pe 3:14
2 Peter 3:14 (ESV) — 14 Therefore, beloved, since you are waiting for these, be diligent to be found by him without spot or blemish, and at peace.
See also 2 Co 7:1; 2 Co 13:11; Eph 4:22–24; 1 Ti 5:22; Heb 12:14; Jas 1:20–21; 2 Pe 3:11–12
2 Corinthians 7:1 (ESV) — 1 Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God.
2 Corinthians 13:11 (ESV) — 11 Finally, brothers, rejoice. Aim for restoration, comfort one another, agree with one another, live in peace; and the God of love and peace will be with you.
Ephesians 4:22–24 (ESV) — 22 to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, 23 and to be renewed in the spirit of your minds, 24 and to put on the new self, created after the likeness of God in true righteousness and holiness.
1 Timothy 5:22 (ESV) — 22 Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure.
Hebrews 12:14 (ESV) — 14 Strive for peace with everyone, and for the holiness without which no one will see the Lord.
James 1:20–21 (ESV) — 20 for the anger of man does not produce the righteousness of God. 21 Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.
2 Peter 3:11–12 (ESV) — 11 Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, 12 waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn!
The holiness of believers originates from God
Ex 31:13
Exodus 31:13 (ESV) — 13 “You are to speak to the people of Israel and say, ‘Above all you shall keep my Sabbaths, for this is a sign between me and you throughout your generations, that you may know that I, the Lord, sanctify you.
See also Le 22:9; Dt 28:9; Ps 4:3; 1 Jn 3:1–3
Leviticus 22:9 (ESV) — 9 They shall therefore keep my charge, lest they bear sin for it and die thereby when they profane it: I am the Lord who sanctifies them.
Deuteronomy 28:9 (ESV) — 9 The Lord will establish you as a people holy to himself, as he has sworn to you, if you keep the commandments of the Lord your God and walk in his ways.
Psalm 4:3 (ESV) — 3 But know that the Lord has set apart the godly for himself; the Lord hears when I call to him.
1 John 3:1–3 (ESV) — 1 See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. 2 Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. 3 And everyone who thus hopes in him purifies himself as he is pure.
Jesus Christ purifies Christian believers
1 Jn 1:7
1 John 1:7 (ESV) — 7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.
See also Heb 7:26–28; Heb 9:26–28; Heb 10:10; Heb 10:14; 1 Jn 3:4–6
Hebrews 7:26–28 (ESV) — 26 For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. 27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. 28 For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.
Hebrews 9:26–28 (ESV) — 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.
Hebrews 10:10 (ESV) — 10 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.
Hebrews 10:14 (ESV) — 14 For by a single offering he has perfected for all time those who are being sanctified.
1 John 3:4–6 (ESV) — 4 Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness. 5 You know that he appeared in order to take away sins, and in him there is no sin. 6 No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him.
God’s holiness makes sin objectionable to him
Hab 1:13
Habakkuk 1:13 (ESV) — 13 You who are of purer eyes than to see evil and cannot look at wrong, why do you idly look at traitors and remain silent when the wicked swallows up the man more righteous than he?
See also Jos 24:19–20; Je 50:29
Joshua 24:19–20 (ESV) — 19 But Joshua said to the people, “You are not able to serve the Lord, for he is a holy God. He is a jealous God; he will not forgive your transgressions or your sins. 20 If you forsake the Lord and serve foreign gods, then he will turn and do you harm and consume you, after having done you good.”
Jeremiah 50:29 (ESV) — 29 “Summon archers against Babylon, all those who bend the bow. Encamp around her; let no one escape. Repay her according to her deeds; do to her according to all that she has done. For she has proudly defied the Lord, the Holy One of Israel.
God’s holiness necessitates dependence upon him for forgiveness
Ps 51:1–17
Psalm 51:1–17 (ESV) — 1 Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. 2 Wash me thoroughly from my iniquity, and cleanse me from my sin! 3 For I know my transgressions, and my sin is ever before me. 4 Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment. 5 Behold, I was brought forth in iniquity, and in sin did my mother conceive me. 6 Behold, you delight in truth in the inward being, and you teach me wisdom in the secret heart. 7 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. 8 Let me hear joy and gladness; let the bones that you have broken rejoice. 9 Hide your face from my sins, and blot out all my iniquities. 10 Create in me a clean heart, O God, and renew a right spirit within me. 11 Cast me not away from your presence, and take not your Holy Spirit from me. 12 Restore to me the joy of your salvation, and uphold me with a willing spirit. 13 Then I will teach transgressors your ways, and sinners will return to you. 14 Deliver me from bloodguiltiness, O God, O God of my salvation, and my tongue will sing aloud of your righteousness. 15 O Lord, open my lips, and my mouth will declare your praise. 16 For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. 17 The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.
See also Da 9:4–19; 1 Jn 1:9
Daniel 9:4–19 (ESV) — 4 I prayed to the Lord my God and made confession, saying, “O Lord, the great and awesome God, who keeps covenant and steadfast love with those who love him and keep his commandments, 5 we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules. 6 We have not listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land. 7 To you, O Lord, belongs righteousness, but to us open shame, as at this day, to the men of Judah, to the inhabitants of Jerusalem, and to all Israel, those who are near and those who are far away, in all the lands to which you have driven them, because of the treachery that they have committed against you. 8 To us, O Lord, belongs open shame, to our kings, to our princes, and to our fathers, because we have sinned against you. 9 To the Lord our God belong mercy and forgiveness, for we have rebelled against him 10 and have not obeyed the voice of the Lord our God by walking in his laws, which he set before us by his servants the prophets. 11 All Israel has transgressed your law and turned aside, refusing to obey your voice. And the curse and oath that are written in the Law of Moses the servant of God have been poured out upon us, because we have sinned against him. 12 He has confirmed his words, which he spoke against us and against our rulers who ruled us, by bringing upon us a great calamity. For under the whole heaven there has not been done anything like what has been done against Jerusalem. 13 As it is written in the Law of Moses, all this calamity has come upon us; yet we have not entreated the favor of the Lord our God, turning from our iniquities and gaining insight by your truth. 14 Therefore the Lord has kept ready the calamity and has brought it upon us, for the Lord our God is righteous in all the works that he has done, and we have not obeyed his voice. 15 And now, O Lord our God, who brought your people out of the land of Egypt with a mighty hand, and have made a name for yourself, as at this day, we have sinned, we have done wickedly. 16 “O Lord, according to all your righteous acts, let your anger and your wrath turn away from your city Jerusalem, your holy hill, because for our sins, and for the iniquities of our fathers, Jerusalem and your people have become a byword among all who are around us. 17 Now therefore, O our God, listen to the prayer of your servant and to his pleas for mercy, and for your own sake, O Lord, make your face to shine upon your sanctuary, which is desolate. 18 O my God, incline your ear and hear. Open your eyes and see our desolations, and the city that is called by your name. For we do not present our pleas before you because of our righteousness, but because of your great mercy. 19 O Lord, hear; O Lord, forgive. O Lord, pay attention and act. Delay not, for your own sake, O my God, because your city and your people are called by your name.”
1 John 1:9 (ESV) — 9 If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.
It was YHWH Himself, who said, “the righteous shall live by faith (Hab 2:4).” While speaking to the prophet Habakkuk, the context of this piercing message was about Judah’s injustices and how God appointed the Chaldeans (Babylon) to bring them to enslavement, disaster, and destruction. The bitter and hasty nation of Chaldea having a reputation of ruthless violence will overpower Jerusalem and Judah because they rejected YHWH. They chose to live their way apart from God, who gave them their land, prosperity, and protection. They were unwilling to reciprocate the love He had so entirely given to them throughout the centuries among their predecessors.
That YHWH would say to the prophet “the righteous shall live by faith” carries with it meaning that extends well beyond ink on paper, or even far above the unmistakable message this phrase conveys. These are six words that freeze in place the hearer and melt the heart of those who would seek YHWH to learn of Him and have some semblance of hope to love Him. Despite their continued failures and the iniquity that places them at a distance from God. Because they know what it is and what it would be to remain in a fully intimate relationship with God to know Him and live out an intense love, that is the best way to live.
The prophet wrote out these words of YHWH’s and placed them before us to convey a meaning that gives us hope in the face of perpetual failure. That those who are moral or righteous in action or conduct are they who live by trust in YHWH their God. In fact, they live in such a way that their faith is the cause of justification. Present throughout their lifestyle of faith are they who are becoming sanctified. It is by faith that justification and sanctification through perseverance before YHWH we are at our fullest way to God and His interests. To know Him fully and be one with Him because of who He is.
The Apostle Paul wrote about these words that YHWH spoke to the prophet Habakkuk (Rom 1:17). He cites Habakkuk 2:4 to inform his readers that the righteous shall live by faith. Said another way, the one who by faith is righteous shall live. As the object of a person’s faith, or trust, is in YHWH while that person is made righteous. For example, of this truth from the inspired words of YHWH (2 Tim 3:16), we look back to what He said to Moses about Abram. That as Abram believed the LORD, YHWH counted him as righteous. Yes, his belief in YHWH was reckoned to him as righteousness. This is what we continue to read about from Romans 4:1-8. Paul zeroes in on the principle of justification through faith where the sin of the ungodly is not counted against him or her.
As it is by grace we are saved through faith (Eph 2:8-9), we are even more made righteous through Christ as we are made new in Him. It is written, in Christ, we become the righteousness of God (2 Cor 5:21). Just as it is fully revealed and orchestrated for our redemption, it is this good news of the gospel that our being is captivated and made completely His.
Assembled here is a survey of each chapter in Leviticus. A few sentences for each chapter to summarize the core content and meaning of the third book of the Mosaic law. All twenty-seven chapters are put together here to assemble a coherent view of the Book of Leviticus as a whole. These summaries were not written from a historical, poetic, literal, or figurative interpretative view. These summaries are merely of content produced within the valid, authoritative, sufficient, infallible, and inerrant strength of God’s word.
Theme of Leviticus: The Lord has set apart His people to be a holy nation. Yahweh provides a way to Him through sacrifice and a method by which His people walk with Him through their separation or sanctification.
Leviticus 1: Burnt Offering – Instructions to Moses at the tent of meeting about how to conduct animal sacrifices. Specifically, burnt unblemished animal sacrifices at the altar. Bulls, sheep, goats, and birds. Symbolic of Romans 12:1. Shadow of Christ in offering (Eph 5:2, Heb 9:14).
Leviticus 2: Grain or Meal Offering – Burnt offerings of flour, oil, and frankincense. Baked bread unleavened with oil permitted. No honey permitted. Food offerings to the Lord and portion to Aaron and priests. Shadow of Christ in offering (John 12:24). Christ was the Corn or grain of wheat.
Leviticus 3: Peace Offering – Laying of hands onto the head of the goat to transfer sins of the people while the animal is sacrificed. Eating fat or blood is forbidden. Christ is our peace offering (Rom 5:1, Col 1:20).
Leviticus 4: Sin Offering – Laying of hands onto the head of a bull. Unintentional sin of the people of Israel. Shadow of Christ in offering. Christ is our sin offering (2 Cor 5:21, 1 Pet 2:24).
Leviticus 5: Guilt or Trespass Offering – Unintentional sins and sins of omission, careless words spoken, withholding evidence, or depraved indifference, there is an atonement through the sacrifice of a lamb, doves, or pigeons. If by poverty, flour is offered. Sin is forgiven. Shadow of Christ in the offering. Christ is our trespass offering (Col 2:13-14, 2 Cor 5:19).
Leviticus 6: More specifics about the sins addressed by burnt offerings, grain offerings, and sin offerings. The priest’s activity and responsibility in their care and handling of the offerings.
Leviticus 7: More specifics about trespass and peace offerings. Added priestly responsibilities. Forbidden consumption of fat and blood. Portions of sacrificial offerings designated to Aaron and his sons.
Leviticus 8: As per the Lord’s instructions to Moses, he consecrates Aaron and His Sons.
Leviticus 9: The Lord accepts Aaron’s offerings for himself and the people and his priestly ministry begins. The glory of the Lord appeared to the people and fire came from Him to consume the burnt offering.
Leviticus 10: Aaron’s sons, Nadab and Abihu, bring profane fire before the Lord and He consumes them in fire. The Lord makes additional details clear about the conduct of His priests.
Leviticus 11: Foods permitted to eat and distinctions between clean and unclean animals. Transferability of unclean (unholy) status from one being to another (animal to human).
Leviticus 12: The purification after childbirth and differences between an unclean period between males and females. The process of sin offering to make atonement is presented after childbirth.
Leviticus 13: Laws concerning leprosy. Method of identification and isolation of individual who exhibit disease or skin conditions. Laws about how to recover from ailment and cleansing. How to handle garments exposed to leprosy.
Leviticus 14: Laws for cleansing lepers who were healed. Method of identification concerning clean and unclean households.
Leviticus 15: Laws about bodily discharges and how to cleanse from various types among males and females to prevent contamination.
Leviticus 16: The day of atonement involving sin offerings concerning Israel and Aaron. Tabernacle sanctification, the use of the scapegoat (Azazel), and the continued observance of the day of atonement.
Leviticus 17: The placement of sacrificial offerings and their approach within the tabernacle. Further laws against the consumption of blood.
Leviticus 18: Unlawful sexual relations including incest, homosexuality, adultery, and bestiality. Child sacrifice, or harm, to false gods forbidden.
Leviticus 19: Laws concerning personal and social conduct. Do not bear grudges, or hatred for others. Do not fraud or cheat others. Judge righteously and do not curse or deal harshly with the deaf, poor, or disadvantaged. Sexual relations with slave women forbidden. Various additional laws concerning food, personal grooming, tattooing, prostitution of daughters, divination, strangers, and trade with merchants.
Leviticus 20: Punishment for child sacrifice. Punishment for sexual immorality. More penalties concerning forbidden practices, or traditions of another nation. Sanctify yourselves and be holy.
Leviticus 21: Various laws and holiness requirements concerning priests.
Leviticus 22: Purity requirement of priests. Laws concerning the consumption of holy foods dedicated to priests. Food consumption of freewill offerings associated with gratitude.
Leviticus 23: The sabbath requirement reiterated. Persistent ceremonies involving feasts to represent a holy separate to walk with God. Specific about the Passover ceremony, feast of first fruits, feast of weeks, and feast of Trumpets. Holy convocation involving blowing of trumpets. Feast during the day of atonement, and the feast of booths (tabernacles / tents).
Leviticus 24: Role of children to gather or produce oil for the lamps. Preparation of show bread for the tabernacle. Death penalty for blasphemy. An eye for an eye (equal administration of law).
Leviticus 25: The seventh year of sabbath rest for the land. The fiftieth year of jubilee prescribed. Requirements concerning the redemption of property and the poor. Further instruction concerning trade among merchants and sojourners. Demonstrated kindness for poor brothers.
Leviticus 26: Blessings and rewards for obedience. Severe punishments for disobedience. The Lord will remain faithful, He will remember His people and will not completely abandon them.
Leviticus 27: Laws about vows, things devoted to the Lord, and tithes.
On a 3 x 5 index card, I have been writing notes and symbols about the process of spiritual life and death. Also many other 3 x 5 cards with various thoughts and conclusions that come and go. Not to miss anything, but to write while immersed in spirit and reading. As abbreviated mapping, this one goes something like this:
(1) Justification ————-> Event: At spiritual rebirth Kept from Penalty of Sin & Evil
(2) Sanctification ———–> Process: Transformation & renewal of your soul during life Kept from Power of Sin & Evil
(3) Glorification ————-> Event: At physical death Kept from Presence of Sin & Evil
To post this kind of content is my cross to bear at the risk of being confused, wrong, or ridiculed. There’s more to it, but Christ didn’t only die for our sinful rebellion, He also had to live for our righteousness. He is our righteousness. A double imputation. Our sinful rebellion to His death and our redemption. His righteousness is imputed to us. His life of perfect obedience is just as necessary for our eternal life as is His atoning death at the crucifixion. Our sin to Him, His righteousness to us.
Many years ago at night, it was out on an open deck at this Castle Mittersill that I asked God in prayer to serve Him. Whatever I was supposed to do to fulfill a purpose He intends and not of my own wishes. Even while I get in the way at times.
Today, before my work out and cardio, I read through Exodus 28. About how Aaron and his sons were made ready and adorned for the life of service in the holiest of places.
“For Aaron’s sons, you shall make coats and sashes and caps. You shall make them for glory and beauty. And you shall put them on Aaron your brother, and on his sons with him, and shall anoint them and ordain them and consecrate them, that they may serve me as priests. You shall make for them linen undergarments to cover their naked flesh. They shall reach from the hips to the thighs; and they shall be on Aaron and on his sons when they go into the tent of meeting or when they come near the altar to minister in the Holy Place, lest they bear guilt and die. This shall be a statute forever for him and for his offspring after him.“
