God’s wisdom is infinite. Romans 11:33 exclaims, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” His wisdom is so far above all others that He is called, “the only wise God” (1 Tim. 1:17; Jude 25; cf. Rom. 16:27). As humans, we may acquire some of His wisdom in Christ, “In whom are hid all the treasures of wisdom and knowledge” (Col. 2:3).

The Lord gives wisdom to those who heed the words that come from the mouth of God (Prov. 2:6). When Moses was giving God’s commands to Israel, he encouraged them to keep the commandments and do them, “for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people” (Deut. 4:6). One does not need to be a thoroughly trained scholar to receive wisdom from God’s word. Even the “simple” can receive wisdom from the Bible. “The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple” (Psa. 19:7).

God’s wisdom stands in stark contrast to the wisdom of the world. The inspired apostle Paul wrote, “Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory” (1 Cor. 2:6-7). Instead of teaching man’s wisdom, we should teach spiritual wisdom: the words of the Holy Spirit recorded for us in the Bible (1 Cor. 2:13). As Christians, we are commanded: “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him” (Col. 3:16, 17). Notice that the word of Christ is to dwell in us richly in all wisdom. Truly wisdom is submitting to the authority of the Lord Jesus Christ in all that we say and do.

To his fellow Christians at Philippi, Paul wrote, “And this I pray, that your love may abound yet more and more in knowledge and in all judgment; That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ” (Phil. 1:9, 10). The word translated “judgment” here carries the idea of discernment, insight, or the capacity to understand.^[1] This is the same word translated “discern” in Hebrews 5:14 to describe those who —by repeatedly going to God’s word and using what is learned—have matured spiritually to be able to distinguish between what is right and wrong. I echo Paul’s prayer for us today: that we abound in true wisdom by regularly going to the word of God. May we all learn to approve what is excellent, embracing good choices. May we all be sincere and endeavor to a life without blame before God as we look for Christ’s return.

-Mark Day

^[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 29.

Some time ago I wrote a series of articles in which I discussed various resources to aid in studying our Bible’s.  I figured it was time to revisit, just briefly, some suggestions of useful Bible study tools which I utilize in my study of the Bible. I will say at the outset these are not “must haves” but they certainly can be useful aids in our study.

RELIABLE TRANSLATION. This should be apparent. Since the Bible was originally written in Hebrew (OT) and Greek (NT) our reading the Bible typically require the use of a translation. While there are no flawless translations, a reliable, sound translation is a must when studying the Bible. The accuracy of the translation and the method of translation used are especially important. There are many translations on the market today that reflect the bias of the translator(s) and this makes them as a whole not suitable for regular study use. Research Bible translations very carefully before choosing.

CONCORDANCES. Many have heard me mention these in Bible classes I have taught. One of the most useful tools the Bible student can have at their disposal is a concordance. A concordance lists words in the Bible alphabetically and gives passages where each word is used. Some concordances are brief; others are more inclusive. Take note that the concordance one uses needs to be based upon the translation of the Bible you have chosen (see above). Some uses of a concordance include: (1) finding many passages about a subject; (2) finding a particular verse if you know one or two words in it; (3) determining the meaning of a word by studying verses where it is used. Strong’s Exhaustive Concordance (In Strong’s each original-language word is given an entry number in the dictionary of those original language words listed in the back of the concordance. These have become known as the “Strong’s numbers,” Cruden’s Complete Concordance, and Young’s Analytical Concordance are a few.

DICTIONARIES AND LEXICONS. I think most of us at one time or another have been engaged in reading a book or document and come across a word we have no idea what it means. So, we run and grab our trusty Webster’s dictionary or its equivalent and look up the word to find the definition. When studying the Bible this is often not the best way to find the definition of a word. Modern dictionaries give the current meaning of the English word but do not necessarily reflect the meaning of the original Hebrew or Greek word. When seeking to define Bible words, helps would include “expository dictionaries” and lexicons. Vine’s Expository Dictionary, Vincent’s Word Studies, Wuest Word Studies, & Robertson Word Pictures are particularly good. For looking up words in the New Testament – Thayer’s Greek Lexicon, and looking up Old Testament words – Brown, Driver, Briggs Hebrew Lexicon have editions that are coded to Strong’s numbering. No knowledge of the Greek or Hebrew alphabet is needed to use these.

COMMENTARIES. The use of commentaries is a wonderful way to learn more about the Bible. There are sets of commentaries that I would recommend such as: Gospel Advocate (NT only), Coffman (Burton) Commentaries, Dehoff (George) Commentaries, Living Word Commentaries, Truth Commentaries, just to name a few. There are many individual commentaries and studies written by brethren such as: The FourFold Gospel (J.W. McGarvey), Acts (J.W. McGarvey), Romans (R.L. Whiteside), Isaiah, Daniel, & Revelation (Homer Hailey). Remember, to judge what the writer of a commentary says in the same way you would judge what a preacher says from the pulpit, weigh everything said in light of Bible teaching. Beware of commentaries written by members of denominations because at times their denominational bias will come through.

Whether one chooses to utilize Bible study resources I have listed or the many others available is a matter of personal judgment. The important point is that we study our Bible and grow in knowledge of the Word.

-Jerry D. Sturgill

Respect is important. God emphasizes having proper respect for others throughout the Scriptures. The Lord wants His church to have a respectful attitude toward Him and one another. While Timothy was at Ephesus (1 Tim. 1:3), Paul—instructing him on the proper esteem he should have toward various people in the church—wrote, “Do not rebuke an older man, but exhort him as a father, younger men as brothers, older women as mothers, younger women as sisters, with all purity” (1 Tim. 5:1-2).

The Greek word for “older man” is presbuteros rendered “elder” in the KJV and ASV. Paul did use this term on occasion in a technical sense of one in the office/work of an overseer (in Titus 1, compare verse 5 with verse 7). However, the context in 1 Timothy 5:1 shows Paul is using the word in a general sense of an older man as is reflected in the NKJV, NASB, and ESV. As Jackson notes, “It is clear in this case that ‘elder’ means an older man and not a bishop, as evidenced by the descriptive, ‘elder women,’ in the following verse.”[1]

A younger person is to show an older person respect. An older person may look down upon someone simply because of their youth (1 Tim. 4:12). While this is not fair, the inspired instruction to overcoming this contempt for youth is not sharply criticizing older people, but rather setting the right example. Timothy was a younger man. If he was in his teens when he joined Paul on the second missionary journey in AD 49 (Acts 16:1-3), then he would have been around thirty years of age when Paul wrote 1 Timothy in AD 64/65.  Perhaps he was a little older than this, but nonetheless he had to impart spiritual instruction to those who were older than him. Some were old enough to be his father or mother. How was he to approach this?

As Roper notes, “Just growing old does not guarantee that a person has grown spiritually. Sometimes even older people need correction. There is, however, a right way and a wrong way to correct another Christian.”[2] In correcting an older man, Timothy was not to sharply rebuke him in the sense of assaulting him or giving him a verbal pounding. The word epiplesso rendered “rebuke” here carries the sense of to “strike at” someone.^[3] It connotes a certain harshness that should not be part of Timothy’s approach. It is a different word than elegcho rendered “rebuke” in 1 Timothy 5:20, Titus 1:13, and 2:15 and “reprove” in 2 Timothy 4:2.[4] It is different from the word epitimao rendered “rebuke” in 2 Timothy 4:2 to describe preaching.[5] In correcting him, Timothy was to exhort an older man as he would a father. This appeal would include kindness and respect. This command to exhort (rather than striking at) is the operative verb in the entire sentence of 1 Timothy 5:1-2; thus, it includes not only older men, but extends to all groups mentioned—younger men, older women, and younger women.

The other members of the church were to be respected like family as well. As Jesus promised, those who follow Him receive mothers, brothers, and sisters in fellow followers (Mk. 10:29-30). We should show the care and respect we would to a beloved family member in dealing with one another for indeed we are the family of God.                                      -Mark Day

[1] Wayne Jackson. Before I Die: Paul’s Letters to Timothy and Titus. (Stockton, CA: Christian Courier, 2007), 133.

[2] David L. Roper. 1 & 2 Timothy and Titus. Truth for Today Commentary. Ed. Eddie Cloer. (Searcy, AR: Resource, 2017), 213-14.

^[3] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 377.

[4] Ibid., 315.

[5] Ibid., 384.

I know what you are thinking, the title does sound a bit odd. Yet, this is how Paul described Christians when he wrote, “Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. For we are to God the fragrance of Christ among those who are being saved and among those who are perishing” (2 Cor. 2:14-15). Paul began by referring to a Roman triumph, which were celebratory processions held for conquering generals returning from successful campaigns. The emperor was first, the victorious general second, and then the troops last. As Paul clearly demonstrated; God leads, Christ is the victorious general, and we follow the lead of our commander. Paul called to mind one of these triumphs to illustrate the magnificence of the Gospel’s triumph. I do not doubt that incense was burned at these celebrations, but in my opinion, the mention of a fragrance that is sweet smelling to God is particularly referring to the incense burned in Old Testament worship (Ex.30:34-38). During VBS two years ago, Amber and I decided to replicate the temple as best we could. Attempting to be a perfectionist, I wanted to include some form of incense because that was how it would have been inside the Lord’s Temple (Lk. 1:9-11). Within thirty minutes, the smell was overpowering and it was difficult to see in such a small space. Consider with me these two things, are you following the lead of Christ in His triumph and how overpowering is the aroma you produce in Christ?

One of my favorite ways to explain the book of Revelation to those who are confused with its meaning is simple; God and Jesus are victorious in the end (Rev.17:14-18). A triumph was a spectacular event in Rome where the victory was gloriously celebrated by all parts of society. No one in Rome during the day of a triumph could claim they were unaware there was a triumph occurring. The same is true for God and Christ. Ultimate victory is assured, our aims should be to follow Christ into the victory of eternal life (1 Cor.15:23-28). You have two options, you can either be a part of the triumph by following Christ or you can be a part of the crowd of onlookers wishing they were among the procession. You do not want to be a part of the onlookers when Christ returns. Instead of a reward, you will be told to depart (Matt. 7:21-23). Will you follow the Lord while you still have a chance? There is no doubt that you will wish you had when this life is over (2 Thes. 1:8-10).

Wherever Paul went during his missionary journeys, people noticed him. As the Gospel continued to spread, the apostle began to having a group of zealous Jews follow him desiring to put an end to his preaching (Acts 13:48-52, 14:1-4, 14:19-20, 17:1-15). This forced Paul to travel to Athens, a gentile nation given over to idolatry (Acts 17:16). Even while Paul is tired, frustrated, on the lam, and provoked concerning the idolatry of this city; he is producing an aroma all of Athens could not help but to smell. Paul went to the synagogue, the marketplace, and the Areopagus preaching the message of Jesus Christ (Acts 17:17-21). If Paul’s aroma of Christ could be noticed by half the city of Athens, why can’t it be the noticed in Flatwoods? Can people smell the aroma of Christ on you from across the room like Paul or do you attempt to mask the Lord’s scent because you are ashamed of Him (Matt. 10:32-33)?

The smell of Christ on us pleases God, only if it is spreading. It is not a special perfume or cologne only meant to be worn on Sunday, but every day its odor must be present to those around us. In closing I would like you to ask yourself this question, “How many of my co-workers or classmates know that I am a Christian?” If the answer is only a few, your aroma needs to be refreshened.

– Brandon Foresha

“Jesus saw Nathanael coming toward Him, and said of him, ‘Behold, an Israelite indeed, in whom is no deceit!’” (Jn. 1:47). The Greek word translated “deceit” or “guile” here is δόλος, meaning, “in whom there is nothing false.”^[1] Jesus highlighted the exceptional character of Nathanael in this regard; the pure honesty of this man’s heart was remarkable. Nathanael was an Israelite indeed.  He did not hide his prejudices, but was quick to accept the truth when it was proven to him. “Most men lack this complete sincerity. Professing love to Christ, they still secretly love the world and the flesh; promising faithfulness, the promise does not fully bind their hearts. This δόλος kept the Jewish nation from Christ, proved the curse of Judas, almost wrecked Peter.”^[2]

Nathanael the Israelite stood in contrast to a period in the life of the patriarch Israel, whose name was Jacob, a name which means supplanter or usurper. Though Jacob was the second-born of the twins, he usurped his brother Esau’s place. Vincent wrote, “It is an interesting fact that in Genesis 25:27, Jacob is called a plain man, i.e., as some explain the Hebrew, a perfect or upright man, and others, a man of quiet and simple habits, and that the Septuagint renders this adjective by ἄπλαστος, unfeigned, without disguise, simple, guileless. The Greek here reads literally, in whom guile is not.”^[3] Yet, if that is the meaning in Genesis 25:27, Jacob did not stay that way. The Genesis narrative goes on to describe how Jacob deceived his father Isaac into blessing him instead of Esau. Afterwards, Isaac said to Esau, “Your brother came with deceit and has taken away your blessing” (Gen. 27:35). It is easy to allow deceit to creep into our lives when we think it will benefit us. Jacob may have been a deceiver, but his descendant, Nathanael, was “an Israelite without duplicitous motives who was willing to examine for himself the claims being made about Jesus.”^[4]

Psalm 32:2 says the blessed man is one “in whose spirit there is no deceit.” Nathanael was blessed because of his sincerity. When Philip found Nathanael in John 1:46, Nathanael had some prejudice against Nazareth, but he still came to see if Jesus was the Messiah. Likewise, we must not allow our prejudices to cause us to write people off.  Too often we can deceive ourselves or be tempted to be somewhat false to others instead of dealing with hard truths. Some people do not accept the truth immediately, but must be convinced. Many must overcome long-held, but mistaken notions. Removing deceit from our hearts is not easy but is absolutely necessary if we will be what Jesus wants us to be.

Jesus knew what was in man, as John 2:24 notes, “But Jesus did not commit Himself to them, because He knew all men, and had no need that anyone should testify of man, for He knew what was in man.” Thus, He knew Nathanael (Jn. 1:48). Nathanael asked how Jesus knew him (v. 49).  How did Jesus know who he really was on the inside? Jesus saw Nathanael under the fig tree. He perceived and understood his heart. To Nathanael this supernatural knowledge was enough to convince him that Jesus was the Messiah. Jesus promised Nathanael that he would see greater things that this (v. 50).

Jesus showed great miraculous signs that proved He was the Son of God (Jn. 20:30-31). However, the religious leaders, who deceitfully acted holy, rejected this plain truth and covertly plotted His death. Jesus remained true even to the cross. He serves as our example in suffering for righteousness sake as He, “Who committed no sin, nor was deceit found in His mouth” (1 Pet. 2:22; cf. Isa. 53:9). The Lord Jesus can see into our hearts as well; if guile is present, He knows it.

                                                                                                                                                -Mark Day

^[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 256.

^[2] R. C. H. Lenski, The Interpretation of St. John’s Gospel (Minneapolis, MN: Augsburg Publishing House, 1961), 168.

^[3] Marvin Richardson Vincent, Word Studies in the New Testament, vol. 2 (New York: Charles Scribner’s Sons, 1887), 75.

^[4] D. A. Carson, The Gospel according to John, The Pillar New Testament Commentary (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans, 1991), 160.