Friday 13 May 2016

Blackpool Rocks, A Perspective on Pastoral Ministry


 I decided after a few tough weeks, that I needed a change of scene and considered what I could do, I did consider several options:-

1.   Visiting Chester

2.   Visiting Blackpool

3.   Staying at home and watching TV  etc

I decided eventually to go to Blackpool, which as the seagull flies or indeed the crow flies, Blackpool is some 11 miles from Southport, however because of the unique geography of the North West of England Coast, unless you can travel by Sea, to get from Southport to Blackpool you have to travel via Preston which is a distance of some 31 miles.

On Monday, I decided to read up on Blackpool and read the Wikipedia Article, the Visit Blackpool Website and the Blackpool Gazette Website,  it would have  easy for me to read about Blackpool and because I have read about it to consider reading about it  to have the same value of visiting there.

I had several options how to get from Southport to Blackpool,  these included walking, going by bus or going by train,  I don’t drive, so driving was out of the question,  and I know of another church here in Southport who have an annual sponsored cycle ride from Southport to Blackpool.  I don’t have access to a bicycle so cycling was also out,  it would take to long to walk,  so this left travelling either by Bus or Train, so it came down to cost,  the Train would have cost some £17.00 or the Bus would cost £7.00.

So, I found myself just after 9.00am on Tuesday, at my local Tesco Express taking money from the Cash Machine and then buying some refreshments for my journey, and then walking to the Bus Stop to wait for X2 Stagecoach Bus from Southport to Preston, then I had a choice to make I could either travel by the 61 Stagecoach Bus from Preston to Blackpool via Kirkham or the 68 Stagecoach Bus from Preston to Blackpool via Lytham St Annes.  When I’ve travelled previously to Blackpool via Preston I had opted for the 68 Service which seems to take ages.  I decided to opt for a change and when for the 61 Service which went via Kirkham.


 It was interesting going a different way to reach my destination rather than going in a familiar or expected way, yes I still got to Blackpool but I got there in a way that I hadn't considered until after  I had arrived in Preston.

On my journey to Blackpool, I had to travel via some interesting places such as Kirkham and Marton, because of various reasons such as the heat and the traffic,  it could have been easy to get off before Blackpool and explore these places, but they weren’t my destination,  I knew what was my destination, because I could see the Blackpool Tower in the distance, and I know what I was heading for.

 I had to rely on the Bus Driver and I did wonder why when there were so many signs saying Blackpool, the driver seemed to ignore them and carried along on his journey, but despite the driver ignoring these signs the buses' destination was still Blackpool!

I could have got off the Bus when I saw a sign that said Blackpool and said I have seen  the sign that says Blackpool so I must be there, but the sign pointed me in the direction of Blackpool and it wasn’t my destination, it just showed me the way to go.

On my way to the Blackpool Tower,  there was  a lot if traffic congestion because of roadworks and building work being done, although I could see my destination of Blackpool Tower. I could have been frustrated by circumstances and decided to get off before my destination and called where I got off my new destination, eventually the Bus stopped near to  Blackpool Tower, and I realised that I had arrived, it seemed to take longer than I expected and there had been delays but I was there.

In my childhood days, my parents and my grandparents would take my sisters Becky, Abby and myself to see the famous Blackpool Illuminations for the day by train excursion, one particular trip comes to mind, on the 2nd and final family trip to Blackpool, it was just my parents, my sisters and myself this time and being October it was raining, my mother decided to take us to see a show on one of the piers and she mistakenly thought she booked for us to see Camberwick Green,  but had booked us to see the Grumbleweeds instead!, and after we had left the show, my mother who was slightly shocked by what she had seen,  reminded my sisters and I “don’t tell your grandparents!”

Since I’ve moved to Southport,  I’ve made 3 journeys from Southport to Blackpool, in many ways it’s so near,  yet so far!  Blackpool has a certain reputation and tends to attract a lot of stag and hen parties, there is a lot of need and in ways it is quite a deprived area, and Blackpool Council and other parties are making financial investments into the communities of Blackpool.

On my  trip to Blackpool last year, I made several observations and the Lord bought a scripture to my mind





Matthew 9:35-38 New American Standard Bible.

35 Jesus was going through all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness.

36 Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd. 37 Then He *said to His disciples, “The harvest is plentiful, but the workers are few. 38 Therefore beseech the Lord of the harvest to send out workers into His harvest.”




Following on from that Scripture

John 4:35-38

35 Do you not say, ‘There are yet four months, and then comes the harvest’? Behold, I say to you, lift up your eyes and look on the fields, that they are white for harvest. 36 Already he who reaps is receiving wages and is gathering fruit for life eternal; so that he who sows and he who reaps may rejoice together. 37 For in this case the saying is true, ‘One sows and another reaps.’ 38 I sent you to reap that for which you have not laboured; others have laboured and you have entered into their labour.”


We, the Church are the visible representation of God’s Kingdom Rule and Reign here on Earth, we are his messengers of hope, healing, love and compassion, salvation & restoration, the people we see every day are the people for whom Jesus died on the Cross for, we are the ones who are to bring hope and healing to our communities.




Isaiah 6:8-9 New American Standard Bible

8 Then I heard the voice of the Lord, saying, “Whom shall I send, and who will go for Us?” Then I said, “Here am I. Send me!” 9 He said, “Go, and tell this people:

Romans 10:14-16 New American Standard Bible

14 How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? 15 How will they preach unless they are sent? Just as it is written, “How beautiful are the feet of those who bring good news of good things 16 However, they did not all heed the good news; for Isaiah says, “Lord, who has believed our report?” 17 So faith comes from hearing, and hearing by the word of Christ.

Like a majority of you who read this blog,  I'm not a  Christian Leader and/or Minister, however that doesn’t disqualify us from being a messenger or messengers to our community or  our surrounding communities.

We see in Ephesians 4:11-16 New American Standard Bible

11 And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, 12 for the equipping of the saints for the work of service, to the building up of the body of Christ; 3 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ. 14 As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; 15 but speaking the truth in love, we are to grow up in all aspects into Him who is the head, even Christ, 16 from whom the whole body, being fitted and held together by what every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love.

Some 2,000 years ago, our Lord and Saviour Jesus choose 12 Ordinary Men, that weren’t the most educated, or the brightest or indeed the best, many people including themselves would have taken one long look at themselves and thought who are these Men, Jesus can’t use us  or these!


1 Corinthians 1:26-31 New American Standard Bible

26 For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; 27 but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 28 and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, 29 so that no man may boast before God. 30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, 31 so that, just as it is written, “Let him who boasts, boast in the Lord.

The Lord has called people to be Apostles, Prophets, Evangelists, Pastors and Teachers to equip us all for works of service.

An extract from Kingdom Dynamics from the New Spirit Filled Life Bible.

, “Shepherding amid the Supernatural, Ephesians 4:11ff teaches us that all leadership gifts are given by Christ the Lord of the church to “equip” (that is to mend, prepare and enable to function) the whole body of the congregation............ , true supernatural ministry at work in the church begets vital, spiritually functional people throughout the whole church family. The body is to be built up by the mutual efforts of all members supplying their contribution to the whole.  The call to empower people requires mentoring, training, imparting and discipling/discipleship - all aimed at preparing the body for stability and increase.”

Jeremiah 33

New American Standard Bible (NASB)

Restoration Promised


 ‘Call to Me and I will answer you, and I will tell you great and mighty things, which you do not know.’ For thus says the Lord God of Israel concerning the houses of this city, and concerning the houses of the kings of Judah which are broken down to make a defense against the siege ramps and against the sword, ‘While they are coming to fight with the Chaldeans and to fill them with the corpses of men whom I have slain in My anger and in My wrath, and I have hidden My face from this city because of all their wickedness:

 Behold, I will bring to it health and healing, and I will heal them; and I will reveal to them an abundance of peace and truth. I will restore the [c]fortunes of Judah and the fortunes of Israel and will rebuild them as they were at first. I will cleanse them from all their iniquity by which they have sinned against Me, and I will pardon all their iniquities by which they have sinned against Me and by which they have transgressed against Me. 9 [d]It will be to Me a name of joy, praise and glory before all the nations of the earth which will hear of all the good that I do for them, and they will fear and tremble because of all the good and all the peace that I make for it.’

10 “Thus says the Lord, ‘Yet again there will be heard in this place, of which you say, “It is a waste, without man and without beast,” that is, in the cities of Judah and in the streets of Jerusalem that are desolate, without man and without inhabitant and without beast, 11 the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of those who say,

“Give thanks to the Lord of hosts,
For the Lord is good,
For His loving kindness is everlasting”;
and of those who bring a thank offering into the house of the Lord. For I will restore the [e]fortunes of the land as they were at first,’ says the Lord.


12 “Thus says the Lord of hosts, ‘There will again be in this place which is waste, without man or beast, and in all its cities, a [f]habitation of shepherds who rest their flocks. 13 In the cities of the hill country, in the cities of the lowland, in the cities of the Negev, in the land of Benjamin, in the environs of Jerusalem and in the cities of Judah, the flocks will again pass under the hands of the one who numbers them,’ says the Lord.

Word Wealth, also from The New Spirit Filled Bible

Ephesians 4:12 equipping,  katartismos, Strong’s  #2677

“A making fit, preparing, training, perfecting, making fully qualified for service”

I believe that the more time we invest in spending with our Ephesians 4:11 leaders, the more we embody their divine gifting, and their lives and ministry equips us to reach our communities, for example if we spend time with Apostles the more Apostolic we become,  and again the more time we spend  with a Pastor the more Pastoral we become.

Another word for Pastors is Shepherd, I’m going to refer again to Word Wealth from The New Spirit Filled Bible

Matthew 10:2 shepherd, poimon, Strong’s #4166

a herdsman, sheepherder, one who tends, leads, guides, cherishes, feeds, and protects a flock. The New Testament uses the word for a Christian pastor to whose care and leadership others will commit themselves.”

I believe that we the church are to be pastoral or shepherding to the people in our communities,  some of us are called to the Ephesians 4:11 ministry of Pastor, their role is to equip us to be pastoral to our communities. A pastor or shepherd has the shepherd heart of Jesus, and that could be to the Church he pastors or the community they pastor or shepherd.




If you have time, I suggest you read John 10,  to close I’m going to quote

John 10 New International Version - UK (NIVUK)
The good shepherd and his sheep
10 ‘Very truly I tell you Pharisees, anyone who does not enter the sheepfold by the gate, but climbs in by some other way, is a thief and a robber. The one who enters by the gate is the shepherd of the sheep. The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice. But they will never follow a stranger; in fact, they will run away from him because they do not recognise a stranger’s voice.’ Jesus used this figure of speech, but the Pharisees did not understand what he was telling them.
Therefore Jesus said again, ‘Very truly I tell you, I am the gate for the sheep.All who have come before me are thieves and robbers, but the sheep have not listened to them. I am the gate; whoever enters through me will be saved.[a]They will come in and go out, and find pasture. 10 The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.
11 ‘I am the good shepherd. The good shepherd lays down his life for the sheep.12 The hired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. 13 The man runs away because he is a hired hand and cares nothing for the sheep.
14 ‘I am the good shepherd; I know my sheep and my sheep know me – 15 just as the Father knows me and I know the Father – and I lay down my life for the sheep. 16 I have other sheep that are not of this sheepfold. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd. 17 The reason my Father loves me is that I lay down my life – only to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.’
19 The Jews who heard these words were again divided. 20 Many of them said, ‘He is demon-possessed and raving mad. Why listen to him?’
21 But others said, ‘These are not the sayings of a man possessed by a demon. Can a demon open the eyes of the blind?’
Further conflict over Jesus’ claims
22 Then came the Festival of Dedication[b] at Jerusalem. It was winter, 23 and Jesus was in the temple courts walking in Solomon’s Colonnade. 24 The Jews who were there gathered round him, saying, ‘How long will you keep us in suspense? If you are the Messiah, tell us plainly.’
25 Jesus answered, ‘I did tell you, but you do not believe. The works I do in my Father’s name testify about me, 26 but you do not believe because you are not my sheep. 27 My sheep listen to my voice; I know them, and they follow me.28 I give them eternal life, and they shall never perish; no one will snatch them out of my hand. 29 My Father, who has given them to me, is greater than all[c]; no one can snatch them out of my Father’s hand. 30 I and the Father are one.’
31 Again his Jewish opponents picked up stones to stone him, 32 but Jesus said to them, ‘I have shown you many good works from the Father. For which of these do you stone me?’
33 ‘We are not stoning you for any good work,’ they replied, ‘but for blasphemy, because you, a mere man, claim to be God.’
34 Jesus answered them, ‘Is it not written in your Law, “I have said you are ‘gods’”[d]35 If he called them “gods”, to whom the word of God came – and Scripture cannot be set aside – 36 what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, “I am God’s Son”? 37 Do not believe me unless I do the works of my Father. 38 But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.’ 39 Again they tried to seize him, but he escaped their grasp.
40 Then Jesus went back across the Jordan to the place where John had been baptising in the early days. There he stayed, 41 and many people came to him. They said, ‘Though John never performed a sign, all that John said about this man was true.’ 42 And in that place many believed in Jesus.




 1 Peter 5:1-3

New American Standard Bible (NASB)

Serve God Willingly

5 Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, 2 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3 nor yet as lording it over those allotted to your charge, but proving to be examples to the flock.

Although this speaks of  eldership being pastoral to the Church they lead, I believe that we are also responsible to the Lord to shepherd the communities we live in.

Rise up O Church


My place is here in Southport, and God has called me as part of His Church here to pastor my community, but I can pray for Blackpool and other places.








Wednesday 11 May 2016

Standing Firm, Standing Strong The Holy Spirit's work in our Sanctification. 2 Corinthians 1 New Living Translation



2 Corinthians 1 New Living Translation (NLT)

Greetings from Paul

1 This letter is from Paul, chosen by the will of God to be an apostle of Christ Jesus, and from our brother Timothy.

I am writing to God’s church in Corinth and to all of his holy people throughout Greece.[a]

2 May God our Father and the Lord Jesus Christ give you grace and peace.

God Offers Comfort to All

3 All praise to God, the Father of our Lord Jesus Christ. God is our merciful Father and the source of all comfort. 4 He comforts us in all our troubles so that we can comfort others. When they are troubled, we will be able to give them the same comfort God has given us. 5 For the more we suffer for Christ, the more God will shower us with his comfort through Christ. 6 Even when we are weighed down with troubles, it is for your comfort and salvation! For when we ourselves are comforted, we will certainly comfort you. Then you can patiently endure the same things we suffer. 7 We are confident that as you share in our sufferings, you will also share in the comfort God gives us.

8 We think you ought to know, dear brothers and sisters,[b] about the trouble we went through in the province of Asia. We were crushed and overwhelmed beyond our ability to endure, and we thought we would never live through it. 9 In fact, we expected to die. But as a result, we stopped relying on ourselves and learned to rely only on God, who raises the dead. 10 And he did rescue us from mortal danger, and he will rescue us again. We have placed our confidence in him, and he will continue to rescue us. 11 And you are helping us by praying for us. Then many people will give thanks because God has graciously answered so many prayers for our safety.

Paul’s Change of Plans
12 We can say with confidence and a clear conscience that we have lived with a God-given holiness[c] and sincerity in all our dealings. We have depended on God’s grace, not on our own human wisdom. That is how we have conducted ourselves before the world, and especially toward you. 13 Our letters have been straightforward, and there is nothing written between the lines and nothing you can’t understand. I hope someday you will fully understand us, 14 even if you don’t understand us now. Then on the day when the Lord Jesus[d] returns, you will be proud of us in the same way we are proud of you.

15 Since I was so sure of your understanding and trust, I wanted to give you a double blessing by visiting you twice— 16 first on my way to Macedonia and again when I returned from Macedonia.[e] Then you could send me on my way to Judea.

17 You may be asking why I changed my plan. Do you think I make my plans carelessly? Do you think I am like people of the world who say “Yes” when they really mean “No”? 18 As surely as God is faithful, our word to you does not waver between “Yes” and “No.” 19 For Jesus Christ, the Son of God, does not waver between “Yes” and “No.” He is the one whom Silas,[f] Timothy, and I preached to you, and as God’s ultimate “Yes,” he always does what he says. 20 For all of God’s promises have been fulfilled in Christ with a resounding “Yes!” And through Christ, our “Amen” (which means “Yes”) ascends to God for his glory.

21 It is God who enables us, along with you, to stand firm for Christ. He has commissioned us, 22 and he has identified us as his own by placing the Holy Spirit in our hearts as the first installment that guarantees everything he has promised us.

23 Now I call upon God as my witness that I am telling the truth. The reason I didn’t return to Corinth was to spare you from a severe rebuke. 24 But that does not mean we want to dominate you by telling you how to put your faith into practice. We want to work together with you so you will be full of joy, for it is by your own faith that you stand firm.







Beneath The Waters (I Will Rise) - Hillsong Live


The IVP New Testament Commentary Series

Third Complaint: A Domineering Attitude (1:23—2:4)

We live in a day when the exercise of discipline in the church is fast disappearing or being replaced by self-image reinforcement, while in the home it is often frowned on as being antiquated or bordering on abuse. Yet discipline is firmly rooted in the biblical record, where it is presented as a positive, not negative, model. The preeminent model is God himself, whose dealings with his people are often pictured in terms of a parent-child relationship. Central to this relationship is discipline. It is a measure of God's love that he disciplines his children (Prov 3:11-12), but it is not without personal cost. In Hosea 11:8-9 God is portrayed as a parent pacing the floor, anguishing over the need to discipline his wayward child, Israel. Paul similarly anguishes over the need to discipline the Corinthian church.

In 1:23—2:4 Paul tells the Corinthians why he did not carry out his Corinth—Macedonia—Corinth travel plan. Today, to guarantee the truthfulness of what we are about to say, we use such phrases as "with God as my witness" or "I swear to tell the truth." Paul begins by swearing an oath in the strongest terms possible. I call God as my witness is literally "I call upon God as a witness against (epi) my soul (psychen)." With this imprecation Paul invokes the wrath of God against himself (v. 23). He is willing to forfeit his very life if he is found not to be telling the truth. The term soul is commonly used in the New Testament of the "self." Paul employs it of the inner life of a person—equivalent to the ego or personality (e.g., Rom 2:9; 11:3; 13:1; 16:4; 1 Cor 15:45; 2 Cor 12:15). That Paul would bind himself in this way points to the seriousness with which he viewed the Corinthian accusation.

Legal terminology predominates in these verses. Paul pictures himself on trial in a court of law. To call upon (epikaloumai) is a common legal term in the Old Testament for summoning witnesses to a trial—equivalent to our subpoena today. Under Jewish law any matter had to be verified by too or three witnesses (Deut 19:15; compare 17:6). Since there are no human witnesses who could testify about the intentions of his heart, Paul calls on God as his sole witness to testify to the fact that it was to spare the Corinthians that he did not pay them a return visit. Pastoral concern, not fickleness, caused him to change his travel plans.

But from what did Paul want to spare them? It is clear from his remarks both here and in chapter 13 that had he come again he would have had to discipline them (13:1-10), and this would have caused them grief (2:2). Paul exercised discipline very unwillingly and only as a last resort. When he did rebuke a church, it was done in love, never merely to hurt but to restore a broken relationship (2:4).

All of us who teach or pastor face the danger of thinking that our job is to force others to think as we do. So Paul immediately throws in a qualifier. To talk about sparing them discipline could sound like a threat. It could seem as if he is attempting to lord it over their faith (v. 24). On the contrary, he and his colleagues work together with them (synergoi) to secure their joy. When Paul rebuked, the last thing he wanted was to play the bully. Nor could he bully them if he wanted to, because it is by faith, not by pastoral coercion, that they stand firm.

In 2:1-4 Paul goes on to tell the Corinthians why he did not pay them a return visit. I made up my mind, he says, that I would not make another painful visit to you (v. 1). I made up my mind is literally "I judged this for myself," indicating a settled and carefully weighed decision. The reason he gives for his decision is that his visiting them at this time would cause them to be sad and then there would be no one to make him glad (v. 2). So intimately was Paul's happiness bound up with theirs that he refrained from coming until it would be a time of gladness and nurture for both. So instead of paying them yet another painful visit, he decided to send them a letter that was intended to show how much he loved them but which caused him many tears to write due to its harsh character (vv. 3-4).

The events surrounding this painful visit and "severe letter" can be reconstructed to a large extent from 1 and 2 Corinthians (see the introduction). It appears that the relationship between Paul and the Corinthians deteriorated when a group within the church began to question his authority. There were "some" who were arrogantly claiming that Paul was not coming back to Corinth (1 Cor 4:18). They were also becoming suspicious of him because he would not accept financial assistance but worked instead to support himself (1 Cor 9:1-18). Perhaps, they thought, this was because Paul was not truly an apostle. News of this deteriorating situation reached Paul and resulted in a visit that was painful for both him and the Corinthians. It seems that during his visit someone in the congregation publicly insulted him and challenged his authority, demanding proof that Christ was speaking through him (13:3). What was particularly hurtful for Paul was the fact that the church sat by and did nothing to support him. After issuing a strong word of warning (13:2), he returned to Ephesus, abandoning his plan to visit the Macedonian churches, revisit Corinth (1:16) and then go on to Jerusalem with the relief funds that had been collected from the Gentile churches.

When Paul returned to Ephesus he wrote the church a "severe letter" by means of which he hoped to avoid another painful encounter with them (2 Cor 1:23). In this letter he called for the Corinthians to discipline the individual who had "caused" him "grief" (2:5-11), rebuked the church for not coming to his aid (7:8-12), tested their obedience to apostolic authority (7:14-15) and questioned their personal support (2:3; 7:12-13). That this was a difficult letter for Paul to write is clear from his statement that he wrote it out of great distress and anguish of heart with many tears (2:4). Thlipsis (distress) and synoche (anguish) are virtual syno-nymns for personal pain brought about by oppressive circumstances. Here, they refer to the deep emotional turmoil that Paul experienced as he wrote this letter to the Corinthians, very much like the anxiety a parent feels when faced with the prospect of exercising discipline.


Disciplining a child is never an easy matter. That discipline can be motivated by love is exceedingly difficult for a child to comprehend. It must have been hard too for the Corinthians, who were "grieved" by the severity of Paul's letter (v. 4). Nonetheless, Paul intended that by this letter they might know the depth of [the] love he had for his spiritual children (v. 4). Love, which stands in an emphatic position in the clause, is the primary reason he gives for writing. It is all too easy to allow personal feelings to get in the way of ministry. But this was not the case with Paul. He could have used this letter to vent his anger and disappointment with his spiritual children. Instead, he saw past his own pain to what was needful from the pastoral standpoint.



Matthew Henry's Commentary

Verses 15-24

The apostle here vindicates himself from the imputation of levity and inconstancy, in that he did not hold his purpose of coming to them at Corinth. His adversaries there sought all occasions to blemish his character, and reflect upon his conduct; and, it seemed, they took hold of this handle to reproach his person and discredit his ministry. Now, for his justification,

I. He avers the sincerity of his intention (2 Cor. 1:15-17), and he does this in confidence of their good opinion of him, and that they would believe him, when he assured them he was minded, or did really intend, to come to them, and that with the design, not that he might receive, but that they might receive a second benefit, that is, a further advantage by his ministry. He tells them that he had not herein used lightness (2 Cor. 1:17), that, as he aimed not at any secular advantage to himself (for his purpose was not according to the flesh, that is, with carnal views and aims), so it was not a rash and inconsiderate resolution that he had taken up, for he had laid his measures thus of passing by them to Macedonia, and coming again to them from Macedonia in his way to Judea (2 Cor. 1:16), and therefore they might conclude that it was for some weighty reasons that he had altered his purpose; and that with him there was not yea yea, and nay nay, 2 Cor. 1:17. He was not to be accused of levity and inconstancy, nor a contradiction between his words and intentions. Note, Good men should be careful to preserve the reputation of sincerity and constancy; they should not resolve but upon mature deliberation, and they will not change their resolves but for weighty reasons.

II. He would not have the Corinthians to infer that his gospel was false or uncertain, nor that it was contradictory in itself, nor unto truth, 2 Cor. 1:18, 19. For if it had been so, that he had been fickle in his purposes, or even false in the promises he made of coming to them (which he was not justly to be accused of, and so some understand his expression, 2 Cor. 1:18; Our word towards you was not yea and nay), yet it would not follow that the gospel preached not only by him, but also by others in full agreement with him, was either false or doubtful. For God is true, and the Son of God, Jesus Christ, is true. The true God, and eternal life. Jesus Christ, whom the apostle preached, is not yea and nay, but in him was yea (2 Cor. 1:19), nothing but infallible truth. And the promises of God in Christ are not yea and nay, but yea and amen, 2 Cor. 1:20. There is an inviolable constancy and unquestionable sincerity and certainty in all the parts of the gospel of Christ. If in the promises that the ministers of the gospel make as common men, and about their own affairs, they see cause sometimes to vary from them, yet the promises of the gospel covenant, which they preach, stand firm and inviolable. Bad men are false; good men are fickle; but God is true, neither fickle nor false. The apostle, having mentioned the stability of the divine promises, makes a digression to illustrate this great and sweet truth, that all the promises of God are yea and amen. For, 1. They are the promises of the God of truth (2 Cor. 1:20), of him that cannot lie, whose truth as well as mercy endureth for ever. 2. They are made in Christ Jesus (2 Cor. 1:20), the Amen, the true and faithful witness; he hath purchased and ratified the covenant of promises, and is the surety of the covenant, Heb. 7:22. 3. They are confirmed by the Holy Spirit. He does establish Christians in the faith of the gospel; he has anointed them with his sanctifying grace, which in scripture is often compared to oil; he has sealed them, for their security and confirmation; and he is given as an earnest in their hearts, 2 Cor. 1:21, 22. An earnest secures the promise, and is part of the payment. The illumination of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. Note, The veracity of God, the mediation of Christ, and the operation of the Spirit, are all engaged that the promises shall be sure to all the seed, and the accomplishment of them shall be to the glory of God (2 Cor. 1:20) for the glory of his rich and sovereign grace, and never-failing truth and faithfulness.

III. The apostle gives a good reason why he did not come to Corinth, as was expected, 2 Cor. 1:23. It was that he might spare them. They ought therefore to own his kindness and tenderness. He knew there were things amiss among them, and such as deserved censure, but was desirous to show tenderness. He assures them that this is the true reason, after this very solemn manner: I call God for a record upon my soul—a way of speaking not justifiable where used in trivial matters; but this was very justifiable in the apostle, for his necessary vindication, and for the credit and usefulness of his ministry, which was struck at by his opposers. He adds, to prevent mistakes, that he did not pretend to have any dominion over their faith, 2 Cor. 1:24. Christ only is the Lord of our faith; he is the author and finisher of our faith, Heb. 12:2. He reveals to us what we must believe. Paul, and Apollos, and the rest of the apostles, were but ministers by whom they believed (1 Cor. 3:5), and so the helpers of their joy, even the joy of faith. For by faith we stand firmly, and live safely and comfortably. Our strength and ability are owing to faith, and our comfort and joy must flow from faith.

Dictionary of Bible Themes

6746 sanctification, means and results of

Sanctification results from the renewing work of the Holy Spirit and leads to the renewal of believers and their being equipped for ministry in the world.

The means of sanctification

The work of the Holy Spirit 1Co 6:11 See also Ro 8:9-11; Ro 15:15-16; 1Co 12:13; 2Co 1:21-22; Eph 1:13-14; 2Th 2:13; Tit 3:4-7; 1Pe 1:1-2

Meditation on the Scriptures 1Pe 2:2-3 See also Dt 11:18; Ps 119:12-18,48; Ps 143:5-6; Jn 17:17; Col 3:16; Jas 1:25

The active pursuit of holiness and righteousness 1Ti 6:11-12 See also 2Co 7:1; Gal 5:24; Eph 4:1; 1Th 5:22; 1Pe 2:9-12; 3Jn 11

Obedience and self-denial Ro 6:19-22; Ro 8:5-14; Gal 2:20; Gal 5:16-24; 1Pe 2:11

Prayer Ps 145:18 See also Mt 7:7-8; Ac 4:31; 1Ti 4:4; Jas 5:16; Jude 20

Confession of sin 1Jn 1:9 See also Ne 1:6-9; Ps 32:5; Ps 40:11-12; Pr 28:13; Isa 64:5-7; Jer 14:20-22; La 3:40

Obstacles to sanctification

A lack of faith Mt 5:13; Jn 15:6; 2Co 12:20-21; 1Ti 1:18-19

Rebellion against God Eze 18:24 See also Dt 32:15-18; Job 34:26; Isa 65:11-12; Gal 1:6-7; Gal 5:7-9; Heb 12:15; Rev 2:4-5

Satanic temptation 1Pe 5:8-9 See also Ac 5:3; 2Co 2:8-11; Jas 4:7

Self-indulgence and greed Lk 12:15 See also Lk 21:34; Ro 13:13; 2Co 12:21; Eph 4:19

Yielding to sinful desires 1Pe 1:14 See also Mk 4:18-19; 1Co 10:6-8; 1Pe 2:11; 2Pe 2:14-18; 1Jn 2:16-17

The results of sanctification

Good works 2Co 9:8 See also Eph 2:10; Col 1:10; Col 3:15-17; 2Th 2:16-17; Heb 10:24-25; Jas 2:14-26

Becoming like Jesus Christ 1Pe 2:21 See also Jn 13:15; Ro 8:28-30; 1Co 11:1; 2Co 3:18; Gal 3:27; 1Jn 3:2-3

Becoming like God Mt 5:48; Eph 5:1-2; Col 1:21-22

Perfection Mt 5:48 See also 2Co 13:11; Col 1:28

Blamelessness in the sight of God 2Pe 3:14 See also Eph 1:4; Col 1:21-22; 1Th 5:23

Being able to see God Heb 12:14

Dictionary of Bible Themes
3233 Holy Spirit, and sanctification

The work of the Holy Spirit in enabling believers to lead holy lives, dedicated to the service of God and conformed to his likeness.

The Spirit of holiness is promised

Mt 3:11 pp Lk 3:16 “fire” implies the Holy Spirit’s work of purification and judgment.

Sanctification is a special work of the Holy Spirit

Ro 15:16 See also 1Co 6:11; Gal 5:5; 1Pe 1:2

The Holy Spirit requires believers to be sanctified

2Th 2:13 Sanctification is a necessary part of being a Christian. See also 1Co 6:18-19

The Holy Spirit enables believers to be sanctified

Ro 8:4 See also Ro 8:13; Eph 5:18

The Holy Spirit produces sanctification

Gal 5:22-23 See also Ro 14:17; 2Ti 1:7

The process of sanctification

The Holy Spirit makes believers more like Jesus Christ 2Co 3:18

The Holy Spirit helps mortify sinful human nature Ro 8:13 See also Gal 5:17

The Holy Spirit is opposed to natural desires Gal 5:16-17 See also Ro 8:5-9; Jude 19

Examples of people sanctified by the Holy Spirit

Joshua: Nu 27:18 fn; Dt 34:9 fn
Lk 2:25 Simeon The deacons in Jerusalem: Ac 6:3,5
Ac 11:24 Barnabas; 2Co 6:6 Paul and his companions

The process of sanctification

1.      The Holy Spirit makes believers more like Jesus Christ

2 Corinthians 3:16-18New Living Translation (NLT)

16 But whenever someone turns to the Lord, the veil is taken away. 17 For the Lord is the Spirit, and wherever the Spirit of the Lord is, there is freedom. 18 So all of us who have had that veil removed can see and reflect the glory of the Lord. And the Lord—who is the Spirit—makes us more and more like him as we are changed into his glorious image.

2.    The Holy Spirit helps mortify sinful human nature

Galatians 5:16-26New American Standard Bible (NASB)

16 But I say, walk by the Spirit, and you will not carry out the desire of the flesh. 17 For the flesh [a]sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you [b]please. 18 But if you are led by the Spirit, you are not under the Law. 19 Now the deeds of the flesh are evident, which are: [c]immorality, impurity, sensuality, 20 idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, [d]factions, 21 envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law. 24 Now those who [e]belong to Christ Jesus have crucified the flesh with its passions and desires.

25 If we live by the Spirit, let us also [f]walk by the Spirit. 26 Let us not become boastful, challenging one another, envying one another.

3.     The Holy Spirit is opposed to natural desires

Romans 8:5-9English Standard Version Anglicised (ESVUK)

5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. 6 For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. 7 For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot. 8 Those who are in the flesh cannot please God.

9 You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.

4.    The Holy Spirit enables believers to be sanctified

Ephesians 5:15-18Holman Christian Standard Bible (HCSB)

Consistency in the Christian Life

15 Pay careful attention, then, to how you walk—not as unwise people but as wise— 16 making the most of the time,[a] because the days are evil. 17 So don’t be foolish, but understand what the Lord’s will is. 18 And don’t get drunk with wine, which leads to reckless actions, but be filled by the Spirit:

5.     The Holy Spirit produces sanctification

Galatians 5:22-25New American Standard Bible (NASB)

22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law. 24 Now those who [a]belong to Christ Jesus have crucified the flesh with its passions and desires.

25 If we live by the Spirit, let us also [b]walk by the Spirit.

Encyclopedia of The Bible

SANCTIFICATION (קָדﯴשׁ, H7705, ἁγιασμός, G40, santification, moral purity, sanctity; cf. Lat. sanctus facere, “to make holy”). One of the most important concepts in Biblical and historical theology, this term and its cognates appear more than a thousand times in the Scriptures. Sanctification may be defined as the process of acquiring sanctity or holiness as a result of association with deity. Its synonyms are consecration, dedication, holiness, and perfection.

II. In the New Testament

A.   Vocabulary. Perhaps the most important Gr. term for sanctification is hagiasmos, which connotes the state of grace or sanctity not inherent in its subject, but the result of outside action. The term occurs ten times in the NT (Rom 6:19, 20; 1 Cor 1:30; 1 Thess 4:3, 4, 7; 2 Thess 2:13; 1 Tim 2:15; Heb 12:14; 1 Pet 1:2). The act of sanctifying is expressed by the verb hagiazo which occurs some thirty-six times and in several cases means moral purification (John 17:17, 19; Acts 20:32; Eph 5:26; 1 Thess 5:23; 2 Tim 2:21; Heb 13:12; 1 Pet 3:15). The noun hagios, tr. “saint” sixty-one times, was the common NT designation of a believer. It means that such a person is now separated from the world and joined to Christ (1 Cor 1:2; cf. Num 16:3-10; 2 Chron 23:6). In Ephesians hagios is joined with amomos where the church is described as being “holy and blameless” (Eph 1:4; 5:27), the latter term referring to the unblemished sacrificial victim, and twice used of Christ (Heb 9:14; 1 Pet 1:19; cf. Lev 22:21). Thrice hagiosune is used of moral purity which the Gospel requires and imparts (Rom 1:4; 2 Cor 7:1; 1 Thess 3:1

3. The sanctification of the believer a. Positionally. Positional sanctification is also properly called status sanctification or cultic sanctification. What was the predominant meaning in the OT is retained, but to a lesser degree in several NT passages. The meaning of separation with reference to gifts to God is clear (Matt 23:19—“the altar that sanctifieth the gift” [KJV]; cf. Rom 15:16 RSV; 1 Tim 4:5) and with reference to believers (1 Cor 1:2—“sanctified in Christ Jesus, called to be saints,” hagioi; cf. Rom 1:7). The Corinthian believers were “sanctified” in the sense of being set apart and yet remained “carnal” or unsanctified spiritually. Sanctification in this sense is attributive or imputational; it designates one’s status, position, or relationship, and not necessarily one’s nature or spiritual condition. It is imputed righteousness or justification.

b. Progressive. Initial or progressive sanctification begins in the believer from the moment of his becoming “in Christ.” Actual sanctification is the most common usage of the term; it designates imparted righteousness. Progressive sanctification occurs when one becomes a “partaker of the divine nature” (2 Pet 1:4), a “new creation in Christ” (2 Cor 5:17), or is “born anew” (John 3:5, 8). It involves not only a changed relationship to God but also a changed nature, a real as well as a relative change. Among the passages which stress this aspect of sanctification are Acts 26:18; 1 Corinthians 1:30; 6:11; and Hebrews 9:14 (cf. Rom 5:1-4; 2 Cor 5:17; James 1:21; 1 Pet 1:3, 22, 23; 2:1). The epistle to the Hebrews, in particular, speaks of initial sanctification in this manner, thus linking the OT and the NT concept and nomenclature (Heb 2:11; 8:10; 9:14; 10:10, 14; 13:12) and making it the equivalent of regeneration.

c. Entirely. Entire sanctification is the most debatable aspect of the subject. All major theological traditions agree with reference to sanctification up to this point. The Reformed traditions, Orthodox, and Catholic do not, however, find in Scripture or in experience provision for full deliverance from sin while “in the flesh.” This may be attributable in part to the influence of oriental dualism imported into Christian theology via Augustine who was influenced by a Manichaean philosophy before he became a Christian.

Those who find in Scripture and in grace provision for complete victory over sin prior to death are many in the Arminian, Pietist, Quaker, and Wesleyan traditions. Caspar Schwenk-feld, a contemporary of Luther, was among the earliest of the reformers to call for a “reformation of the Reformation” and to protest against a tendency to an accommodation of sin in some Catholic and Reformation theology.

Basic to the concept of entire sanctification is one’s concept of sin. If his definition of sin is influenced by hamartia (ἁμαρτία, G281), i.e. any want of full conformity to the will of God, then sanctification can hardly be “entire” or complete. If, however, like Wesley, he stresses sin as anomia (ἀνομία, G490), lawlessness (1 John 3:4), i.e. a conscious and deliberate departure from the known will of God, then he may embrace promises which offer entire sanctification as a gift of grace (Rom 6:1-23; 1 Thess 5:23; 1 John 3:3). Such readers gather from Scripture (Matt 5:8; John 17:17; Rom 6:6-19; 2 Cor 7:1; Eph 4:24; 5:26; Phil 2:15; Col 1:22; 1 Thess 3:13; 5:23; and 1 Pet 1:16, among other passages) that the call to salvation is nothing less than a call to full deliverance from indwelling sins of attitude and motive as well as deeds. The position of the Scriptures which can be cited in support of entire sanctification is both negative and positive.

The negative aspect: Paul, after reminding his readers that as “holy ones” (hagioi) they are temples of God (2 Cor 1:2; 6:16), exhorts them: “Beloved, let us cleanse ourselves from every defilement of body and spirit, and make holiness perfect in the fear of God” (2 Cor 7:1). The negative aspect is seen in the command for cleansing from all “defilement” (molusmos), a pollution that is both religious (disloyalty to God) and ethical (association with iniquity, 2 Cor 6:14) and yet that to which the “saints” are subject.

The positive aspect is seen in the command to “perfect” or bring to completion the quality of holiness (hagiosune) which is now only potential. That this is a present option is apparent from the tense of the verbs and also from the closing words of the letter—“Be perfect” (KJV, καταρτίζεσθε).

C. Crisis or process?The evidence from Scripture, reason, and experience leads to the conclusion that sanctification is both process and crisis. The process begins when one is “risen with Christ” in the new birth. Paul’s emphasis on faith blends well with this emphasis upon a stage in the Christian’s life when he recognizes his inner defilement, deliberately renounces a self-centeredness, and embraces by faith God’s provision in Christ for full deliverance and perfection in love (Col 1:22; 1 Thess 5:23; Eph 3:19; Rom 6:11-14; Gal 2:20).

“This conscious self-consecration to the indwelling Spirit...is uniformly represented as a single act...(2 Cor 7:11)...Such an awakening and real consecration...was rather a thing of definite decision (expressed by the aorist, Rom 13:14; Col 1:9f.; Eph 6:11, 13-16) than of vaguely protracted process (expressed by presents)” (Bartlet, HDB, IV, 393).

The call to sanctification is nowhere sounded more urgently than in Romans, where Paul, after explaining justification and its results (Rom 3:21-5:21), makes it emphatically clear that the Christian is to make no provision for residual sin (6:1-23). In the light of its context the struggle with indwelling sin in Romans 7 is not the description of the normal “saint” but rather the futility of justification by law, apart from Christ (7:24-8:1, 2). The same call to holy living is sounded in several other epistles including Colossians (1:22, 28; 3:1-15), Galatians (5:1, 13) and 1 Thessalonians (3:13; 5:23). In the latter the call is sometimes interpreted as an eschatological event in the future. In several passages (Col 1:23; 1 Thess 5:23; 1 John 3:3) the future is the climax, but there is little if any exegetical ground for concluding that full deliverance from sin must wait until the soul is separated from the body.

D. Actual or potential?Sanctification, defined broadly as the work of God’s grace in man’s perfection in righteousness, begins when he becomes a believer and hence is “in Christ.” It continues progressively until death brings him into Christ’s presence unless he “does despite to the Spirit of grace.” It is only as one by dedication and faith realizes in actuality what is provided in the atonement that this grace is experienced; it does not follow as a matter of course, as the exhortations in the NT imply. Parallel to the work of sanctification is the infilling of the Holy Spirit in the believer, perfection in love, having the “mind of Christ,” and “walking as he walked.”

2 Thessalonians 2:13-17 New American Standard Bible (NASB)

13 But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you [a]from the beginning for salvation [b]through sanctification [c]by the Spirit and faith in the truth. 14 It was for this He called you through our gospel, [d]that you may gain the glory of our Lord Jesus Christ. 15 So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter [e]from us.

16 Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace, 17 comfort and strengthen your hearts in every good work and word.




Be Blessed today

Yours by His Grace, for the sake of His Church and His Kingdom

Blair Humphreys,

Southport, Merseyside, England




Tuesday 10 May 2016

Christian Marriage a Covenant Relationship, A View on Marriage


 


Please take a few minutes, to imagine this scene,  two single (one divorced , the other unmarried)male friends are talking in a bar,  and for some reason,  they start talking about the “M” word here’s a clue it’s not money,  one friend says rather boastfully when I get re-married,  I will expect my new wife to help me pay off all my debts,  his friend thinks to himself, what about loving, supporting, encouraging, blessing,  your new wife, surely this is what marriage is about,  he finds his divorced friend’s comments, narcissistic , but he doesn’t reply because we all know that it’s impossible to say anything to change or challenge his friend’s views,  but he knows in his heart of hearts, then when he finally get married  he will love, support, encourage , bless , support and cherish his wife.




I believe that a Christian Marriage includes all the loving, respecting, honouring, encouraging, blessing and supporting * this list * isn't exhaustive. each other. ie husband and wife

 I believe a marriage is both a covenant relationship and partnership,  were two people (male and female) come together to love each other,  love any children in that relationship and serve God more effectively together than they can on their own etc etc, while writing this post, several married friends at church, come to mind, all of whom are examples of the covenant relationship of marriage,  when I finally get married I will have some great examples of marriage from my friends.

Proverbs 18:22 Nlt The man who finds a wife finds a treasure and he receives favour from the Lord.

Psalm 128:3 Nlt Your wife will be like a fruitful grapevine, flourishing within your home. Your children will be like vigorous young olive trees as they sit around your table.

A Wife of Noble Character Proverbs 31:10-31 New Living Translation.

10 Who can find a virtuous and capable wife?    She is more precious than rubies.

11 Her husband can trust her,    and she will greatly enrich his life.
12 She brings him good, not harm,    all the days of her life.

13 She finds wool and flax    and busily spins it.
14 She is like a merchant’s ship,    bringing her food from afar.
15 She gets up before dawn to prepare breakfast for her household    and plan the day’s work for her servant girls.

16 She goes to inspect a field and buys it;    with her earnings she plants a vineyard.
17 She is energetic and strong,    a hard worker.
18 She makes sure her dealings are profitable;    her lamp burns late into the night.

19 Her hands are busy spinning thread,    her fingers twisting fiber.
20 She extends a helping hand to the poor    and opens her arms to the needy.
21 She has no fear of winter for her household,    for everyone has warm clothes.

22 She makes her own bedspreads.    She dresses in fine linen and purple gowns.
23 Her husband is well known at the city gates,    where he sits with the other civic leaders.

24 She makes belted linen garments    and sashes to sell to the merchants.

25 She is clothed with strength and dignity,    and she laughs without fear of the future.
26 When she speaks, her words are wise,    and she gives instructions with kindness.
27 She carefully watches everything in her household    and suffers nothing from laziness.
28 Her children stand and bless her.    Her husband praises her:
29 “There are many virtuous and capable women in the world,    but you surpass them all!”
30 Charm is deceptive, and beauty does not last;    but a woman who fears the Lord will be greatly praised.

31 Reward her for all she has done.    Let her deeds publicly declare her praise.


1.     God Himself initiated marriage at the beginning of human history. Adam had no part in planning it. Without divine revelation, man cannot understand it; much less make it a part of his experience.
2.    The decision that the man was to marry proceeded from God, not from the man.
3.    God knew the kind of helper that the man needed.  The man did not
4.    God prepared the woman for the man
5.    God presented the woman to the man. The man did not have to go in search for her
6.    God ordained the nature of their life together.  Its end purpose was unity
7.    Jesus upheld God's original plan of marriage as binding on all who would become His disciples. It is still in force today

Some additional thoughts, also from God are a Matchmaker:-

§     That a Christian will enter into marriage not because it is his or her decision, but because it's God's.
§     That a Christian man will trust God both to choose and to prepare the wife he needs.  On the other side, a Christian woman will trust God to prepare her for the husband for whom God has appointed her.
§     That a Christian man, walking in the will of God, will find that God brings to him the wife whom He has chosen and prepared for him.  On the other side, a Christian woman will allow God to lead her to the husband for whom he has been preparing for her.

§     That the end purpose of marriage today is still what is was for Adam & Eve: perfect unity. Only those who fulfil the first three requirements , however, can expect also to enjoy the fulfilment of the end purpose




I

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