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A look at Justification, Romans 5 The Voice

Romans 5The Voice (VOICE)

In God’s plan to restore a fallen and disfigured world, Abraham became the father of all of us, the agent of blessing to everyone. Jesus completes what God started centuries before when He established Abraham’s covenant family. Those who put faith in Jesus and call Him “Lord” become part of Abraham’s faith family. Because God is gracious, loving, and merciful, men and women from every corner of the earth are not only declared right, but ultimately are made right as well. It happens through God’s actions—not our efforts—in the death, burial, and resurrection of Jesus who was crucified for our misdeeds and raised to repair what has been wrong all along. So the promises of God made long years ago are being realized in men and women who hear the call of faith and answer “yes” to it.

5 Since we have been acquitted and made right through faith, we are able to experience true and lasting peace with God through our Lord Jesus, the Anointed One, the Liberating King. 2 Jesus leads us into a place of radical grace where we are able to celebrate the hope of experiencing God’s glory. 3 And that’s not all. We also celebrate in seasons of suffering because we know that when we suffer we develop endurance, 4 which shapes our characters. When our characters are refined, we learn what it means to hope and anticipate God’s goodness. 5 And hope will never fail to satisfy our deepest need because the Holy Spirit that was given to us has flooded our hearts with God’s love. See below:

6 When the time was right, the Anointed One died for all of us who were far from God, powerless, and weak. 7 Now it is rare to find someone willing to die for an upright person, although it’s possible that someone may give up his life for one who is truly good. 8 But think about this: while we were wasting our lives in sin, God revealed His powerful love to us in a tangible display—the Anointed One died for us. 9 As a result, the blood of Jesus has made us right with God now, and certainly we will be rescued by Him from God’s wrath in the future. 10 If we were in the heat of combat with God when His Son reconciled us by laying down His life, then how much more will we be saved by Jesus’ resurrection life? 11 In fact, we stand now reconciled and at peace with God. That’s why we celebrate in God through our Lord Jesus, the Anointed.

12 Consider this: sin entered our world through one man, Adam; and through sin, death followed in hot pursuit. Death spread rapidly to infect all people on the earth as they engaged in sin.

God’s gift of grace and salvation is amazing. Paul struggles to find the words to describe it. He looks everywhere around him to find a metaphor, an image, a word to put into language one aspect of this awesome gift. One of those is “reconciliation.” There is hardly anything more beautiful than to see two people who have been enemies or estranged or separated coming back together. When Paul reflects on what God has done through Jesus, he thinks about reconciliation. Before we receive God’s blessing through His Son, we are enemies of God, sinners of the worst sort. But God makes the first move to restore us to a right relationship with Him.

13 Before God gave the law, sin existed, but there was no way to account for it. Outside the law, how could anyone be charged and found guilty of sin? 14 Still, death plagued all humanity from Adam to Moses, even those whose sin was of a different sort than Adam’s. You see, in God’s plan, Adam was a prototype of the One who comes to usher in a new day. 15 But the free gift of grace bears no resemblance to Adam’s crime that brings a death sentence to all of humanity; in fact, it is quite the opposite. For if the one man’s sin brings death to so many, how much more does the gift of God’s radical grace extend to humanity since Jesus the Anointed offered His generous gift. 16 His free gift is nothing like the scourge of the first man’s sin. The judgment that fell because of one false step brought condemnation, but the free gift following countless offenses results in a favourable verdict—not guilty. 17 If one man’s sin brought a reign of death—that’s Adam’s legacy—how much more will those who receive grace in abundance and the free gift of redeeming justice reign in life by means of one other man—Jesus the Anointed.

18 So here is the result: as one man’s sin brought about condemnation and punishment for all people, so one man’s act of faithfulness makes all of us right with God and brings us to new life. 19 Just as through one man’s defiant disobedience every one of us were made sinners, so through the willing obedience of the one man many of us will be made right.

20 When the law came into the picture, sin grew and grew; but wherever sin grew and spread, God’s grace was there in fuller, greater measure. No matter how much sin crept in, there was always more grace. 21 In the same way that sin reigned in the sphere of death, now grace reigns through God’s restorative justice, eclipsing death and leading to eternal life through the Anointed One, Jesus our Lord, the Liberating King.

NIV Application Commentary

We Hope Because God Loves Us in Christ (5:5–8)

Our claim that Christ will rescue us from God’s wrath will some day be vindicated. God will do what he promised.

How can we be sure? In Romans 5:5b–10, Paul gives two basic reasons: God’s love for us in Christ (vv. 5b–8) and God’s work for us in Christ (vv. 9–10). God does not mete out his love for us in tiny measures; he “has poured” (ekcheo) it into our hearts. This verb is used to describe the “pouring out” of the Spirit on the day of Pentecost (Acts 2:17–18). Paul therefore cleverly alludes to the Spirit here. It is the Spirit, dwelling in the heart of believers, who communicates God’s love to us (cf. Rom. 5:5). Paul says much more about this ministry of the Holy Spirit and about God’s love for us in chapter 8.

Alongside this subjective evidence of God’s love, we also have objective proof of that love in the cross of Christ. At the time God determined, at just the right point in salvation history, “Christ died for the ungodly” (v. 6; cf. also, for this sense of time, 3:26; 8:18; 13:11). Sending his Son to die for people who refused to worship him (the basic connotation of “ungodly”) reveals the magnitude of God’s love for us.

To make sure we do not miss this point, Paul reinforces it in verse 7 with an analogy: “Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die.” Though the issue is disputed, a difference between “a good man” and “a righteous man” seems to be the key to the interpretation. A “righteous” person is one we might respect, but a “good” person is one we might love. Rarely will a person give his or her life for someone they merely respect; but occasionally a person dies for the sake of someone they love—a soldier for his buddies, a parent for her children. The awesome quality of God’s love for us is seen in that Christ died for us while we were “still sinners”—hating God, in rebellion against him (v. 8).

The Bible Panorama

Romans 5

V 1–5: RESULTS The immediate results of being justified by faith are peace with God through Christ, access by faith into His grace, and rejoicing in the hope of God’s glory. But even tribulations bring their character-shaping blessings for those who are justified. This is especially so because of God’s pouring His love into our hearts through the Holy Spirit

. V 6–8: REMARKABLE! The demonstration of God’s own love for us, in dying for us ‘while we were still sinners’, is remarkable. Very occasionally someone will give his life for a good man, but Christ gave His life for us while we were hopeless and weak rebel sinners.

 V 9–11: RECONCILED There is a double reconciliation to God. Because of our justification through His blood we shall be saved from wrath through Him: His death has reconciled us. But now, having been justified through that blood, we find that we are reconciled through His saving life in that, each day, we seek to live reconciled lives through His strength, presence and power. This causes us to rejoice because we have received this reconciliation. 

V 12–17: REIGN Death reigned over humanity since man’s fall in sin. But now the gift of righteousness reigns through God’s abundance of grace to those who are justified through Christ and freed from the condemnation deserved. Thus the sin that spread and led to death need no longer reign in the life of those who are justified and who have received His righteousness. 

V 18–21: RIGHTEOUSNESS The law shows sin abounding, but God’s grace has abounded much more producing eternal life through Christ our Lord. Through one man, Adam, sin and judgement came upon all. Through another Man, Jesus Christ, and His righteous act in dying on the cross for us, many are ‘made righteous’, which is what justification means.

Warren Wiersbe BE Bible Study Series

1. The Blessings of Our Justification (5:1-11)

In listing these blessings, Paul accomplished two purposes. First, he told how wonderful it is to be a Christian. Our justification is not simply a guarantee of heaven, as thrilling as that is, but it is also the source of tremendous blessings that we enjoy here and now.

His second purpose was to assure his readers that justification is a lasting thing. His Jewish readers in particular would ask, “Can this spiritual experience last if it does not require obedience to the law? What about the trials and sufferings of life? What about the coming judgment?” When God declared us righteous in Jesus Christ, He gave to us seven spiritual blessings that assure us that we cannot be lost.

(4) Christian character (vv. 3-4). Justification is no escape from the trials of life. “In the world ye shall have tribulation” (John 16:33). But for the believer, trials work for him and not against him. No amount of suffering can separate us from the Lord (Rom. 8:35-39); instead, trials bring us closer to the Lord and make us more like the Lord. Suffering builds Christian character. The word experience in Romans 5:4 means “character that has been proved.” The sequence is tribulation–patience–proven character–hope. Our English word tribulation comes from a Latin word tribulum. In Paul’s day, a tribulum was a heavy piece of timber with spikes in it, used for threshing the grain. The tribulum was drawn over the grain and it separated the wheat from the chaff. As we go through tribulations, and depend on God’s grace, the trials only purify us and help to get rid of the chaff.

(5) God’s love within (vv. 5-8). “Hope deferred maketh the heart sick” (Prov. 13:12). But as we wait for this hope to be fulfilled, the love of God is “poured out into our hearts” (literal translation). Note how the first three of the “fruit of the Spirit” are experienced: love (Rom. 5:5), joy (Rom. 5:2), and peace (Rom. 5:1). Before we were saved, God proved His love by sending Christ to die for us. Now that we are His children, surely He will love us more. It is the inner experience of this love through the Spirit that sustains us as we go through tribulations.

Faith (Rom. 5:1), hope (Rom. 5:2), and love (Rom. 5:5) all combine to give the believer patience in the trials of life. And patience makes it possible for the believer to grow in character and become a mature child of God (James 1:1-4).

Dictionary of Bible Themes

6678 justification, and Jesus Christ’s work

On account of the death and resurrection of Jesus Christ, the demands of the law of God are met, and believers are granted the status of being righteous in the sight of God.

Justification is grounded in the death of Jesus Christ

Jesus Christ’s death shields believers from God’s wrath Ro 5:9 See also Ro 3:24; Ro 4:25; Ro 5:18; 1Pe 2:24
Jesus Christ’s death fulfils the demands of the law of God Ro 8:3-4 See also Ro 3:25-26; Gal 3:13; 1Jn 2:2

Justification is grounded in the resurrection of Jesus Christ

Ro 4:25; Ro 10:9-10 See also Ac 2:22-39; Ac 4:10-12; Ac 17:30-31; 1Pe 3:18-21

Justification means believers are reckoned as righteous through the death of Jesus Christ

Ro 5:19; 1Co 1:30; 2Co 5:21 See also 1Co 6:9-11; Php 3:8-9 The term “imputation” is used to refer to the process by which God treats believers as being righteous in his sight on account of Jesus Christ’s death.

Justification is received by faith

Ro 1:17 pp Gal 3:11 See also Hab 2:4; Ro 5:1; Eph 2:8
The example of Abraham Ge 15:6 See also Ro 4:1-5,9-22; Gal 3:6-9,16-18
The example of David Ro 4:6-8; Ps 32:1-2
Apostolic teaching on the need of faith for justification Ac 13:39 See also Ro 3:22,25,27-30; Ro 4:5; Ro 5:1; Ro 9:30-32; Ro 10:10; 1Co 6:11; Gal 2:16; Gal 3:8,14; Eph 2:8

Justification is a gift of God’s grace
Ro 3:24 See also Ro 5:15-17; Ro 8:33; Tit 3:7

Not by works or the law Gal 3:11 See also Ro 3:20; Ro 4:5; Gal 2:16,21; Gal 3:2-5,24; Gal 5:4-6; Eph 2:8-9



Yours by His Grace

Blair Humphreys

Southport,  Merseyside

Words for the Wise, The Integrity of Sound Doctrine, Titus 2 NIV (UK)

Titus 2 New International Version - UK (NIVUK)

Doing good for the sake of the gospel

2 You, however, must teach what is appropriate to sound doctrine. ² Teach the older men to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in endurance.

³ Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. ⁴ Then they can urge the younger women to love their husbands and children, ⁵ to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.

⁶ Similarly, encourage the young men to be self-controlled. ⁷ In everything set them an example by doing what is good. In your teaching show integrity, seriousness ⁸ and soundness of speech that cannot be condemned, so that those who oppose you may be ashamed because they have nothing bad to say about us.

⁹ Teach slaves to be subject to their masters in everything, to try to please them, not to talk back to them, ¹⁰ and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Saviour attractive.

¹¹ For the grace of God has appeared that offers salvation to all people. ¹² It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, ¹³ while we wait for the blessed hope – the appearing of the glory of our great God and Saviour, Jesus Christ, ¹⁴ who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good.

¹⁵ These, then, are the things you should teach. Encourage and rebuke with all authority. Do not let anyone despise you.

How much does doctrine direct your life? From Elim Missions

Titus 2

Have you ever thought of that question?

Here's another:

Is doctrine just about what you believe or about what you become?

Titus teach doctrine:

The Word of God, v5

God being Saviour, v10

The grace of God, v11

The return of Jesus Christ, v13

Redemption, v14

And why teach these doctrines?

So that whether you are an older man or woman, a younger woman or man or a worker you become nicer people.

Doctrine should direct you to being a better person.

The IVP New Testament Commentary Series

Godly Living and Social Groups (2:1-10)

It had been Paul's practice to urge Christians to remain in the place in life that they occupied at the time of conversion (1 Cor 7:8, 17, 20, 24). This meant, among other things, that becoming a Christian did not release one from social assignments. And the organization of roles and behavior in the church was not to diverge unnecessarily from the greater social structure.

But the emphasis on unnecessarily should not be missed. It implies limitations. As important as the mission mandate was to Paul, he would not do just anything to make the gospel appealing to the unbeliever. The church must live within the world, which is fallen, and within cultures, which in various ways express this fallenness, but it must do so critically, measuring everything against the Word of God. It will undoubtedly find that much of any given culture can be accepted, worked with and (in Christ) improved upon; but wherever the culture encourages or advocates behavior that violates the will of God, the church must make its stand for God, whatever the consequences (compare Acts 5:29). The point to be observed in this context is that responsible Christian living within society, which promotes mission while not compromising God's values, is a part of God's will.

Apparently, revolutionary teaching was penetrating the Cretan communities through the opponents' doctrine. The visible effects produced in the churches would not go unnoticed by the outsider; doctrinal subtleties, however, tended to be an "in-house" affair, invisible or irrelevant to the outsider. Consequently, Paul's instructions aim to restore social stability and protect the church's witness.

The IVP New Testament Commentary Series

The Sound Doctrine and Social Ethics (2:1)

Christian ethics and the Christian message are meant to be inseparably and harmoniously related. Paul's command in verse 1 binds Titus to this principle. He does so because the opponents had rejected the message and perverted the concept of a Christian way of life.

Sound doctrine, the approved teaching of the Christian faith which produces spiritual health, is the immovable foundation of the Christian life. What is taught about Christian living must be in accord with (or correspond to) it. Paul measures this in two ways.

First, the Christian message is the source of the real Christian life. It is salvation through Christ that has introduced this new manner of life (2:12). Without the message there can be no Christian ethics. Consequently, many of the terms that describe aspects of godly living in verses 2-10 represent the possibilities of belief and in principle do not have their beginning in human effort. Here Christian and secular "respectability" part ways.

Second, the Christian manner of life accords with the Christian message by serving its missionary purpose. It adorns the gospel and makes it attractive to those who look on (2:5, 8, 10).

This opening command is therefore not simply a transition to bring the readers from 1:16 to the practical teaching of 2:2. Rather, it reminds Titus and Christian teachers that Christian ethics to be Christian must emerge from, correspond to and serve the message of the Scriptures. Furthermore, every believer's lifestyle must be subjected to the test of biblical principles; the alternative is to allow our lives to be shaped and approved by a value system that is opposed to God's.

The IVP New Testament Commentary Series

More Instructions to Titus (2:15)

Paul's thought turns briefly to remind Titus of his duty in relation to the doctrine just laid down (these . . . things refers at least to vv. 1-14, perhaps also to 1:5-16). In the original Greek sentence three verbs combine to describe Titus's responsibility toward the Cretan churches. First, he must teach (literally, "speak") this doctrine. Thus at the outset Paul emphasizes the need to communicate not only the practical teaching of verses 1-10 but also the content of the creedal material in verses 11-14, particularly as the latter provides the reason and basis for the former.

The following two verbs, encourage and rebuke, reveal the two main thrusts of communication. Encourage can also mean "urge" and "exhort." In any case, it is a positive use of Christian doctrine for edification. Rebuke, however, is corrective in its thrust and implies that Paul's teaching is also designed to get wayward believers back on track (1:13; 2:1). Of course, uppermost in Paul's mind here are the effects of the false teaching on the conduct of individual Christians in Crete.

As one chosen by God to serve the churches, the Christian teacher or leader has authority to carry out such a command. Titus, as the apostle's delegate, shared Paul's authority. The gravity and need of the situation required that the people recognize that this doctrine was to be accepted and responded to as God's instruction. These were not merely helpful suggestions, but divine commands.

It is in view of this delegated authority that the personal command is given: Do not let anyone despise you. Obviously, neither Titus nor any Christian leader can control the feelings and actions of others. And in this situation Paul anticipated opposition to his delegate's authority (1:9-10, 13; 3:10). But for his part Titus was to insist on his authority (and not allow others to ignore him or "go over his head") and behave in a commendable manner (so that no one would question his suitability to lead). Christian leaders should keep in mind that authority and exemplary behaviour are to be inseparable.

The Bible Panorama

Titus 2

V 1: TEACH TRUTH Titus must speak things which are appropriate to sound teaching from God’s truth.

V 2–8: ALL AGES In a wide-ranging panorama of the church, each age range of people is to be taught and exhorted to follow God’s work and to honour Him in what they think and say.

 V 9–10: SUBMISSIVE SLAVES  Slaves are to obey their masters, without answering back, and show faithfulness that adorns God’s Word.

 V 11–14: GOD’S GRACE God’s grace has caused His salvation to be offered to all men. The evidence of acceptance of God’s offer is a sober, holy, and righteous lifestyle, a looking for the appearing of the Lord Jesus Christ, an appreciation of His redemptive death on the cross, and a purity and zeal that mark His people out as different.

 V 15: CONSISTENT CONDUCT In speaking, exhorting and rebuking with God’s authority, Titus is to live in such a way that no one will despise him because of any lack of correlation between his lifestyle and his teaching and preaching.

Dictionary of Bible Themes

8236 doctrine, purpose of

Sound doctrine is intended to shape and mould the people of God for life and service in the world.

The purpose of doctrine for the individual

It leads to repentance 2Ti 2:25

It leads to salvation 1Ti 4:16 See also Jn 20:31; 1Co 1:21-24; 2Ti 3:14-15

It is necessary for Christian maturity and effective service 2Ti 3:16-17 See also Ps 19:7-8; Ac 2:42-43; Eph 4:11-14; Heb 5:13-14

It makes possible a defence of the faith 1Pe 3:15-16 See also Col 2:2-4; Jude 3

It leads to enrichment and blessing Dt 32:1-4 See also Ps 19:7-11; Ps 119:97-104; Isa 55:10-13; Eze 3:1-3

It leads to perfection Col 1:28

Doctrine as the basis of faithful ministry in the church

Tit 1:9 See also 1Ti 4:6,13-16; 2Ti 1:13-14; 2Ti 2:2; Tit 2:1

The purpose of sound  Doctrine.

1.      It is necessary for Christian maturity and effective service

1  Timothy 4:9-16New International Version - UK (NIVUK)

9 This is a trustworthy saying that deserves full acceptance. 10 That is why we labour and strive, because we have put our hope in the living God, who is the Saviour of all people, and especially of those who believe.

11 Command and teach these things. 12 Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in conduct, in love, in faith and in purity. 13 Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching. 14 Do not neglect your gift, which was given you through prophecy when the body of elders laid their hands on you.

15 Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress. 16 Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers.

2.    It makes possible a defence of the faith

Colossians 2:1-8New International Version - UK (NIVUK)

2 I want you to know how hard I am contending for you and for those at Laodicea, and for all who have not met me personally. 2 My goal is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, 3 in whom are hidden all the treasures of wisdom and knowledge. 4 I tell you this so that no one may deceive you by fine-sounding arguments. 5 For though I am absent from you in body, I am present with you in spirit and delight to see how disciplined you are and how firm your faith in Christ is.

Spiritual fullness in Christ

6 So then, just as you received Christ Jesus as Lord, continue to live your lives in him, 7 rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.

8 See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces[a] of this world rather than on Christ.

3.     It leads to enrichment and blessing

Isaiah 55:8-13New International Version - UK (NIVUK)

8 ‘For my thoughts are not your thoughts,

    neither are your ways my ways,’

declares the Lord.

9 ‘As the heavens are higher than the earth,

    so are my ways higher than your ways

    and my thoughts than your thoughts.

10 As the rain and the snow

    come down from heaven,

and do not return to it

    without watering the earth

and making it bud and flourish,

    so that it yields seed for the sower and bread for the eater,

11 so is my word that goes out from my mouth:

    it will not return to me empty,

but will accomplish what I desire

    and achieve the purpose for which I sent it.

12 You will go out in joy

    and be led forth in peace;

the mountains and hills

    will burst into song before you,

and all the trees of the field

    will clap their hands.

13 Instead of the thorn-bush will grow the juniper,

    and instead of briers the myrtle will grow.

This will be for the Lord’s renown,

    for an everlasting sign,

    that will endure for ever.’

Habakkuk 2:1-3New International Version - UK (NIVUK)

2 I will stand at my watch

    and station myself on the ramparts;

I will look to see what he will say to me,

    and what answer I am to give to this complaint.[a]

The Lord’s answer

2 Then the Lord replied:

‘Write down the revelation

    and make it plain on tablets

    so that a herald[b] may run with it.

3 For the revelation awaits an appointed time;

    it speaks of the end

    and will not prove false.

Though it linger, wait for it;

    it[c] will certainly come

    and will not delay.

4.    Doctrine as the basis of faithful ministry in the church

2 Timothy 1:13-14New International Version - UK (NIVUK)

13 What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. 14 Guard the good deposit that was entrusted to you – guard it with the help of the Holy Spirit who lives in us.

2 Timothy 2:1-2New International Version - UK (NIVUK)

The appeal renewed

2 You then, my son, be strong in the grace that is in Christ Jesus. 2 And the things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others.

Encyclopedia of The Bible

DOCTRINE  (διδασκαλία, διδαχή, basically meaning teaching, usually emphasizing the content of what is taught). These two words occur forty-eight times in the NT and are tr. “doctrine” in all but two instances in the KJV.  The RSV and NEB more often tr. Them  “teaching” or “instruction.” There is no single OT word which means “doctrine,” but see תּﯴרָה, H9368, “law,” esp. in later Judaism; לָמַד, H4340, to “teach,” or “instruct” or “learn,” אֱמוּנָה, H575, “truth.”

In the Gr. world, teaching (esp. didaskalia) implied the communication of knowledge, either of an intellectual or technical nature. For the most part it had a clear intellectual character.

Among the Jews, esp. in the OT, teaching served not for the communication of religious truth, but rather to bring the one taught into direct confrontation with the divine will. What is taught are the commandments; what is expected is obedience. Thus Moses is taught what he should do (Exod 4:15), and he in turn teaches Israel the commandments (Deut 4:1, 5, et al.), which they likewise are to teach to their children (Deut 6:1, 6, 7, et al.). Therefore, although a “doctrine” of the unity of God or of divine election is presupposed in OT teaching, such teaching is not the communication of such “doctrines” but instruction in the divine will.

For the most part the NT use of didaskalia and didachē corresponds more to the OT idea than to the Gr. That is, teaching usually implies the content of ethical instruction and seldom the content of dogmas or the intellectual apprehension of truth. For example, in the Pastoral Epistles “sound doctrine” which is “in accordance with the glorious gospel” is contrasted with all kinds of immoral living (1 Tim 1:9-11; cf. 6:1, 3; Titus 1:9; 2:1-5, 9, 10). Also the later work entitled the Didachē, or The Teaching of the Twelve Apostles, is a manual of ethical instruction and church discipline with scarcely any theological content.

In the NT this usage is strengthened by the relationship of didachē to kerygma, or preaching. It was by means of the kerygma that men were brought to faith in Christ (1 Cor 1:21); and the content of that kerygma included the essential data of the Christian message: the life, work, death and resurrection of Jesus Christ as God’s decisive act for man’s salvation (cf. Acts 2:14-36). Those who responded to the preaching would then be instructed in the ethical principles and obligations of the Christian life (2:42).

This relationship may be seen throughout the NT. Thus Jesus “preaches” the in-breaking of the kingdom of God (Matt 4:17; 11:28). Men are called to decision by His mighty words and deeds. But His teaching, which astonished the crowds for its authority, was replete with ethical demands (cf. the sixfold “you have heard that it was said...but I say to you” in Matt 5). So also Paul in his epistles often followed the kerygmatic content of his gospel with its ethical demands (Rom, Gal, Eph, Col). Such ethical demands were seen as the inevitable corollary of response to the kerygma.

One may note, therefore, that “doctrine” in contemporary parlance would derive more from the content of the kerygma than from the didachē in the NT.

However, since ethical instruction, or obedience to the divine will in the NT is so closely related to response to the preaching with its “doctrinal” content, it is not surprising that teaching itself eventually came to include the essential data of the faith. Thus “the elder” uses didachē to refer to the truth of the incarnation, belief in which, of course, should eventuate in love (2 John 9, 10).

This latter meaning of “teaching,” as including the essential beliefs of the Christian faith, ultimately prevailed in the Early Church and continues in vogue today by the tr. of “doctrine” for didachē and didaskalia.

Brian Houston on Preaching

 

Bibliography K. H. Rengstorff, διδάσκω, G1438, TDNT, II (1935), 135-165; C. H. Dodd, The Apostolic Preaching and Its Developments (1936); id. Gospel and Law (1951); D. M. Stanley, “Didache As a Constitutive Element of the Gospel-Form,” CBQ, XVII (1955), 216-228; J.-L. Leuba, “Teaching,” VB (Fr. orig. 1956), 414-416; J. J. Vincent, “Didactic Kerygma in the Synoptic Gospels,” SJT, X (1957), 262-273; E. F. Harrison, “Some Patterns of the New Testament Didache,” BS, CXIX (1961), 118-128; O. A. Piper, “Gospel (Message),” IDB (1962), II, 442-448; P. H. Menoud, “Preaching,” IDB (1962), III, 868, 869.

Be Blessed today,

Yours for the sake  of His amazing grace, His Church and His Kingdom

Blair Humphreys

Southport,  Merseyside, England