"Spiritual Growth, Part 2" by Romans:
https://www.youtube.com/watch?v=ZUnDKD1NMH4
This is Part 2 of our Series, “Spiritual Growth” or, growing in the Grace and Knowledge of Jesus Christ (as we read in 2 Peter 3:18). Such Growth is a vital aspect of being a Christian. We have not signed on the dotted line for a Lifetime Membership in a Health Club where it doesn't matter whether we ever go there or not.
Whatever we do, there, we are still members in good standing. Where being a member of the Body of Christ is concerned, Jesus said, “No man, having put his hand to the plough, and looking back, is fit for the kingdom of God” (Luke 9:62).
Being a member of the Body of Christ is a daily walk according to the lead of the Holy Spirit, and the direction provided by the Word of God. It is a daily experience, a daily relationship, a daily opportunity to bear fruit to God's Glory, and it is a daily walking on to a field of conflict where there is a raging battle in progress.
We are engaged in that battle. It is a battle of Good vs. evil, Light vs. darkness, Truth vs. lies, the Kingdom of God vs. the world, and Spirit vs. flesh. The last chapter of the last Book of the Bible gives away the end: The Forces of Good and Light and Truth and the Kingdom of God and the Spirit win the war.
But there were and are and will also be many spiritual casualties before the war is concluded. In the Parable of the Sower, beginning in Luke 8:11, Jesus deciphers the symbols of the Parable: “The seed is the word of God. 12 Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. 13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away...”
He continues in Verse 14: “And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. 15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.”
Those by the way side, on the rock, and entangled in thorns all began to grow, but do not continue to grow. Spiritual growth is indispensable to us as children of God, and disciples of Jesus.
Consider carefully what we read in John 8:31: “Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed.” To be able to both grow AND bear fruit we, as branches, must be connected to the Vine, to Jesus Christ. Jesus said in John 15:5: “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.”
And, regarding those spiritual casualties, Jesus went on to say in the next verse, “If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned” (John 15:6). As I said, and as bears repeating, Spiritual growth is indispensable to us as children of God, and disciples of Jesus. Of the spiritual warfare we are engaged in, we read Jesus' words in Matthew 10:22, “And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved.”
Spiritual growth empowers endurance and victory, which, in turn, are the evidences of yet more Spiritual growth. For us, there is no satisfaction with our current status quo; there is no stagnation, and there is no retreat. As long as we are in this flesh, we are called upon to continue to grow, and to aid in the growth of each other: “... till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Ephesians 4:13).
Of this , Albert Barnes writes: “Till we all come - Until all Christians arrive at a state of complete unity, and to entire perfection... In the unity of the faith - Margin, into. The meaning is, until we all hold the same truths, and have the same confidence in the Son of God...
And of the knowledge of the Son of God - That they might attain to the... practical acquaintance with the Son of God, and might thus come to the maturity of Christian piety; see the notes on Eph_3:19.
Unto a perfect man - Unto a complete man” {or, an adult male or female}. “This figure is obvious. The apostle compares their condition then to a state of childhood. The perfect man here refers to the man “grown up,” the man of mature life...
He does not refer to the doctrine of “sinless perfection” - but to the state of manhood as compared with that of childhood - a state of strength, vigor, wisdom, when the full growth should be attained.
Unto the measure of the stature - Margin, or age. The word “stature” expresses the idea. It refers to the growth of a man. The stature to be attained to was that of Christ. He was the standard - not in size, not in age - but in moral character. The measure to be reached was Christ; or we are to grow until we become like him.
Of the fulness of Christ - The phrase “the measure of the fulness,” means, probably, the “full measure” - by a form of construction that is common in the Hebrew writings, where two nouns are so used that one is to be rendered as an adjective - “as trees of greatness” - meaning great trees. Here it means, that they should so advance in piety and knowledge as to become wholly like him.”
Having said all of that, now I will actually begin tonight's Discussion, so allow me, again, to give basic credit to the Max Lucado's Devotional Bible for the basic outline of Scriptures that I will be using, tonight. I have added some verses and Spiritual meat to the basic skeletal outline that appears in the Bible that I just mentioned. But I give them credit for the main Themes, and Theme headings.
The first thing we are going to discuss tonight is that:
Spiritual Growth includes Contentment: 1 Timothy 6:6-9: "But godliness with contentment is great gain. 7 For we brought nothing into this world, and it is certain we can carry nothing out. 8 And having food and raiment let us be therewith content...
Verse 9 “But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." These are the real world manifestations of the thorns that choke the word, and cause a believer to become stagnant and unfruitful.”
Of these verses Matthew Henry writes, “From the mention of the abuse which some put upon religion, making it to serve their secular advantages, the apostle, I. Takes occasion to show the excellency of contentment and the evil of covetousness. 1. The excellency of contentment.
Some account Christianity an advantageous profession for this world. In the sense they mean this is false; yet it is undoubtedly true that, though Christianity is the worst trade, it is the best calling in the world.
Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a sorry trade; but those that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come.
(1.) The truth he lays down is that godliness with contentment is great gain. Some read it, godliness with a competency; that is, if a man have but a little in this world, yet, if he have but enough to carry him through it, he needs desire no more, his godliness with that will be his great gain. For a little which a righteous man has is better than the riches of many wicked, (as we read in Psalm 37:16).
We read it, godliness with contentment; godliness is itself great gain, it is profitable to all things; and, wherever there is true godliness, there will be contentment; but those have arrived at the highest pitch of contentment with their godliness are certainly the easiest happiest people in this world.
Godliness with contentment, that is, Christian contentment (content must come from principles of godliness) is great gain; it is all the wealth in the world. He that is godly is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world he has enough. Here we have, [1.] A Christian's gain; it is godliness with contentment, this is the true way to gain, yea, it is gain itself.
[2.] A Christian's gain is great: it is not like the little gain of worldlings, who are so fond of a little worldly advantage.
[3.] Godliness is ever accompanied with contentment in a great or less degree; all truly godly people have learned with Paul, in whatever state they are, to be therewith content, Philppians 4:11. They are content with what God allots for them, well knowing that this is best for them. Let us all then endeavour after godliness with contentment.
(2.) The reason he gives for it is, For we brought nothing with us into this world, and it is certain we can carry nothing out, 1Timothy 6:7. This is a reason why we should be content with a little. [1.] Because we can challenge nothing as a debt that is due to us, for we came naked into the world. Whatever we have had since, we are obliged to the providence of God for it;
but he that gave may take what and when he pleases. We had our beings, our bodies, our lives (which are more than meat, and which are more than raiment), when we came into the world, though we came naked, and brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have?
We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage.
[2.] We shall carry nothing with us out of this world. A shroud, a coffin, and a grave, are all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us?
(3.) Hence he infers, having food and raiment, let us be therewith content. Food and a covering, including habitation as well as raiment. Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content.
Here we see, [1.] The folly of placing our happiness in these things, when we did not bring any thing into this world with us, and we can carry nothing out. What will worldlings do when death shall strip them of their happiness and portion, and they must take an everlasting farewell of all these things, on which they have so much doted?
The necessaries of life are the hounds of a true Christian's desire, and with these he will endeavour to be content; his desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these may hope to enjoy: Having food and raiment.
2. The evil of covetousness. Those that will be rich (that set their hearts upon the wealth of this world, and are resolved right or wrong, they will have it), fall into temptation and a snare. It is not said, those that are rich, but those that will be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it.
Those that are such fall into temptation and a snare, unavoidably; for, when the devil sees which way their lusts carry them, he will soon bait his hook accordingly... They fall into many foolish and hurtful lusts. Observe,
(1.) The apostle supposes that, [1.] Some will be rich; that is, they are resolved upon it, nothing short of a great abundance will satisfy. [2.] Such will not be safe nor innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, etc.
[3.] Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition. [4.] It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them, hurtful, and therefore we should be afraid of them, especially considering to what degree they are hurtful, for they drown men in destruction and perdition.
II. Hence he takes occasion to caution Timothy, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately.
The prophets under the Old Testament were called men of God. 1. He charges Timothy: Flee these things. It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God.
2. To arm him against the love of the world, he directs him to follow that which is good. Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation towards men, godliness towards God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness.
Those that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness - patience to bear both the rebukes of Providence and the reproaches of men, and meekness wherewith to instruct gainsayers and pass by the affronts and injuries that are done us.
Observe, It is not enough that men of God flee these things, but they must follow after what is directly contrary thereto. Further, What excellent persons men of God are who follow after righteousness! They are the excellent of the earth, and, being acceptable to God, they should be approved of men. 3. He exhorts him to do the part of a soldier: Fight the good fight of faith.
Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal.
He exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare. (2.) This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, (as we read in Revelation 3:11). (3.) We are called to the fight, and to lay hold on eternal life. (4.)
The profession Timothy and all faithful ministers make before many witnesses is a good
profession; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them to this.”
Still speaking of contentment as a mark of Spiritual growth, notice also, Philippians 4:11-13: "Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me."
The Preacher's Homiletical says of this: “Not that I speak, etc. “Do not mistake me; I am not moved thus by the good of my own need.” The apostle does not leave it possible for one to say with the melancholy, “When a man thanks me heartily, methinks I have given him a penny and he renders me the beggarly thanks.”
I have learned … to be content.—“Self-sufficiency,” said Socrates, “is nature’s wealth.” St. Paul is only self-sufficient so far as Christ dwells in him and assures him, “My grace is sufficient for thee” (see Hebrews 13:5).
Philippians 4:12. I know how to be abased.—To be “in reduced circumstances.” I know how to abound.—To be in affluence. By this it does not appear that St. Paul meant, “I have chewed the bitter cud of penury, and tasted the sweets of prosperity.”
Many a man has had to do that—everything lies in how it is done. It is as much beneath the Christian philosopher to make a wry face at the one, as to clap the hands in childish glee at the other. I am instructed, etc. Lit. “I have been initiated.” To be full and to be hungry.—As if we said “to pasture and to pine.” It is the psalmist’s “green pastures and still waters.… The valley of the shadow of death...” {In Psalm 23:2 and 4}.
Philippians 4:13. I can do all things through Christ which strengtheneth me.—A fresh general statement of the self-sufficiency of verse 11. “In the grand brevity how marked is the assurance, and at the same time humility” (Meyer).
II. Maintained by having mastered the secret of Christian contentment.—1. A contentment gained by actual experience of the ups and downs of life. “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.”
The checkered and eventful life of the apostle had taught him many lessons, and not the least useful and important was the art of contentment. A man with his varied experience is not easily inconvenienced by fluctuating fortunes.
Contentment is gained, not by the abundance of what we possess, but by discovering how much we can do without. “That which we miscall poverty is indeed nature,” writes Jeremy Taylor; “and its proportions are the just measures of a man, and the best instruments of content. But when we create needs that God or nature never made, we have erected to ourselves an infinite stock of trouble that can have no period.” Most desires are first aroused by comparison with others.
2. A contentment inspired by divine strength.—“I can do all things through Christ which strengtheneth me.” He could conceive no circumstances in which that grace was not sufficient. His contented mind he regarded as a gift of God. “I have learnt from Thee, O God,” writes Augustine, “to distinguish between the gift and the fruit.
The gift is the thing itself, which is given by one who supplies what is needed, as money or raiment; but the fruit is the good and well-ordered will of the giver. It is a gift to receive a prophet and to give a cup of cold water; but it is fruit to do those acts in the name of a prophet and in the name of a disciple.
Though he was contented, he yet felt there was affliction—loss of liberty, jealous surveillance, inability to fulfil the great end of his apostolic mission... He rejoiced the more in this practical evidence of the love and gratitude of his converts. Every kindness shown to us by others, when it is recognised as coming from God, will augment our joy in Him.
Christianity furnishes powerful motives for the exercise of a contented mind.—1. The disciples of Christ are under the strongest obligations to walk in the footsteps of their divine Master. 2. True Christians are firmly convinced that their lot is chosen for them by their blessed Lord and Master.
3. It is chosen for them, in infinite love and mercy to their souls.—E. Cooper.
The art of contentment—1. Is not learned from nature. 2. Or outward things. 3. But is taught us by Gods Spirit. 4. By His promises. 5. By the rod of discipline.
6. Proficiency in contentment gained—(1) By despising unjust gain. (2) By moderating worldly desires and care. (3) By carefully using and charitably dispensing what we have. (4) By bearing want and loss with patience.—R. Sanderson.
I. What it is.—1. That our desires of worldly good are low and moderate. 2. That in all our views of bettering our worldly condition we indulge not immoderate cares. 3. That whatever our present condition be, we cheerfully submit to the providence of God in it.
4. That we are so easy with our own lot as not to envy others who may be in more prosperous circumstances. 5. That we will not use any unlawful means to better our present condition. 6. That we make the best of our condition whatever it be.
II. How it may be learned.—1. Christianity sets in view the most solid principles of contentment and the strongest motives to it. 2. Furnishes us with the brightest patterns of contentment to enforce its precepts and prevent our despair of attaining it.
Lessons.—1. The present state should be considered as a state of learning. 2. More depends on our spirits than upon our outward condition in order to contentment. 3. Labour to have our minds so formed that they may be content and tolerably easy in any state of life.
I. The extent of a Christian’s ability.—1. He is able to discharge every duty. 2. He is able to endure every trial. 3. He is able to brave every suffering. 4. He is able to overcome every temptation.
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II. The source of the Christian’s ability.—1. Christ strengthens us by His teachings. 2. Christ strengthens us by His example. 3. Christ strengthens us by the moral influence of His death as a sacrifice for our sin. 4. Christ strengthens us by uniting us to Himself, and bestowing on us, in answer to the prayer of faith, the influences of the Holy Spirit. Christ is the fountain of spiritual strength,—G. Brooks.'"
In the above paragraph, allow me to point out Christ's overriding preeminence as the Source of our ability to live our lives as Christians. Everything we receive in every aspect of our physical and spiritual lives comes either by or through Jesus Christ!
Let's return to the Commentary: "Psalm 23:1-2: "The LORD is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters." Matthew Henry adds these beautiful words to this very familiar Psalm: "In these words, the believer is taught to express his satisfaction in the care of the great Pastor of the universe, the Redeemer and Preserver of men. With joy he reflects that he has a shepherd, and that shepherd is Jehovah.
A flock of sheep, gentle and harmless, feeding in verdant pastures, under the care of a skilful, watchful, and tender shepherd, forms an emblem of believers brought back to the Shepherd of their souls. The greatest abundance is but a dry pasture to a wicked man, who relishes in it only what pleases the senses; but to a godly man, who by faith tastes the goodness of God in all his enjoyments, though he has but little of the world, it is a green pasture. The Lord gives quiet and contentment in the mind, whatever the lot is."
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In 1 Timothy 6:8-10, Paul writes: "And having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows."
Which leads us to our next point, but... we are out of time, tonight. God willing, we will pick it up and run with it next week, same day, same time, same discord app or website. I look forward to seeing you all then and there.
This concludes this evening's Discussion, “Spiritual Growth, Part 2.”
This Discussion was originally presented “live” on January 25th, 2023.
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