Let us turn to 2 Timothy 1.
Hold the pattern of sound words which thou hast heard from me, in faith and love which is in Christ Jesus.
—2 Timothy 1:13
Let us pay attention to the phrase, “the pattern of sound words,” or “the standard of sound words.” The theme of this conference is what God has entrusted to His church. My responsibility is to speak concerning the pattern of sound words.
Paul received something from the Lord, and what was entrusted to him by the Lord he also entrusted to Timothy.
Paul had gone through spring, summer, and fall; now he had reached winter. He knew that, if the Lord tarried, sooner or later he would be with the Lord. The Lord’s purpose for him was that he would be a martyr.
When a fig tree loses its fruit in winter, the fruit has fallen from the tree. But next year spring will arrive, and in the place where that fruit fell, another fruit will be born.
Before Paul died for the Lord, he knew that, if the testimony of the Lord was to move forward, the fruit of Timothy had to be born in the place of the original fruit. After Timothy, there would be another Timothy. If the Lord tarried, there would be many Timothys.
What Paul had received from the Lord, he now gave to Timothy. What I have been entrusted with is what I am entrusting to you. You are to hold fast to that trust.
What is that trust? It is that you would hold fast to the pattern of sound words. That is what God has entrusted to His church.
What is the pattern of sound words? The word pattern is a special word Paul uses. In the whole Bible, it is used only twice: once in 1 Timothy and the second time in 2 Timothy.
The first occurrence is in 1 Timothy 1.
Faithful is the saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief.
—1 Timothy 1:15
The word pattern is found in the next verse.
Howbeit for this cause I obtained mercy, that in me as chief might Jesus Christ show forth all His longsuffering, for an ensample of them that should hereafter believe on Him unto eternal life.
—1 Timothy 1:16
Here Paul is an example. In those who are saved, there is much work and much patience. It does not matter how different people may be; God’s work is one.
If we ask how much patience and work the Lord has put into such a person, then we can see it in Paul’s life. If He was able to do such a work in the chief of sinners, how much more can He do in us?
This is the example. In other words, look at Paul. How do we know that the Lord has so much patience with us? How do we know that we have received mercy? Look at Paul. He was a pattern.
This word example is the word pattern. It also carries the meaning of an outline or a sketch. It gives an impression. Everybody is different, but God’s work has a pattern.
Paul himself was an example of that pattern. Then Paul says to Timothy, “Hold the pattern of sound words which thou hast heard from me.”
The Bible is God’s Word. God spoke through the prophets, through Peter, through John, through the writer of Hebrews, and through James. What God spoke was one.
Throughout all His Word, there is an outline. There is a pattern in His Word. Listen to the words that Paul gave to Timothy and to the church. That is the pattern, the outline, of sound words.
It may be only a sketch. A sketch is not very specific, but you can tell what it is. In the same way, you can see God’s purpose in the pattern of His Word.
Because this word appears only twice in the Bible, the two passages explain and interpret one another. In 1 Timothy, Paul is the chief of sinners, yet he is an example.
For this gospel, Paul was appointed a preacher, an apostle, and a teacher. What he gave and entrusted to Timothy, and what God has given us through the thirteen epistles, reveals the entire pattern of God’s Word.
If we want to make this clearer, we need to consider the words used for “word.” There are two Greek words: logos and rhema.
Logos is the word of truth. It is God’s complete Word.
When we speak of rhema, it is also God’s Word, but its emphasis is on life and the way.
I am the way, and the truth, and the life.
—John 14:6
God’s Word is very great, because He is a God of wisdom. When God speaks, His Word is as great as the universe. He does not speak scattered words. He speaks completely.
He will not speak something here and forget something elsewhere. This is our God. As long as you hear God speak a word, it is the word of truth.
Many times, in Chinese, this is translated as doctrine. Doctrine is important. On the one hand, there is doctrine; on the other hand, there is life; and there is also the way.
When we read the Lord’s Word, many times we emphasize doctrine. But let us not forget that our Lord is the way, the truth, and the life. Logos means His complete Word, because revelation is complete. He is the Alpha and the Omega.
In His Word there is harmony. Even though His Word is as great and grand as the universe, when you read His Word, you are filled with joy. This is logos.
Therefore, to hold fast to the pattern of sound words can also be understood as holding fast to the pattern of sound doctrine.
Rhema is also the Word of God; it is also the Bible. But the Holy Spirit abides in us and leads us into all truth.
He reminds us of the Word already spoken in the Bible. When the Holy Spirit speaks to us today, a word that was ancient becomes a word for today.
When the Holy Spirit wrote the Bible, it was for the general public. But when the Holy Spirit speaks to me individually, it is as though, in the whole world, He is speaking only to me. It becomes very personal.
For that reason, we are revived. When we read His Word, we are filled with feeling and filled with life. Before we were weak; then we become strong. This is the word of life.
Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
—Matthew 4:4
The Lord said, “The words that I have spoken unto you are spirit, and are life.” The word used there is rhema.
Logos is the foundation of the Word of God. Rhema is the application of the Word. It is not you or I using the Word; it is the Holy Spirit using it. Then we are made alive, and then we see the way.
God’s Word is God’s Word. But Paul’s emphasis here is logos—doctrine. We are to hold fast to the pattern of sound words.
In the next verse Paul speaks of the Holy Spirit. The Holy Spirit takes the Word we have already heard and speaks it to us again. Then we are made alive. We understand doctrine, and we understand the way of the cross.
We have been partakers of many conferences. But unless the Holy Spirit takes the message we have heard and speaks to us again, we cannot hold fast to that which God has entrusted to the church.
What is the pattern of sound words? We need to use Paul’s words to interpret his own words. When you read Scripture, you need to read it in context.
When Paul wrote his first two epistles, 1 Thessalonians and 2 Thessalonians, he was facing an infant church.
It was as though he were a professor in a university, but he could not teach university lessons to an infant in a crib. His words were words of encouragement—small words for them.
He spoke of holiness, but he did not speak of the doctrine of holiness. The doctrine is found in Romans.
When we arrive at the school of Christ in Romans and Galatians, Paul does not merely speak of being sanctified. He gives the deeper doctrine.
To the infant believers, he says that the will of God is for them to be sanctified. In a simple sense, to be sanctified is to keep the body from contamination. If he had spoken anything deeper, they would not have understood.
The first two epistles are full of life. Their words are simple, because the child is young and must be taught word by word.
But in the second set of epistles—1 Corinthians, 2 Corinthians, Galatians, and Romans—it is different. Now we are in the school of Christ. God’s Word flows from the throne of God, and Paul’s revelation is magnificent.
Paul told the elders of the church in Ephesus that he had not withheld anything of the purpose of God from them. If you are to understand His will, you need to read these epistles.
But after Paul lost his freedom and was imprisoned, the heavens were opened. Paul entered another stage.
Even though the truths had already been spoken in Romans and Galatians, Paul spoke again to the churches in Ephesus and Colossae—higher words and deeper words.
When you read Ephesians, Colossians, Philippians, and Philemon, Paul’s words are abundant. But when you read the last three epistles—1 Timothy, 2 Timothy, and Titus—his words seem fewer.
He should appear to be richer and richer, and his words should appear to be more numerous. But now his words are simplified. Many are plain statements.
“Christ Jesus came into the world to save sinners.” This is a very simple word. But do not forget: the words spoken in these three epistles are words of summary.
Outwardly, the words are fewer, but the content is not lessened. Two words may equal twenty thousand words. This is the condition of one who is mature.
Paul’s life had reached a point where, slowly, his words became fewer. By grace, he only needed to say two words, and those two words summarized many things he had spoken before.
Second Timothy was written before Paul’s martyrdom. It was during his second imprisonment in Rome, and soon he would be martyred.
Paul greeted Timothy, remembering how Timothy had been saved and had received grace. But when he wrote this letter, his heart was heavy. He knew that soon he would be martyred.
Paul wanted to leave words with Timothy. Timothy had followed the Lord throughout his life, and the Lord had used Paul to help him. Whenever Timothy had difficulties or questions, he had Paul.
But now Paul was in prison. All in Asia had turned away from him, and everyone was afraid to be near him. Paul knew that, if he left, the responsibility would fall upon Timothy’s shoulders.
Paul had reached his winter. Sooner or later the fruit would fall, but that was God’s purpose. Before the fruit fell, another fruit had to be borne. Timothy had to continue.
Timothy was timid. Of course he was afraid. Therefore, Paul encouraged him.
Be not ashamed therefore of the testimony of our Lord, nor of me His prisoner: but suffer hardship with the gospel according to the power of God.
—2 Timothy 1:8
Paul was saying, “Do not be ashamed of me, but join me in suffering. I am suffering in prison; you suffer outside the prison.”
When someone suffers, it is easy to ask, “Did I walk the wrong way? Why did those in Asia leave me? If the Lord is using me, why did they leave me at the most important time?”
But Paul knew that his way was not wrong. If he had chosen the way himself, then in difficulty he might ask whether he had walked the wrong way. But Paul was to be martyred, and his way could not be wrong. He had walked that way his entire life, and Timothy was to follow.
Paul comforted Timothy. Our way is not wrong, because God has called us with a holy calling.
We have suffered, but God has not mistreated us. He has embraced us and treated us with kindness. Why? Because He is the One who called us.
He did not call us according to our works. If we walk this way merely because it is our own work, then we may suffer because we decided to go that way. But no—it is according to His purpose.
Purpose alone is not enough. If you have only purpose, you will not walk very long. Many young people want to walk the way and serve the Lord, but after a little while they cannot walk anymore.
What is the secret? If God calls us, first we need to know God’s will. Secondly, He gives us grace. Without grace, we cannot walk the way.
We may suffer much, but because God has grace, suffering is no longer merely suffering. When you are filled with His grace, pain is no longer pain, and rejection counts as nothing.
When Paul speaks of calling and grace, he thinks of things in the past. When did the Lord give us grace? Before the foundation of the world, through Christ Jesus.
Who saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before times eternal.
—2 Timothy 1:9
How do we know this grace? It is through the appearing of our Savior, Christ Jesus. Paul is very specific: he speaks of Savior, Christ, and Jesus.
Through the appearing of our Savior two thousand years ago, He came to earth. The Word became flesh and manifested grace to us.
Our Saviour Christ Jesus, who abolished death, and brought life and immortality to light through the gospel.
—2 Timothy 1:10
This is the gospel. This is the good news. Through this good news, death is abolished, and life and immortality are brought to light.
There are two important points here. First, He abolished death. Second, He brought life and immortality to light.
For this gospel Paul was appointed a preacher, an apostle, and a teacher. What is the gospel? He abolished death. What is the gospel? He brought life and immortality to light.
The gospel is not merely a theory. A price must be paid. Paul was not imprisoned only once; he was imprisoned twice. He suffered these things for the gospel.
Paul’s imprisonment was different from that of many others. It was for the gospel. When we suffer for the sake of the gospel, it proves that we have received its benefit.
Paul says that he is not ashamed. Suffering cannot be suffering merely for suffering’s sake; that would be cruel. But Paul says that this suffering is glorious.
For I know Him whom I have believed, and am persuaded that He is able to guard that which I have committed unto Him against that day.
—2 Timothy 1:12
Paul did not merely preach whom he believed; he knew whom he believed. He was persuaded that the Lord was able to guard what had been entrusted to Him until that day.
That day is the day when Paul would receive his crown.
Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, shall give to me at that day; and not to me only, but also to all them that have loved His appearing.
—2 Timothy 4:8
What did John say when he suffered? He did not say, “Pity me. I have suffered so much.”
I John, your brother and partaker with you in the tribulation and kingdom and patience which are in Jesus.
—Revelation 1:9
Suffering and the kingdom are always twins. If someone must bear suffering but has no future, no tomorrow, then that cross is too heavy.
But thank the Lord: we look toward that day, the day when we gain a crown. For the sake of the gospel, Paul could have fellowship in suffering; and because we have fellowship in suffering, we have a part in His kingdom.
The kingdom points to reward, but it also speaks of comfort. The gospel is clear: first, death is abolished; second, life and immortality are brought to light; and then, if we suffer with Him, we shall be glorified with Him.
Three important points are involved: death is abolished, life is brought to maturity, and we stand before the Lord to receive the glorious crown.
What is the pattern of sound words? It is the gospel.
The gospel has three important points:
Our Lord’s life began in a manger and grew all the way to the throne through the cross.
Our Lord went from the manger to the throne through the cross. In our natural life, we are born in a crib and eventually lie in a tomb. We go from dust to dust. We come into the world horizontally, and we leave it horizontally.
That is the way of natural life. But our Lord is different. He came in horizontally, but He left vertically.
The more we live naturally, the closer we are to the tomb. But with our Lord, the more His life is expressed, the closer He is to the throne. The beginning point may be the manger, but the final point is the throne. Yet it must go through the cross.
These are the three important points of the gospel: the cross, life, and the crown.
Our Lord has reached the throne, and the goal of our life is the throne. No matter how much suffering or how many tears there may be, we walk the way of the cross.
When Timothy considered that Paul was about to be martyred, he would naturally be afraid. But thank the Lord: a martyr has the heart of a lion, but the face of an angel. This is what the gospel produces.
Paul had arrived at the end of winter, and he gave the most important words to Timothy. These words were a conclusion to all that the Lord had used him to speak.
The three important points of the gospel are the pattern. Paul says, “The pattern of sound words which thou hast heard from me.”
God revealed these things to Paul. God entrusted these words to Paul, and Paul spoke them to others. Timothy heard the words.
The Holy Spirit gathered these words, and they are found in the thirteen epistles of Paul. If you are to know what it means to hold fast to the pattern of sound words, you need to read the thirteen epistles of Paul.
There are two ways to study Paul’s thirteen epistles. One is according to chronological order.
First and Second Thessalonians were written first. Then, several years later, Paul wrote Romans, Galatians, First Corinthians, and Second Corinthians. Later still, while in prison, he wrote Ephesians, Colossians, Philippians, and Philemon. Finally, before his martyrdom, he wrote 1 Timothy, 2 Timothy, and Titus.
If you study the epistles in this way, you can see how Paul’s life matured and how his revelation was elevated each time. This helps us much.
But there is another way to study them: according to doctrinal order.
Since the pattern of sound words was given to the church, the order should also be according to doctrine. Romans speaks of God’s purpose of salvation, so it is first.
Romans is rich and important. Then come 1 Corinthians, 2 Corinthians, and Galatians. This is the order we find in the Bible today.
Romans through Galatians form the first cycle. Then Paul had even more riches in him and began to speak again: Ephesians, Philippians, Colossians, and Philemon.
In Romans, Paul speaks from earth to heaven. In Ephesians, he speaks from heaven down to earth. This is the second cycle.
Then, finally, we arrive at 1 Thessalonians and 2 Thessalonians in the doctrinal order. The other epistles are personal letters.
What God entrusted to the church are the words that God spoke through Paul to the church. He spoke three great words to the church: the first, second, and third cycles.
If we carefully read the first four epistles—Romans, 1 Corinthians, 2 Corinthians, and Galatians—what do they tell us? Paul tells us in 1 Corinthians. They speak of the word of the cross.
For the word of the cross is to them that perish foolishness; but unto us who are being saved it is the power of God.
—1 Corinthians 1:18
Seeing that Jews ask for signs, and Greeks seek after wisdom: but we preach Christ crucified, unto Jews a stumblingblock, and unto Gentiles foolishness; but unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
—1 Corinthians 1:22-24
What is the word of the cross? We preach Christ crucified. That is the word of the cross. To Jews, Christ crucified is a stumbling block; to Gentiles, it is foolishness. But to those who are called, Christ is the power of God and the wisdom of God.
The church in Corinth was in a city full of evil. Yet many people there turned to the Lord. They were saved by grace and baptized into one body. In Corinth, we see the church and the body of Christ.
But the church in Corinth had many problems. Although they were rich in gifts, they had many difficulties.
After we are saved, problems arise. At the beginning, it is like a honeymoon. Brothers and sisters love one another, and everyone wants to be together. But after a little while, difficulties arise.
At the beginning, they said, “I am of Paul,” and “I am of Cephas.” Christ was divided. Yet the church should be the body of Christ. How can it be divided?
In the first century there were such problems, and in the twenty-first century we see them even more clearly. Who can solve the problems of the church today? Nobody can.
The person who tries to solve the problem often becomes the one who must bear the problem. He leaves one sect but goes to another. Is there an answer? The church in the world has many problems: moral problems, doctrinal problems, and practical problems.
The tree is growing, but the tree is growing crooked. In 1 Corinthians, Paul is trying to straighten the tree.
When a tree grows crooked, it has a problem. A child may grow with all the other children, but he is moving in his own direction. The problem must be solved.
The world has its ways. The Jews have one way: they want signs and power. The Greeks have another way: they seek wisdom.
The Greeks had sought wisdom for hundreds of years. Yet when they came to Jesus, they said, “We would see Jesus.” They did not want merely to see Socrates or Aristotle. The world was a mess, and no one could solve it.
To solve a problem, you need two things: wisdom and power. Some have wisdom but no power. Others have power but no wisdom.
The Jews can contribute power, and the Greeks can contribute wisdom. But how do you solve the problem of the church?
We may say, “Let us have a special meeting. Let us invite mature brothers to help us. Let someone tell us how to walk the right way.” But there is no person who has a solution for this mess.
We need wisdom, and we need power. You want power? Go to Judaism. You want wisdom? Read Greek philosophy. But man’s ways and God’s ways are different.
The power we need is God’s power, and the wisdom we need is God’s wisdom. This is the word of the cross.
The Greeks preach Socrates. The Jews preach Moses. But we preach Christ crucified. The Jews speak of the Messiah; we speak of the Messiah who was crucified.
The cross is weakness, and Christ is strong. How can these two be put together? This is the paradox of the universe. To put them together requires true wisdom and true power.
We preach Christ crucified: to Jews, a stumbling block; to Greeks, foolishness.
The Jews preach a glorious Messiah. But how can glory and shame be put together? The cross is shame.
According to Deuteronomy, the one who is hanged on a tree is cursed.
He that is hanged is accursed of God.
—Deuteronomy 21:23
Jesus was hung on the cross. If He is cursed, how can He be the Christ? Paul knew that the Old Testament was not wrong, but his interpretation had been wrong.
Before Paul was saved, the cross was a stumbling block to him. He could not believe it. Not only could he not believe it; he persecuted those who followed Jesus.
Why could he not believe? If Jesus were indeed the Messiah, Paul thought that His power should be greater than the power of the Roman Empire. If the Messiah could defeat Rome, then thousands of Jews would follow Him.
But Rome crucified the Lord Jesus. How could Paul believe? To the natural mind, this represented weakness.
Greek philosophy teaches people to develop themselves, enhance themselves, and show forth their greatest strength. But the cross displays apparent weakness and apparent foolishness.
Nobody wanted the cross. On the surface, it appeared to be foolishness. But, brothers and sisters, this is the greatest power.
The weakest is the strongest. The greatest power on earth is not nuclear power; it is the power of the cross.
The greatest wisdom in the universe is not found in philosophy. All philosophers put together cannot match the wisdom of the cross.
When you see the cross as God’s power and God’s wisdom, then you begin to understand the word of the cross.
Let us read Romans 5.
For while we were yet weak, in due season Christ died for the ungodly.
For scarcely for a righteous man will one die: for peradventure for the good man some one would even dare to die.
But God commendeth His own love toward us, in that, while we were yet sinners, Christ died for us.
—Romans 5:6-8
For if, while we were enemies, we were reconciled to God through the death of His Son, much more, being reconciled, shall we be saved by His life.
—Romans 5:10
This is the story of the cross. On the cross, our Lord died for sinners. We are all sinners.
One will hardly die for a righteous man, though perhaps for a good man someone would dare to die. But while we were sinners, Christ died for us. God’s love was manifested.
What is God’s love? Look at the cross. Look at how He died for us sinners. He did not die for one man only; He died for many because of His great love.
More amazingly, He not only died for sinners; when we were His enemies, He died for His enemies.
What is the cross? The cross is where man hated God most. They cried, “Crucify Him! Crucify Him! Get rid of Him!”
We were not only sinners; we were enemies. Before we were saved, we hated Him and rejected His salvation.
Yet He died for His enemies. He suffered shame from men. Pilate sentenced Him to the cross, and Jews and Gentiles crucified Him. We are all sinners and enemies.
The cross shows forth the hatred of man at its fullest. But do not forget: the cross is also the climax of love.
When man hated God to the utmost, God loved man to the utmost. When He suffered shame and rejection, that was the suffering of the cross.
He was rejected. He was scourged. He was nailed to the cross.
Those nailed to a cross suffered terrible pain. Naturally, one would curse God or curse one’s enemies. One would curse the person who nailed him to the cross.
But our Lord suffered greatly, and He did not curse. Instead, He blessed. On the cross, He prayed for sinners.
Father, forgive them; for they know not what they do.
—Luke 23:34
To crucify someone requires power. Judas used craftiness; Rome used the power of the empire; and the world displayed its strength in crucifying Him.
But when someone strikes your cheek and you turn the other cheek, who is weak and who is strong? The one who strikes is the weak one. The one who can turn the other cheek is strong.
This is the power of love—the great power of love. On the cross, the Lord turned the other cheek. He said, “Father, forgive them, for they know not what they do.”
The cross shows us the power of love. That power is the power to love the enemy. When you have been wronged and rejected by the enemy, yet can still say, “Forgive them,” that is the power of love.
But will God listen to this prayer? Of course He must answer the prayer of His beloved Son.
Yet there is a problem. These are sinners and enemies. According to God’s righteousness, they should be judged. If God simply let them go, where would justice be?
God is a God of love, but how do we prove that He is also a God of righteousness?
God’s righteousness and God’s love appear to stand apart. If they could not meet, then the problem of sin could not be resolved. Your sin and my sin could not be resolved.
The first three hours on the cross, man crucified our Lord. But if there had been only those three hours, there would have been no complete salvation.
Many people try to defend Judas, saying that if he had not betrayed the Lord, we would not have salvation. But that is completely wrong. A million Judases could not accomplish the work of salvation.
In the latter three hours, from twelve to three o’clock, we hear our Lord cry:
My God, My God, why hast Thou forsaken Me?
—Matthew 27:46
God did not allow us to die; He allowed His Son to die. In the first three hours, man crucified Him. In the last three hours, God judged our Lord.
If God had not done this, salvation would not be complete. There would be no answer in the world.
Because of the latter three hours, Jesus stood in your position and mine. The wrath of God was upon His Son. Jesus was judged for our sake and completed redemption, so that God’s love and God’s righteousness could both be satisfied.
There is a story of a king whose son committed a crime. According to the law of the land, both of his eyes had to be taken out.
If the king took out both the son’s eyes, there would be righteousness but no love. If he excused his son entirely, there would be love but no righteousness.
So, on the day of penalty, the king said, “Take out one eye of my son, and take out one of my eyes.” In this way, the penalty was satisfied, and the king’s love was also expressed.
If we had only God’s righteousness or only His love, we would have no hope. But thank the Lord: on the cross, God’s righteousness and God’s love met.
This is the wisdom of God, and it is also the power of God. Men thought it was foolishness and weakness, but this is how we were saved.
The gospel is good news—great news for all mankind. Why is it good? Because mankind has salvation. God is a God of love, and God is a God of righteousness. On the cross, His righteousness and His love met.
This is the beginning of our salvation. We are no longer condemned, because the redemption of the cross has delivered us from judgment and penalty.
When we are saved, we are full of joy. It is as though the whole world has changed. But the world did not change; we changed.
We think that we will now live a wonderful and satisfying life. The cross enables us to go to heaven. But slowly, we begin to see many problems.
After marriage, problems begin. For many years two people may have lived under separate roofs; now they live under one roof, and many problems arise.
What is the wisdom of the cross? What is the power of the cross? Before we were saved, He wanted to take care of us. After we are saved, He still wants to take care of us.
Before we are saved, we need the power and wisdom of the cross. After we are saved, we still need the power and wisdom of the cross.
The groom is a problem groom, and the bride is a problem bride. After years of life together, who can help in the marriage?
I heard a message from Brother Nee before I was married. He said that if you are going to marry a sister, you should look at her mother, because she has learned much from her mother. How she treats her father may be how she will treat you in the future.
Before we were saved, we needed the cross. After we are saved, we still need the cross.
The cross is where God’s power is manifested, and it is where God’s wisdom is manifested.
Not only are we introduced to the Lord through the cross; all our problems are solved through the cross. This is the word of the cross.
Through Romans and Galatians, we see how the cross resolves all problems. Our salvation is a complete salvation.
Romans and Galatians show us the doctrine of the cross—the word of the cross. First Corinthians and Second Corinthians show us the way of the cross.
We cannot stop merely at the word. God’s method is the cross. Through it, He solves our problems before and after we are saved.
We do not only have redemption; we also have fellowship in the cross in our daily life.
Through the illumination of the Holy Spirit, we bear our cross and walk the way. Paul is ahead of us, and he calls us to follow him. This is the calling of the Spirit.
Not only do we hear the word of the cross; we also walk the way of the cross.
Our time is gone. Let us have a word of prayer.
Lord, we want to commit these words into Your hands.
We especially pray for the young people in our midst. May they be like Timothy. If You tarry, the torch of the testimony of the church will be in their hands. We pray that they would hear these words.
We pray for the elder brothers, that through these words we may be comforted. We may look back and understand our lives.
We indeed can see the power and the wisdom of the cross. For this, we give You all glory and honor. Hear our prayer.
In Jesus’ precious name, amen.