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In some of the final words Paul wrote to his friends in Philippi, he said, “Let your gentleness be evident to all” (Philippians 4:5).
Today, we don’t often refer to people as gentlemen or gentlewomen, but Paul suggests that saints should strive to earn this title every day.
The Greek word means behavior that is suitable for the occasion; not someone given to extremes nor being unpredictable. Paul uses this word in his leadership qualifications to both Timothy and Titus (1 Timothy 3:3; Titus 3:2). Peter uses this word for servants in relationship to their masters (1 Peter 2:18), and James uses it to describe what godly wisdom looks and sounds like (James 3:17).
When Paul says that our gentleness is to be “evident to all,” he uses a word that means intimate relationships. In other words, those who are closest to us should be the most aware of our gentleness. But it also means that anyone should be able to predict quite accurately how a gentleman or gentlewoman is going to behave or respond in the situations they are in.
Look how this phrase is rendered in other Bible translations:
AMPC: Let allmenknow and perceive and recognize your unselfishness.
NLT: Let everyone see that you are considerate in all you do.
KJV: Let your moderation be known unto all men.
How do I know if I am being a gentleman for Jesus? I must look in the mirror of others’ faces. If they are wondering how I am going to respond, or if they are shocked at how I just responded, then they must not know my gentlemanliness. I cannot excuse my unpredictable or unseemly response with excuses like, “I was caught off guard,” “I was having a bad day,” or “They just don’t know me very well.”
Christians, I pray that we may be known as the best of gentlemen or gentlewomen wherever we go and in whatever circumstances we find ourselves. After all, Paul concludes this verse in Philippians 4:5 with a heavy reminder for us: “The Lord is near.”
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Fifty-eight years ago this weekend, on April 4, 1968, just after 6pm on a balcony of the Lorraine Motel in Memphis, TN, Dr. Martin Luther King, Jr. was cut down by an assassin’s bullet. A powerful voice in the struggle for civil rights for African Americans was silenced, and yet his legacy still lives on more than a half-century later.
A couple of days ago, we remembered another historic death: the crucifixion of Jesus of Nazareth. But unlike Dr. King, today we also celebrate the resurrection of Jesus from the dead!
Does it matter that Jesus was raised back to life? If Dr. King’s legacy can still live on in the life of his followers, even though his body is in the grave, couldn’t the same thing happen for the followers of Jesus of Nazareth? The answer, quite simply, is “No!” This is because Jesus claimed that His kingdom was an eternal Kingdom, and that He came to bring people eternal life (John 3:16). If the Founder of this Kingdom could be held in the grave, what would His followers have to look forward to? Paul said this in 1 Corinthians 15:17-19.
(I’m not going to take the time to go through all the evidence for the resurrection of Jesus here, but I would encourage you to check out our series A.L.I.V.E.
We have named this series after a statement from Jesus, “I will build My Church.” He made this statement before His death and before His resurrection, which tells us that He knew the outcome before those events even occurred.
Look how Paul concludes that the resurrection of Jesus is what gives meaning to the terms “saints” and “Church” in Ephesians 1:15-23. Our faith in what Jesus did for us on the Cross—namely, paying the penalty for our sins—is what justifies us, allowing us to be called saints (2:4-5). Notice how saints are to now live (2:6-10).
Look at those two phrases: “saved…not by works” and “created…to do good works.” As my friend T.M. Moore noted, “We are not saved by good works, but we’re not truly saved without them.” Good works is what characterized the earthly ministry of Jesus (Acts 10:38), and good works are what His saints are now freed and empowered to do (Romans 7:4; 1 Peter 2:12).
Paul goes on to say that saints are who make up the Church of Jesus (Ephesians 2:14-22). The Church is not a building, but saints following the example of Jesus to make the Kingdom of God known in the world (Acts 4:32-35).
A hundred years later, Aristides wrote a letter to Emperor Hadrian about these saints (who were now known as Christians):
“They help those who offend them, making friends of them; do good to their enemies. They don’t adore idols; they are kind, good, modest, sincere, they love one another; don’t despise widows; protect the orphans; those who have much give without grumbling, to those in need. When they meet strangers, they invite them to their homes with joy, for they recognize them as true brothers, not natural but spiritual. When a poor man dies, if they become aware, they contribute according to their means for his funeral; if they come to know that some people are persecuted or sent to prison or condemned for the sake of Christ’s name, they put their alms together and send them to those in need. If they can do it, they try to obtain their release. When a slave or a beggar is in need of help, they fast two or three days, and give him the food they had prepared for themselves, because they think that he too should be joyful, as he has been called to be joyful like themselves.”
Jesus is the eternally-living Founder of His Church, and those who have had their sins forgiven by their faith in His death and resurrection are the living stones of His Church (1 Peter 2:5).
Coming to the Cross makes us saints. Making the Savior known by the way we live makes us the Church.
We can’t do this unless Jesus is alive and actively empowering us (Matthew 28:18-20).
Let me reiterate what my friend wrote, because this is how saints should live: “We are not saved by good works, but we’re not truly saved without them.”
The resurrection of Jesus makes it possible for us to not only be delivered from trying to earn our salvation by doing good works, but to be empowered to do good works so that we compel others want to know Jesus for themselves.
As the saints go, so goes the Church.
Check out all of the messages in this series “I will build My Church” by clicking here.
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In one of my favorite movies—The Princess Bride—one character believe himself to be very smart. In fact, Vizzini considers Plato, Aristotle, and Socrates to be morons compared to his massive intelligence. But in one section of the movie he keeps using a singular word over and over again, until Inigo says to him, “You keep using that word. I do not think it means what you think it means!” Sometimes I wonder if this is what people want to say to Christians!
Every family has its own unique lexicon—words and phrases mean something to them that they don’t mean to others. Every industry has shorthand for its products and services. Every friend group has their own inside jokes. And we Christians are just as guilty.
Sometimes instead of saying, “Yes” we say, “Amen.”
Instead of calling someone, “Mr. or Mrs.” we call them, “Brother or Sister.”
We soften some of our stronger language by saying, “I’m grieved in my spirit,” instead of saying more honestly, “I’m really ticked off!”
And sometimes, to sound super-spiritual when we pray, we begin to speak in Old English.
Is it any wonder that people outside of our church circles sometimes look at us like we’re a bit off?
So what do we mean by calling ourselves “Christian”? This was not the preferred name for followers of Jesus in the early Church:
Saints—60x (only 4x in Acts)
Believers—43x (26x in Acts)
Disciples—24x (all in Acts)
Christian—3x
The word originates in Acts 11:19-26 (v. 19 references the persecution of 8:1). The Greek language follows the Roman pattern of adding “ian” to the name of a great leader whom others were following. King Agrippa used this word in Acts 26:28, showing us how it has gained traction.
Christ is not a proper name, nor is it the surname of Jesus. Christ means the anointed One. So it’s more correct for us to say, “Jesus the Christ” (as in John 1:41).
So to be a Christian is to follow the Anointed One. To believe that He died to pay the penalty for our sins, and that He rose to life again to give us His eternal life.
To be a Christian is to live like Jesus, or to live as His ambassadors (2 Corinthians 5:11-21).
To be a Christian is to continue to live like Jesus even in the face of opposition (1 Peter 4:12-16; 2:21-23; 3:13-17).
Christians are being the Church when they are intentionally living in a way that makes Jesus known as the Christ—the One and Only Anointed One.
Some excellent questions for Christians to ponder:
What do you mean when you say, “I am a Christian”?
Do others see and hear Jesus in what you do and say?
Does your verbal confession and lifestyle confession compel others to come to Jesus?
Let’s make sure our lives are the best definition of what the Bible says a Christian truly is!
Check out all of the other messages in this series by clicking here.
Listen to the podcast of this post by clicking on the player below, and you can also subscribe on Apple, Spotify, or Audible.
Paul salutes his friend Titus, “Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior” (Titus 1:4).
I’m not sure why several English translations of the Bible leave the word mercy out of this verse, because the Greek clearly says charis, eleos, eirene. Especially when we consider that this was an intentional word Paul was inspired to pen to a specific person.
In every letter Paul writes to a church (plus in his personal letter to his friend Philemon), he greets the saints with “grace and peace” (Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 1 Thessalonians 1:1; 2 Thessalonians 1:2; Philemon 3). This is also the greeting of Peter and John to the churches (1 Peter 1:2; 2 Peter 1:2; Revelation 1:4).
But in Paul’s three pastoral letters, he says, “Grace, mercy, and peace” (1 Timothy 1:2; 2 Timothy 1:2; Titus 1:4). Only John in the New Testament uses this salutation in a personal correspondence to another church leader (2 John 3).
From this, I think we would be wise to note that Paul feels his pastoral proteges need to keep mercy in the forefront of their minds. Not that pastors—and the “dear lady” in John’s second letter—don’t know that God has been merciful to them, but as a reminder of just how importantmercy truly is to both pastors and to the saints under their care.
Charles Spurgeon wrote that pastors need to be reminded of mercy “as if the higher the office, the greater the liability to sin.” I think one of the biggest temptations for leaders is to believe their elevated title means they are to be served by others, rather than to continually take the role of a servant serving others.
Pastoral leaders will also do well to recall that “all we like sheep have gone astray” (Isaiah 53:6; 1 Peter 2:25), and that “all” includes both pastors and saints. Pastors need to quickly recognize anytime they may be straying from their servant’s role, repent, and receive God’s mercy.
Shepherd leaders also need to guard against the frustration that can creep into their heart when they see the sheep in their flock going astray. Paul and John are reminding these pastors to keep in mind how merciful the Chief Shepherd has been to them, and how this should stir up their mercy toward the flock around them.
Shepherd leaders have a vital need to keep mercy always in mind.
I think a good prayer for pastors might be—
Holy Spirit, in my moments of frustration, remind me of the “grace, mercy, and peace from God the Father and the Lord Jesus Christ [my] Savior” which has been extended to me innumerable times. May that recollection awaken in me increased depths of mercy toward the flock around me, despite how frequently they may stray. In Jesus’ name. Amen!
P.S. If you are interested in going deeper on the topic of pastors as leaders, please check out my book Shepherd Leadership.
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Recognition of the proper chain of command is drilled into every soldier, and knowing and following that chain of command is essential to success. In fact, it’s so important that violating this hierarchy could result in court martial and a dishonorable removal from military service.
This is just as true in our service in the Lord’s army.
Pastor Dan Chastain noted how similar the US Army’s Non-commissioned Officer (NCO) creed is to the way Roman centurion’s operated: “I will know my Soldiers and always place their needs above my own. I will communicate consistently with my Soldiers and I will never leave them uniformed. I will be fair and impartial when recommending both rewards and punishment.”
The centurion we meet in Luke 7:2-10 cared for his servants and understood the chain of command. He recognized the supreme authority that Jesus had, even His authority over death and disease.
Pastor Dan also noted that the backing for an NCO’s authority is fear. There is an understanding of the authority that officer has to both reward and punish.
The Romans had perfected the torturous act of crucifixion. It struck fear into the hearts of their enemies. In Mark 15:15-38 we see just how well the Romans had developed this gruesome act to keep people living in fear of them.
They knew just how much to flog their victims to demoralize them for maximum effect—just enough to take the fight out of them, but not too much that they died before being crucified.
The death of Jesus, however, was probably not what the Roman kill squad expected. It was probably a bit of a letdown for them that Jesus died rather quickly because they were used to their enemies suffering for days. But they also knew they had to ensure that their victims were truly dead (see John 19:31-34).
Governor Pontius Pilate was also surprised how quickly Joseph of Arimathea showed up to ask for the body of Jesus, so Pilate summoned the centurion who had been in charge of the crucifixions to verify that He was indeed dead (Mark 15:42-45).
Did you notice that Pilate called “the centurion”? Who is this? He’s the one who oversaw the kill squad that had crucified Jesus and the two other criminals.
This centurion was a professional soldier. He had obtained his rank by his military skill, his leadership capabilities, his bravery, and his rigidly following the chain of command. His climb through up the ranks would have had him saying over and over again, “Kyrios kaiser,” which means “Caesar is lord.”
But notice that throughout the time that the Roman soldiers gambled for Jesus’ clothes, hurled insults and Him, and thrust a spear into His side that this centurion remained silent. There was something about this Man that was different.
When Jesus breathed His last breath, this soldier didn’t say, “Kyrios kaiser,” but something entirely different—“And when the centurion, who stood there in front of Jesus, saw how He died, he said, ‘Surely this Man was the Son of God!’” (Mark 15:39). He changed from “Caesar is lord” to “Jesus is Lord”!
Just like the Romans terrified their enemies, our enemy wants to do the same thing—to steal, kill, and destroy (John 10:10); to prowl and growl like a lion (1 Peter 5:8).
Our authority comes from bowing, from giving up our way of doing things, from not trying to figure out solutions on our own. When we bow to our King, we have victory!
If you’ve missed any of the messages in this series on spiritual warfare, check them all out here.
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In The Matrix, Neo is fascinated by a young man who appears to be bending spoons simply by looking at them. Neo sits down on the floor across from this young man and takes a spoon in his hand. Although young, this boy gives sage counsel to Neo, “Don’t try to bend the spoon, for that is impossible. Instead remember that there is no spoon. That way you will see that it is not the spoon the bends, but you are the one who bends.”
There is a nugget of truth here for anyone who has ever been face-to-face with an impossible situation. The God who does the “impossible” has offered us the means to see His omnipotence at work—He has told us that we can bring our impossibles to Him in prayer. Prayer changes things!
In God’s perfect will, sometimes the impossible is done before our very eyes, and sometimes we see that it is not the situation that bends, but it is we who bend, becoming more godly, wise, and mature because of what God has imparted to us. Heartfelt prayer is never a meaningless exercise. Without exception, something is changed with every single prayer we offer to God.
There are many of us who have experienced a miraculous answer to prayer. We prayed to God in a bitter season of our life and experienced His sweetness come to our rescue. These answered prayers are testimonies of God’s love and power.
Think about people you know who are struggling with the bitterness of life. I wonder: do they know that there is a sweetness that only God can bring? Brian Ridolfi noted, “Vinegar is not bitter to those who have not tasted honey.” Peter told us we are to crave more and more of God’s sweetness “now that you have tasted that the Lord is good” (1 Peter 2:2-3). This isn’t primarily for us, but it is to us and through us so that a watching world can recognize their bitterness as contrasted to the sweetness in our Savior.
One of the things prayer changes is my attitude about the things of God. When I say “attitude” I am referring to how an airplane pilot defines this term: The nose of the plane in relation to the horizon. If the attitude of the plane is up, the plane and all of its passengers are climbing.
There is a man we meet in the Gospels whose name means “whom God enlightens.” The answer to prayer he received was an attitude-changer for him, everyone around him, and his family. Check out his story in Luke 8:40-56.
Jairus is called “a ruler of the synagogue.” He is the final authority on what happens in his synagogue. He came and “fell at [Jesus’] feet, pleading with Him” [pleaded earnestly—Mark 5:23], which sounds like a posture of intense prayer to me!
We don’t know how long the journey was to Jairus’ home, but it was made longer by “the crowds [that] almost crushed [Jesus].” It was made even longer by an interruption of yet another healing (vv. 43-48). During this delay, there is not a word of protest from Jairus as he is clinging to his faith in Jesus.
Jairus gets the news, “Your daughter is dead.”
Jesus reignited Jairus’ faith with the words, “Don’t be afraid; just believe, and she will be healed.” Matthew 9:18 records Jairus’ renewed faith-filled prayer as he acknowledges, “My daughter has died.”
The family and friends gathered at Jairus’ house were “wailing and mourning.” The AMPC says, Jesus saw “the tumult and the people weeping and wailing loudly” (Mark 5:38). Why? Because they knew she was dead—this was now an impossible situation.
But let me ask you: Is it possible that Jesus allowed this delay so that the little girl would become beyond all human hope? I think it is. Jesus was going to do something that absolutely no one could take any credit for. Jesus said, “Stop wailing. She is not dead but asleep.” They laughed at Him!
The Greek word for “wail” (alaladzo) has an interesting root word (alala) which means the cry of soldiers running to the battlefield. And then when those soldiers return victoriously, they have a total change in their attitude so alaladzo is now a joy-filled shout (Psalm 47:1; 66:1-3).
(1) Jairus had an attitude change.I believe became a Christ-follower in the truest sense of the word. Why do I think this? Because we know his name. There are four “synagogue rulers” described in the New Testament: three that become Christians we know by name (Crispus [Acts 18:8], Sosthenes [Acts 18:17], Jairus) and one who remains anonymous because he was bitter that Jesus healed someone on a Sabbath (Luke 13:14).
(2) The scorning mourners who knew the girl was dead had an attitude change. They spread the laughter everywhere (Matthew 9:26).
(3) What about us? An encounter with Jesus changes us (Romans 12:2; 2 Corinthians 3:18). In order to “taste and see” how good God is, we must be people who are consistently prayerful and expectant of His wonder-working power. Let’s change our wailing into a battlecry, our mourning into praise, so that God can chance our tears into laughter!
A world steeped in bitterness needs to see the sweetness of our God—Come and see what God has done, His awesome deeds for mankind! (Psalm 66:5).
Keep up with all of the messages in this prayer series by clicking here.
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The apostle Paul writes something pretty straightforward: “Do not be anxious about anything” (Philippians 4:6). What might not seem so straightforward for us is this: What exactly is anxiety?
The root word for anxious simply means to care for something or to care about something. Paul uses this word in a positive sense earlier in this letter when he praises Timothy for his concern for the wellbeing of the saints (2:19-22). In another letter, Paul told the Corinthians he had a deep concern for their spiritual growth (2 Corinthians 11:28) and that he desired for them to care in a similar way for their fellow saints (1 Corinthians 12:25). All of these instances use the same Greek word.
The problem is when care crosses the line to become worry.
A clear example of this is seen in the activities of Martha. She cared deeply about providing for the needs of Jesus, wanting to provide appropriate hospitality for Him, but her focal point switched from Jesus to food (Luke 10:38-42). Luke tells how Martha crossed the line from concern to anxiety by stating that “Martha was distracted by all the preparations.” Jesus redirected her to the one thing that “is better,” which was a devotion to Him.
Care can turn to worry in the simplest of areas.
Being careful about my physical health—food, clothing, shelter—is a legitimate concern, but Jesus warns about these things becoming a focal point and causing me to cross the line from concern to worry (Matthew 6:25-34). Wanting to answer well those who criticize my Christian faith is a noble concern, but obsessing over my word choices crosses the line (Matthew 10:19). Desiring to please my wife is perfectly natural and even commendable, but putting her on a pedestal crosses the line into worry (1 Corinthians 7:32-34).
The crucial discipline to keep me from crossing the line from concern to worry and anxiety is to keep the right focal point. I am not my own provider; God is (James 1:17; Matthew 6:8; Luke 11:11-13).
So in the same verse that Paul tells us “do not be anxious about anything” he also tells us to pray about everything. Peter says essentially the same thing this way, “Give all your worries and cares to God, for He cares about you” (1 Peter 5:7 NLT). God cares about me and the things I care about more than I do. He wants me to focus on Him, not on the things I care about, because He can provide for me perfectly. His provision keeps me from worrying about anything.
Don’t worry about anything; pray about everything.
That is my safeguard against crossing the line from legitimate concern to anxiety-causing worry.
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Jude calls Christians to contend for the faith without contention and without compromise. Instead, we are to loving serve Jesus by engaging with others mercifully, peacefully, and lovingly. This means we have to contend without quarreling.
But that’s easier said than done because people love to pick fights, and we hate to lose an argument.
Look at the ministry of Jesus. His adversaries couldn’t get around the perfect logic that He used based on Scripture, so they came up with all sorts of controversies in the hope of tripping Him up and silencing Him. They posed seemingly unanswerable dilemmas like: In heaven, which one of the seven brothers will be married to the woman they all married on earth? Should we pay taxes to Caesar? Should we pay the temple tax? What’s the greatest commandment of all? They tried to get Him to take the bait about religious traditions, laws concerning the Sabbath, and the punishment for a woman caught in adultery.
Jesus never got fluster or frustrated—He never took the bait to quarrel with them, but He simply stood unwaveringly and lovingly on God’s Word. But once again, that’s easier said than done!
King Solomon pointed out the difficulty of this in Proverbs 26:4-5. Do we answer a fool or not? Yes, but we answer wisely not foolishly.
I believe Jude would agree with Solomon, Jesus, Paul, and Peter, but then he uses three examples that could spark a controversy:
the fate of fallen angels (Jude 6)
Michael and the devil arguing over the body of Moses (v. 9)
Enoch prophesying (v. 14)
But notice that how Jude uses these examples by not addressing any more than what we already know from Scripture. In this way, Jude keeps this from becoming a foolish, quarrelsome controversy (v. 10).
Notice the consistent instruction of the Bible on how to handle critics:
Michael the archangel: The Lord rebuke you! (also 2 Peter 2:11)
Jesus: Away from Me! (Matthew 4:10) and Get behind Me! (Mark 8:33)
James: Submit to God and then resist the devil (James 4:7)
Peter: speak gently, respectfully, and with a clear conscience (1 Peter 3:15-16)
Paul: warn people without becoming quarrelsome (2 Timothy 2:14, 16, 23-25)
In Luke 13:1-5, Jesus addresses two events that could have become quite controversial, but Jesus defused the controversy by simply saying, “No matter what, everyone needs to have their sins forgiven by God.” Paul continued this singleminded focus on Jesus. I love how the Amplified Bible captures his words in 1 Corinthians 2:2. And then Paul encourages his friend Timothy to operate the same way (1 Timothy 1:15-17).
Don’t let foolish controversies sidetrack you from the faith entrusted to us, but take everything back to Jesus as He is revealed in the Scripture.
If you’ve missed any of the other messages in our series called Earnestly Contending, you can find them all here.
Husbands, love your wives, just as Christ loved the church and gave Himself up for her to make her holy, cleansing her by the washing with water through the Word. (Ephesians 5:25-26)
Dr. Henry Halley points to seven images the Bible portrays of how Jesus interacts with His saints.
“1. The Shepherd and the sheep emphasizes both the warm leadership and protection of Christ and the helplessness and dependency of believers (John 10:1-18).
2. The vine and the branches points out the necessity for Christians to depend on Christ’s sustaining strength for growth (John 15:1-8).
4. The cornerstone and building stones (Matthew 21:42) accents the foundational value of Christ to everything the church is and does, as well as Christ’s value to the unity of believers. Love is to be the mortar which solidly holds the living stones together (1 Corinthians 3:9; 13:1-13; Ephesians 2:19-22; 1 Peter 2:5).
5. The head and many-membered body, the church, is a vibrant organism, not merely an organization; it draws its vitality and direction from Christ, the Head, and each believer has a unique and necessary place in its growth (1 Corinthians 12:12-13, 27; Ephesians 4:4).
6. The last Adam and new creation presents Christ as the initiator of a new creation of believers as Adam was of the old creation (1 Corinthians 15:22, 45; 2 Corinthians 5:17).
7. The bridegroom and bride beautifully emphasizes the intimate fellowship and co-ownership existing between Christ and the church (Ephesians 5:25-33; Revelation 19:7-8; 21:9).”
You can read all of the Bible verses listed in this post by clicking here.
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As we continue our look at the Book of Jude, let me remind you that Jude calls Christians to contend for the faith with a servant’s attitude and with an all-in attitude that will not give in even when the going gets tough.
What exactly are we contending for? Jude calls it “…the faith once for all entrusted to the saints” (Jude 3).
It might be helpful to look at this phrase in the AMPC: “…to contend for the faith which was once for all handed down to the saints—the faith which is that sum of Christian belief which was delivered verbally to the holy people of God.”
During the Reformation there was a phrase that became prominent: “Sola Scriptura” which means the Bible is our authoritative guide for everything in our lives. Jesus addressed the religious leaders who added to the Scripture (Mark 7:8-9, 13), and here Jude is now addressing those who took away from Scripture (Jude 4).
We have to be so careful here. Contending doesn’t meet fighting for our traditions, nor does it mean compromising with the whims of culture. Jesus told us to preach the Gospel, not to argue nor give in to avoid problems. Jude says this Gospel message have been entrusted to us.
Ronald Reagan was talking about the freedoms in the United States of America, but his warning sounds like it originated with Jude: “Freedom is never more than one generation away from extinction. We didn’t pass it to our children in the bloodstream. It must be fought for, protected, and handed on for them to do the same, or one day we will spend our sunset years telling our children and our children’s children what it was once like in the United States where men were free.”
We don’t want to spend our sunset years telling our children and grandchildren how it used to be when we contended for the faith that was entrusted to us, but we want to tell them how we are still winsomely and consistently contending for this faith still to this day!
So how do we contend for this faith the right way?
(1) Study God’s Word and then study it some more. I like what Charles Spurgeon said of John Bunyan,“Why, this man is a living Bible! Prick him anywhere—his blood is Bibline, the very essence of the Bible flows from him. He cannot speak without quoting a text, for his very soul is full of the Word of God. I commend his example to you, beloved.” May that be said of us!
James encourages Christians to receive God’s Word in their hearts. The Amplified Bible says it this way: “the Word which [is] implanted and rooted in your hearts.” But I really love the KJV rendering that calls it “the engrafted word.” We study God’s Word to us so that it can become a living, breathing part of who we are—the very fabric of our thoughts and attitudes.
(2) Wrestle with the whole counsel of Scripture. This is hard work, but it is the most rewarding work of all! Don’t stick with only passages of the Bible that are enjoyable to read, but consider the whole counsel of God’s Word. Ask yourself things like: What did it mean then? What does it mean now? What does it mean for me? Where can I cross-reference this with another place in Scripture?
(3) Make your “No” merciful, peaceful, and loving. This is how Jude calls us to live in v. 2, and the apostle Peter said something very similar in 1 Peter 4:1-5.
(4) Make your “Yes” compelling and attractive. Remember that we want to be known more for what we’re for, not for what we’re against. Again, Peter sounds this same note in 1 Peter 3:13-16.
As saints entrusted with the faith, we have to learn to contend for this faith without becoming contentious and without compromising the truth.
If you’ve missed any of the other messages in this series Earnestly Contend, you can find them all here.
In some of the final words Paul wrote to his friends in Philippi, he said, “Let your gentleness be evident to all” (Philippians 4:5). 
How do I know if I am being a gentleman for Jesus? I must look in the mirror of others’ faces. If they are wondering how I am going to respond, or if they are shocked at how I just responded, then they must not know my gentlemanliness. I cannot excuse my unpredictable or unseemly response with excuses like, “I was caught off guard,” “I was having a bad day,” or “They just don’t know me very well.” 
Craig T. Owens 