The Armor of God

In Ephesians 6:10-20, the apostle Paul exhorts the saints to be strong in the Lord and to put on the whole armor of God. In verses 11-13, he explains why Christians should do this. We should put on the whole armor of God that we may "be able to stand against the schemes of the devil." We should prepare to withstand them. Paul had already mentioned deceitful schemes in Ephesians 4:14 and the importance of giving no opportunity to the devil in Ephesians 4:27.

You need this armor, because you are engaged in a struggle against spiritual forces of evil. It is not a matter of physical strength or skill with a sword. A literal sword cannot protect you from the devil and his schemes.

Paul contrasts physical warfare (against flesh and blood) and spiritual warfare. The one seeks to kill the body, but the other aims to corrupt and destroy the whole person. The leaders of the other side are the devil and his spiritual forces. They also work with or through sinful men and the remnants of sin that remain in you. The world, the flesh, and the devil seek to destroy your soul (1 Peter 2:11, 4:3-4, 5:8-9). You need God’s strength, God’s spiritual armor, that you might stand firm.

Paul is not insisting on pacifism here, as if it were wrong to engage in all physical conflict. Serving as a soldier is still a godly calling, and war can be waged for just and godly causes. But that is a particular calling and not the war in view here. The most important conflict, and the one that all Christians on earth are engaged in, is this spiritual conflict.

Earlier in Ephesians 4:24, Paul noted that Christians had been taught "to put on the new self, created after the likeness of God in true righteousness and holiness." Here he makes a similar point, but with conflict in mind. What we put on is given to us by God in Christ. 

1. The belt of truth (v. 14)

The belt holds thing together so that a solider is unhindered by his garments, ready to fight. We are to fasten on truth like a belt, that we might be ready for the conflict. 

We are to fasten on the virtue of truth, that is, faithfulness, sincerity, and honesty. In Ephesians 4:25, Paul had said, "Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another." Isaiah 11:5 describes faithfulness as the belt of Christ. 

We are also to fasten on revealed truth, "the word of truth, the gospel of your salvation" (Eph. 1:13, cp. 4:15, 4:21). We must be careful to not be children, "tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes" (Eph. 4:14). Rather, we are to receive the ministry of the word, to study the word, and to speak the truth in love (Eph. 4:11-16). 

By holding fast to the truth and being truthful and faithful, we avoid the deceptive schemes of the devil, the liar and the father of lies.

2. The breastplate of righteousness (v. 14)

The breastplate is a piece of armor that guards the vitals against blows. We are to put on righteousness as a breastplate. 

We are to put on the "true righteousness" that reflects God’s righteousness (Eph. 4:24). We have put on the new man and are being renewed after the likeness of God in true righteousness and holiness. Righteousness is to be written on the heart and practiced in the life. This is strength.

True righteousness is in accord with the word of God, the infallible and sufficient rule of righteousness. True righteousness is also not hypocritical, not done for the praise of man, not merely done externally, but is a righteousness rooted in the heart that extends to right motive, intention, and deed.

Righteousness is the alternative to sin. The devil wants us to sin. Let righteousness become your breastplate, a cherish habit and virtue, ready to repel temptations to go astray. We receive from Christ both an imputed righteousness to save us from condemnation and an inward work of grace that renews us to righteousness more and more. The imputed righteousness supports us against the demoralizing accusations of the devil (cp. Zech. 3), and the imparted righteousness supports us against his temptations to sin against our God. 

3. As shoes, the readiness given by the gospel of peace (v. 15)

Shoes give the solider not only mobility when needed, but also a firm place to stand. As shoes provide a foundation for us to "stand firm," so the gospel gives us stability and readiness.

The gospel of peace gives us a place to rest and a firm foundation. Our faith clings to it. Its promises give us hope. It proclaims reconciliation with God through Jesus Christ and the hope of glory with him. 

This phrase is probably an allusion to Isaiah 52:7. "How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, 'Your God reigns.'" The gospel is a gospel of peace. It proclaims that God is at peace with his people through Christ. As Paul said in Ephesians 2:17, Jesus "came and preached peace to you who were far off and peace to those who were near."

4. The shield of faith (v. 16)

The shield is an important piece of protection that can be moved to protect against various weapons, including "flaming darts." We are to take up the shield of faith. 

Paul tells us to take up the shield of faith in "all circumstances." Faith is to be continually exercised. Having believed, we are also to walk by faith (Col. 2:6, Heb. 11). 

Paul had stressed the importance and uniqueness of faith earlier in this letter. We are saved through faith (Eph. 2:8) and Christ dwells in our hearts through faith (Eph. 3:17) and we share with the saints “one faith” (Eph. 4:5). 

The quality and object of faith are both important. Saving faith is not mere knowledge and assent, but also trust. Our faith is to be in God and his word, and especially in the Savior he holds forth to us. We are to receive and rest upon Jesus Christ for salvation. By this faith, we are united to Christ and freely receive a share in the benefits of his redemptive work. And by this faith, "a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein; and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come" (Westminster Confession of Faith, 14.2).  

The devil seeks to open the way for his temptations by causing us to doubt God and his word. He did this with Eve (Gen. 3). But with the shield of faith you can protect yourself and extinguish all the flaming darts of the evil one. 

5. The helmet of salvation (v. 17)

The helmet gives important protection to the head. Paul tells us to take the helmet of salvation. In 1 Thessalonians 5:8, he similarly speaks of having put on "for a helmet the hope of salvation." It is especially the future aspect of salvation that seems to be meant, the hope of deliverance and exaltation in the day of judgment. 

So take heart in your expectation of salvation. Reflect on the complete reliability of God’s promises to those who believe in Christ and reflect on your saving faith in Christ. All those who believe in the Lord Jesus shall be saved. If you, then, truly believe in the Lord Jesus, you shall be saved. It is good for people to consider this matter, so that those who believe might have a confident expectation of their personal salvation. This assurance is not essential to saving faith - a person must believe before they know they believe - but it is a great blessing and strength. The hope and confidence that flows from faith is like a helmet. John wrote 1 John so that believers might have this hope and confidence, this knowledge that they have eternal life. 

6. The sword of the Spirit, which is the word of God (v. 17).

The sword is a deadly weapon used to destroy the enemy. It is an offensive weapon. The word of God is the sword of the Spirit. It is used to destroy strongholds, to destroy arguments and every lofty opinion raised against the knowledge of God (2 Cor. 10:4-6).

The word of God is given by the Spirit and it is effectual through the Spirit’s power as he enlightens our minds and renews our wills (1 Cor. 2:9-16). The Holy Scriptures are the word of God, given by inspiration of God (2 Tim. 3:16). The human authors were carried along by the Holy Spirit (2 Peter 1:21). 

The word of God is powerful. It destroys and builds, its refutes and converts, its sanctifies and comforts. It is the weapon Jesus used in the temptation (Matt. 4). It is the sword that comes from his mouth (Is. 49:2, Rev. 1:16). 

7. Praying in the Spirit, watching and praying for all the saints and for preachers (v. 18-20)

Prayer is not given a particular weapon to represent it, perhaps because it is so closely connected with the sword of the Spirit. As you wield the sword of the Spirit, which is the Word of God, you should be praying in the Spirit as well. The Word of God is closely associated with prayer, and both of them with the Holy Spirit. Both of them are means of grace, and we pray for God's blessing upon the word. Especially in view here are prayers of supplication for all the saints and prayers for preachers like Paul, that the gospel might be proclaimed boldly and clearly.

Prayer is part of our readiness for conflict, our readiness to overcome the schemes of the devil. Even Paul requested prayer that he might be bold, that he might stand boldly and not be tripped up by the devil's schemes. So let us also pray in the Spirit, praying at all times with all prayer and supplication, keeping alert with all perseverance, making supplication for all the saints.

Conclusion

In these ways, be strong in the Lord, putting on the armor that he supplies, the whole armor of God. In this way, stand firm. Fight against the spiritual forces of evil with the armor of God, giving all glory and praise to him.

Christ has crushed the devil under his feet, and "the God of peace will soon crush Satan under your feet" (Rom. 16:20). As John Ball put it, "Christ hath bruised the Serpent's head by his own power: but the faithful overcome by the power of Christ." Christ makes them more than conquerors. He answers his people's prayers. Christ leads his people to victory.

Self-Control

The last virtue that I want to address in this series on virtue is that of self-control. The word "self-control" was not coined as a word until 1711, which is one reason why you will not find it in the King James Version of the Bible. According to the Online Etymology Dictionary, the word was "coined by English moral philosopher Anthony Ashley-Cooper, Earl of Shaftesbury (1671-1713) to refers to 'restraint of one's desires' ... He also used self-command, 'that equanimity which enables one in any situation to be reasonable and prudent' (1690s)."

Even though the word did not exist in English until 1711, the concept is found in Scripture, and you will find it used in modern translations of the Bible. There are two different Greek words that are translated in the ESV as self-control. These words have different nuances to them which help us fill out this concept. 

The first Greek word for self-control is σωφροσύνη (sóphrosuné). It comes from two words, one for health and the other one for mind, with the resulting idea of "soundness of mind." It can also be translated as self-control, moderation, or temperance. It refers to a soundness of mind and judgment that is not overcome by sinful passions. It is a state of mind that allows you to do what is proper and to properly use earthly goods rather than to abuse them, to not get carried away, but rather to keep your head about you and to exercise self-control in that respect. The King James Version most commonly uses some variant of "sobriety" when translating this word, which does get at the sense, although there also is another Greek word for being sober or sober-minded.

This word for self-control or soundness of mind is the word that is used several times in Titus 2. Older men are to be self-controlled (2:2). Younger women are to be self-controlled (2:5). Younger men are to be self-controlled (2:6). When Paul says that older women should "train" the younger women (2:4), that word for train is also a form of this word. The idea of this verb is to make them sensible, to bring them to their senses, to encourage, to exhort, “to instruct in prudence or behavior that is becoming and shows sound judgment” (BDAG). In fact, Paul wrote that all of us should be self-controlled.

“For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age…” (Titus 2:11–12) 

I have addressed being "upright" (also translated "righteous") and godly (also translated "pious"). Our lives also ought to be "self-controlled," not marked by worldly passions. 

Now σωφροσύνη was one of the classical virtues, and if you are reading one of the classic writings on the cardinal virtues, it would probably translate this word as temperance or moderation. Unlike the “temperance” movement, it is not defined by abstinence, but by propriety, doing what is proper in the situation and properly using things according to their intended use. 

For example, temperance is shown with respect to things like food, drink, clothing, recreation, and sleep by using them as they ought to be used, in accordance with their purposes, as is proper and good. These are things that should be used. It would be immoderate to not have any recreation, to not have any exercise, to not have any sleep. But you could also go overboard on these things too. The Westminster Larger Catechism includes in the duties of the sixth commandment, "a sober use of meat, drink, physic, sleep, labor, and recreations..." Use them as they ought to be used, in accordance with their purposes, as is proper and good. 

Calvin has an excellent portion in his Institutes of the Christian Religion on using earthly things like food and drink and clothing and arts. He says, “Let this be our principle, that we err not in the use of the gifts of Providence when we refer them to the end for which their author made and destined them, since he created them for our good, and not for our destruction.” Calvin notes that God made things useful and for enjoyment or delight. God has made food that is good for us and also tastes good. Clothing is both to be useful, to keep you warm for example, as well as to lend dignity to you, to keep you from being exposed. But God's good gifts are not intended for pride, immodesty, greed, drunkenness, or stupefaction. As Chrysostom said of wine, "Wine was given, that we might be cheerful, not that we might behave ourselves unseemly; that we might laugh, not that we might be a laughingstock; that we might be healthful, not that we might be diseased; that we might correct the weakness of our body, not cast down the might of our soul." 

One rule that we can use to use things properly is to remember that we should receive all these earthly good things with gratitude to God. If we are using them in a way that is contrary to piety, to reverence and thankfulness to God, then we are not using them rightly. If you use them in such a way that you give way to sinful actions and desires, or loose control of yourself, or become insensible and unable to give God thanks, then you are abusing them. We should give thanks to God. These are things that show his divine care and goodness to us.

Temperance and moderation is not only the middle way between too little and too much, but it is also the state of mind that allows you to choose that middle way. A temperate person is able to do what is fitting and good and wise since he is not led away by worldly passions, by sloth or gluttony or rage or lust.  Drunkenness is contrary to self-control in both respects - it is both a drinking to excess that shows a lack of self-control and is itself a state of intemperance in which a person looses his soundness of mind. 

The other word for self-controlled is ἐγκράτεια (egkrateia). This word is probably closer to what you think of as self-control. It means self-mastery, the virtue of one who masters his desires and passions. To make things a little confusing, the King James Version usually translates it as temperance, although it also translates the other word as temperance once or twice.

This word refers to the ability to control yourself so that you do the things that you know are right. The alternative is to be mastered and overcome by your desires and passions so that you act contrary to even what you know is right because you gave in to what felt good at the time even though it was something you knew to be wrong. This word for self-control is mentioned in the list in 2 Peter. It is also listed in Galatians 5 as fruit of the Spirit. The Holy Spirit, when he works in a person and begins to make his presence known, does not take away self-control, but produces it. He certainly enlivens you in godly desire and love, but he also works in you ἐγκράτεια. 

Elders ought to have ἐγκράτεια (Titus 1.8). Paul uses the word and concept in 1 Corinthians 9:24-27, comparing the self-control of the athlete to the self-control he exercises in his service of God.  

"Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified." 

Even the pagans recognized that ἐγκράτεια is important. Socrates said, "Should not every man hold self-control to be the foundation of all virtue, and first lay this foundation firmly in his soul? For who without this can learn any good or practice it worthily?" (Xenophon, Mem. 1.5.4-5). The Bible also comments on the importance of this virtue. "A man without self-control is like a city broken into and left without walls" (Proverbs 25:28). If you have no self-control, you are defenseless, ready to fold at the approach of temptation. "Whoever is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city" (Proverbs 16:32). It is more impressive to rule yourself than to take over a city in battle. This is the battle that you need to win. It is the battle of taking over yourself, that you might use yourself. You are your greatest tool that you can use to accomplish good and to serve the Lord. As Paul says, "present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness" (Rom. 6:13). 

Consider a few areas in which this self-control is needed: 

• Food and Drink. "They count it pleasure to revel in the daytime" (2 Pet. 2:13). "And do not get drunk with wine, for that is debauchery…" (Eph. 5:18). "Happy are you, O land, when… your princes feast at the proper time, for strength, and not for drunkenness!" (Eccl. 10:17). Remember the strong craving and discontentment that Israel showed in the wilderness regarding their manna, desiring meat, provoking them to speak against the Lord (Num. 11). The Lord responded that he would give them so much it will come out of their nostrils and became loathsome to them. When the people greedily gathered excessive amounts, the Lord struck them down with a very great plague. Exercise self-control by eating and drinking what is proper. 

• The Tongue. "They blaspheme…speaking loud boasts of folly, they entice..." (2 Pet. 2:10-12, 18). "If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. … So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness … It is a restless evil, full of deadly poison." (James 3:3, 5-6, 8) Exercise self-control by speaking what is proper. 

• Anger. "A man of wrath stirs up strife, and one given to anger causes much transgression" (Prov. 29:22). "Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God" (James 1:19–20). Exercise self-control by being slow to anger, patient, and long-suffering. 

• Sexual Desire. "…those who indulge in the lust of defiling passion…They have eyes full of adultery" (2 Pet. 2:10, 14a). Be watchful over your eyes, that they be not "eyes of adultery," instruments of sinful desires. Sexual desire is a powerful force, so one must be careful to not stir it up to a wrong end. Do not stir it up prematurely. Do not corrupt it through pornography. When facing temptation, remember your goal is to build up a habit of self-control. Either hold back this desire or get married and direct this passion unto your spouse (1 Cor. 7:5, 9). Flee from sexual immorality (1 Cor. 6:18).

• Covetousness. "They have hearts trained in greed. Accursed children! Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Bear, who loved fain from wrongdoing…" (2 Pet. 2:14b-15). Watch your hearts, that they be not "hearts trained in greed." Beware the love of money, the love of possessions and power. As Jesus said, you cannot serve God and money. 

In addition to these two Greek words for self-control, there are several terms and concepts found in Scripture that are related to self-control. For example, in 1 Timothy 2.9, it says, "...likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire..." Along with self-control we find the words "respectable" and "modesty." Respectable is κόσμιος (kosmios). It is an adjective from the word kosmos, which refers to the world or universe as a system, an ordered whole. Kosmios means respectable, well-ordered, observing decorum, or appropriate. It is mentioned in the next chapter with respect to overseers, that they should be respectable. And of course, with respect to women, it is speaking not of simply being respectable, but having respectable apparel, having clothing that is appropriate and observes decorum. 

Modesty is also mentioned here, αἰδώς (aidos), “a sense of shame, modesty” (Thayer’s Greek Lexicon). Shamefacedness is how the King James Version translates it, which is very literal. It is the idea of having a sense of shame. What would it be like to not have a sense of shame? What would a person act like if they did not have a sense of shame? They would be shameless. They would act shamelessly. They would do things that people should be ashamed of. A healthy sense of shame prevents us from acting shamelessly and guides us to act with propriety. Public nakedness, for example, is shameful. Sometimes people expose others to humiliate them, as Jesus was deprived of his clothing for his crucifixion. Then there are some people that do it to themselves voluntarily. Overly exposing yourself is contrary to the Christian virtue of modesty.

Another word of note is εὐσχημόνως, the word for properly and decently. Presbyterians love this word. Worship should be done decently and in good order (1 Cor. 14:40). Romans 13:13 and 1 Thessalonians 4:12 use this word to remind us to walk properly throughout the course of our life.

I already mentioned that there is a Greek word for sober. It is νηφαλέος (naphaleos) and can mean literally sober (not drunk with wine) or metaphorically sober (sober-minded). We ought not be drunk, literally or metaphorically. We should be sober-minded (e.g. 1 Peter 4:7, 5:8). 

Another word related here is dignity, σεμνότης (semnotés). The Greek word means dignity, honor, the gravity and dignity that invites respect or reverence. It is the equivalent to the Latin gravitas. In 1 Timothy 3, for example, it is supposed to mark elders. "He must manage his own household well, with all dignity keeping his children submissive..." Timothy was supposed to demonstrate dignity in his teaching (Titus 2:7). The wives of deacons were supposed to dignified, not slanderers, but sober-minded (1 Tim. 3:11). Older men should be dignified (Titus 2:2). Paul exhorts everyone to think upon and follow after that which is semnos (honorable) in Philippians 4. This is a Christian virtue for us all, especially for those in positions of honor or authority.

Lastly, let me mention πρᾳΰτης (prautes), which means gentleness. Sometimes this word is translated meekness or humility. Gentleness, though, is usually its meaning. It is the idea of being able to control yourself so as to be gentle with others. Jesus called himself "gentle and lowly in heart" (Matt. 11:29). Of course he was capable of casting out money changers from the temple and executing judgment, but he had his strength under control. He gives rest to those who are heavy laden and "a bruised reed he will not break, and a smoldering wick he will not quench" (Matt. 12:20). Jesus is a gentle Savior and his yoke is easy. He is not a harsh master like Pharaoh. He is gentle with those who come to him and he invites all to come. Matthew 21:5 also describes Jesus as πραῢς, "See, your King is coming to you, gentle, and mounted on a donkey, and on a colt, the foal of a donkey" (CSB). He taught his disciples to imitate his gentleness. The same Greek word is used in the beatitude, "Blessed are the meek, for they shall inherit the earth" (Matt. 5:5). It is not the greedy and covetous who will inherit the earth, but the restrained and gentle. Paul also lists gentleness in his description of the fruit of the Spirit, right alongside self-control (Gal. 5:23). Christians are to be those who hold their strength under control so that they can be gentle. 

All the virtues discussed in this series can also be called graces, because they are produced in the elect by the grace of God. They are gifts that he works in his people, as well as virtues which they practice. We should pray to God for self-control and seek to exercise and build up self-control, in order that we might not be led astray by sinful desires. Let us continue to make every effort to add to our faith virtue, to make these qualities ours and to increase them, looking to Jesus, the author of our faith, the object of our faith, and also the model for perfect virtue as one who is holy and righteous, without blemish.

Steadfastness

In this study of virtue, we come next to steadfastness. I am thinking of a collection of related virtue words like fortitude, courage, boldness, steadfastness, endurance, perseverance, patience, and diligence. Think of the daring by which you do something difficult or dangerous, as well as the perseverance you show in continuing to do something hard without giving up. The word I am going to generally use is steadfastness, but I will use some of those other words as well. 

The Call for Steadfastness

Revelation 14:12 says, “Here is a call for the endurance of the saints, those who keep the commandments of God and their faith in Jesus.” This is the way in which we are to walk: the commandments of God and faith in Jesus Christ. It takes endurance and courage to hold fast to that course, to not be led astray, to not be pushed out of that way, but to endure to the end. So there is a call for the endurance of the saints. 

It is not merely a New Testament call. We can think of many examples in the Old Testament that called for courage and endurance. In Deuteronomy and Joshua and 1 Chronicles you can find an exhortation given in almost identical words each time. It goes something like this: "Be strong and courageous. Do not fear or be in dread of them, for it is the LORD your God who goes with you. He will not leave you or forsake you" (Deut. 31:6). This exhortation is given from Moses to Israel, from Moses to Joshua, from God to Joshua, and from David to Solomon. Israel and Joshua were exhorted as they were about to begin the conquest of the land (Deut. 31, Josh 1). Solomon was exhorted as David was about to die and Solomon was about to build the temple (1 Chron. 22:13, 28:20). 

Some of these lines are picked up in the New Testament. Hebrews 13:5 picks them up in an exhortation to believers in the new covenant era. In both testaments we are exhorted to a courage that is anchored on God's promise and abiding presence. 

Christ has given the church a more intimidating task than was given Joshua or Solomon. What is the task that Christ gave the church? It is to go into all the world and preach the gospel and make disciples of all the nations. The Great Commission is a large task and will take multi-generational endurance. This is a difficult task and one that has to deal with persecution and opposition from the world, the flesh, and the devil. How does Jesus encourage his disciples when he gives them this commission? "I am with you always, even to the end of the age." 

Eleven times in the book of Acts, "boldness" or "boldly" is used to describe those who spoke the word of God. In Acts 4 the saints prayed for boldness, and then as they were filled with the Spirit they spoke the word with boldness. This trait marked the apostles and preachers in Acts. It took boldness to speak the word forthrightly, plainly, and publicly. Courage is required for preachers, and it is also required for the whole church as it pursues this mission. At the end of 1 Corinthians 16, not only does the Apostle Paul say, "let all you do be done in love," a virtue we looked at earlier, but he also says, "Be watchful, stand firm in the faith, act like men, be strong" (1 Cor. 16:13). And so, the church is not called to be weak. The church is called to be strong. The church is told to stand firm in the faith. 

This courage and strength should be thought of both in terms of not running away from a position as well as in not turning aside from your course - continuing the work despite challenges. In other words, it is both defensive and offensive: do not abandon the Lord and go forward with your duty.

The Need for Steadfastness

The fact is we face challenges and temptations that make this virtue necessary. It is not enough to know and understand the faith. A person who knows the truth but is not steadfast might be swept away by the crowd. A person who knows the truth but is without self-discipline or patience can be distracted and led astray by the next flashy thing. A person who knows the truth but does not have strength of character may cave in against his better judgment. As Theodore Beza said, “In the midst of assailing adversity, steadfastness is among the greatest of the moral virtues.” 

There is a threefold enemy that seeks your destruction - the passions of the flesh that wage war against your soul, the devil that seeks to devour you, and the world that seeks to push you by carrot and stick out of the way. Without steadfastness, we are unstable and therefore easily deceived or cowardly. The unstable man will be driven and tossed by the wind (James 1:6, Eph. 4:14), deceived or deceiving himself (Col. 2:7, 2 Pet. 3:16-17). The man who is cowardly and faithless is in danger of eternal judgement (Rev. 21:8). 

Some people go astray. Not every gospel seed perseveres. Think of the parable of the sower (Matt. 13:1-9, 18-23). Not all of them had steadfastness or endurance. The seeds were all tested. The sun came out, some of them shriveled up and some of them did not. 

Furthermore, some Christians endure in the faith and yet cause great harm by their lack of steadfastness. They might be saved and have true faith, but because they swerved and made bad decisions, they sinned and hurt others and caused damage to the church of Christ. 

Additionally, I think our culture in particular is prone to flux. It does not encourage stability. It is good at providing many different choices and new things to replace the old. It is a mobile culture with a tendency to scorn old things.

The Doctrine of Perseverance 

But not only are there pressures and challenges, but there is also God's grace. We know the doctrine of perseverance, that all who are chosen by God and come to true faith in Christ will endure to the end. Those who depart, who fall away from us, John says, were not of us (1 John 2:19). They were not good soil to begin with. Those who are elect and do exercise true saving faith in Christ will endure to the end. John 6:37-40 teaches that all who are given by the Father to the Son (the elect) will come to the Son and will be kept by the Son and will be raised up to a glorious resurrection on the last day. Jesus will not loose any of them. Paul is able to say with confidence, "And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). 

Perseverance is a gift. Nevertheless, it is also something that we do using the means that God gave us. He works within us, so that we do his good pleasure. One mark of true faith is that it is a faith that endures. So keep in mind both preservation by God as a grace to give thanks for, and also the perseverance of the saints. Persevere in reliance upon the grace of God, praying for his strength, and giving him the praise for this work in your life.

Steadfastness Described

The Bible speaks of steadfastness, perseverance, and endurance as virtues which Christians ought to develop and practice. In fact, all three of these words are translations of the same Greek word, ὑπομονή (hupomoné), “the capacity to hold out or bear up in the face of difficulty, patience, endurance, fortitude, steadfastness, perseverance” (BDAG). As a verb it is “to maintain a belief or course of action in the face of opposition, stand one’s ground, hold out, endure” (BDAG). Aristotle contrasted the man of endurance (ὑπομονή) with the soft and effeminate man who is easily overcome by pain and difficulty (Ethics, 7.7).

Peter tells you to make every effort to supplement your faith with virtues, including steadfastness (2 Peter 1:6). Paul told Timothy to pursue steadfastness along with other virtues (1 Tim. 6:11) and Paul later commended Timothy for following his steadfastness (2 Tim. 3:10). In Titus 2:2 Paul taught that older men in particular are to be “sound…in steadfastness” (Titus 2:2). A mature man will be sober, sound, and steadfast. Steadfastness is important for every Christian and it is all the more important when others are looking up to you. It is especially important for leaders and others who carry weight in a community to be steadfast and dependable, to be a ballast to those around them.

Negatively, steadfastness is to not depart from the way of duty because of difficulty or temptation; to be stable, immovable. Joseph demonstrated steadfastness when he rejected the enticements of Potiphar’s wife, even though she persisted day after day (Gen. 39). Paul exhorted the saints to “continue in the faith, stable and steadfast, not shifting form the hope of the gospel” (Col. 1:23, see also 1 Cor. 15:58). 

Positively, steadfastness is to continue in the way of duty and faith in Christ, despite the natural tendency to grow weary and the hostile pressures to abandon course (Rev. 14:12, Gal. 6:9). It is to run the race to the end. Go forward with your calling and mission. Let us follow Christ and press on to the goal and the glory that awaits. 

Why is steadfastness a virtue? On the one hand, it is only a virtue when we are steadfast in the right course and the true faith. Courage and endurance, if directed by folly or evil, can do much harm. It is not good to be steadfast in your sin. You need the right goal. You need the right path. Yet this is a perversion of this virtue. 

On the other hand, it has long been noted that it is a vital support to all virtues. The others are not worth much if they fade away or disappear in a trial. Steadfastness turns other good traits into habits and makes them a part of your character. As Romans 5:4 says, “…endurance produces character…” Or as James 1:4 says, “And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” Do you want to be perfect and complete, lacking in nothing? Then value steadfastness.

Perseverance is also a requirement. Twice Jesus said, “the one who endures to the end will be saved” (Matt. 10:22, 24:13). Endure, rather than fall away or be led astray. Do not deny Christ. Endurance is an essential part of the Christian life. Continuing in the faith necessary to receive the reward (Col. 1:23, Rev. 2:1).

Hebrews 10:36 says that "you have need of endurance, so that when you have done the will of God you may receive what is promised." In fact, the Epistle to the Hebrews as a whole, and Hebrews 10-12 in particular, is an extended exhortation to endurance. "But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls" (Heb. 10:39). Hebrews 11 recounts those who persevered and endured by faith. Their faith supported their endurance. Because they had faith, therefore they endured. We look to Jesus, the founder and perfecter of our faith, who endured the cross (Heb. 12:1-2). Therefore let us run the race with endurance, looking to him. We have need of endurance, so let us have faith and therefore run with endurance, looking especially to Jesus, both the object of our faith and the example of endurance. 

James holds up another example. In his epistle, he mentions a person from the Old Testament. Job was an example of endurance. “Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job…” (James 5:11). Job suffered much. Everything was taken away from him and he endured pain, yet he did not turn from God. He certainly poured out his agony and struggled, but yet he ran the race with endurance despite all the afflictions that came even from his friends.  In the end, Job was restored. God did not abandon him.  "... and you have seen the purpose of the Lord, how the Lord is compassionate and merciful" (5:11).

Helps to Steadfastness 

We do have helps to perseverance. God has provided outward means to nourish this virtue. 

God has given us his word. When Joshua was encouraged to be strong and of good courage, he was also told to think upon the law of God day and night (Josh 1:8-9). God's word contains promises for us. As we receive them by faith, we have hope. This eager expectation leads to patience and steadfastness. Paul's discussion of the gospel and our future resurrection in 1 Corinthians 15 ends with an exhortation to steadfastness. In 1 Thessalonians 1:3, he speaks of "your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ." 

We are also told to assemble with the church. As Hebrews 10 calls us to "hold fast the confession of our hope without wavering" it goes on in this next verse to exhort us to "consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near." We have been given the instruction, worship, discipline, and fellowship of the church for our good (Eph. 4:11-16, Acts 2:41-42). 

A right use of trials also produces steadfastness. Like other virtues, steadfastness is built up by consistently practicing it. Steadfastness is like a muscle that grows with use. Overcoming smaller trials builds up steadfastness. There are several passages in Scripture that encourage people in trials with this benefit - not that hardship in itself is a good thing, but that God uses hardship for the good of believers. We can rejoice at this benefit. "Count it all joy, my brothers, when you meet trials of various kinds." Why? Why should we rejoice? "...for you know that the testing of your faith produces steadfastness." In Romans chapter 5:3, we read "not only that, but we rejoice in our sufferings." Why? "...knowing that suffering produces endurance, and endurance produces character..." 

We also have prayer. Jesus told the disciples, "Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak" (Matt. 26:41). We are given prayer as a means of grace through which, and in response to which, God strengthens us against temptation. 

There is a need for steadfastness. The Christian life can be difficult. Perseverance is a gift of God. It is also a virtue which we ought to practice, supported by these means that God has given. At its end is glory. Its end is that gift of grace that we see by faith, the everlasting kingdom of our Lord Jesus Christ. Our Lord will not forsake us. So let us be steadfast and of good courage.

Righteousness

"For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit." (Romans 14:17)

In Greek there is one word, δικαιοσύνη (dikaiosuné), that can be translated as righteousness, justice, or uprightness. (Our English words justice and just and justification come from Latin, and righteousness and righteous come from Anglo-Saxon.) In Hebrew, there are two words: צְדָקָה (tsedaqah), which is used for righteousness, and מִשְׁפָט (mishpat), for judgment or justice. These two words are often grouped together, because they are closely related, overlapping terms. "For I have chosen him, that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring to Abraham what he has promised him” (Genesis 18:19). What is it to keep the way of the Lord? To do righteousness and justice. 

Righteousness in the Sermon on the Mount

Jesus spoke of righteousness in the Sermon on the Mount. First, he mentioned it in the Beatitudes, "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied" (Matt. 5:6). Remember that the Beatitudes are not a buffet, as if you get to pick whichever you like. All of them describe Christ's disciples and their blessedness. Christ's disciples ought to be those, and are those, who hunger and thirst after righteousness. They are also described as those who are "persecuted for righteousness' sake" (Matt. 5:10). 

Then Jesus goes on to talk about the law and the prophets. He did not come to abolish them, but to fulfill them. He said that "whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven" (Matt. 5:19). So he is talking about what should we do as well as affirming continuity with the Old Testament. In that context he says that "unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven" (Matt. 5:20). Now, were the scribes and Pharisees righteous? At first this sounds like a really high standard, and it probably did to the people that Jesus was teaching. But their righteousness was hypocritical. In the rest of the Sermon on the Mount, Jesus contrasts the righteousness of the hypocrites with the righteousness that his disciples should practice. The righteousness of the scribes and Pharisees was just for show, merely external, out of accord with God's word, and done for the praise of man (Matt. 6:1). It did not originate in the heart. The righteousness of Christ's disciples is to be different, as Jesus explains in some detail. 

Then Jesus directs his disciples to not serve money or be worried about money and possessions, but rather to serve God, trust his fatherly provision, and "seek first the kingdom of God and his righteousness" (Matt. 6:33). Jesus calls us to pursue righteousness. As his disciples, we are to learn to observe all his commandments (Matt. 28:18-20). This righteousness we practice is not the basis of our justification - I will get to that in a little bit - but it is something that as Christ's disciples we ought to be learning and pursuing.

The apostle Paul also told Timothy to pursue righteousness, along with other virtues. In 1 Timothy 6:11, he says, “Pursue righteousness, godliness, faith, love, steadfastness, gentleness.” He gave a similar exhortation in 2 Timothy 2:22, “So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart.” Pursue after these virtues, one of which is righteousness. We can tell that Paul is not talking about justification in this context, because once you are justified, you are justified. You do not have to keep pursuing it. You receive and rest upon Christ for being declared righteous, but beyond that, there is a pursuit and growth in practicing righteousness. 

Righteousness, Justification, and Sanctification 

I have mentioned justification. We can describe this act with the Latin-based term "justification" or by describing it as "declaring someone to be righteous." To justify someone is to declare them righteous. That can happen in an everyday situation. Perhaps you've been wrongfully accused of doing something, but then the evidence shows that you actually were in the right, and so the judge pronounces you to be righteous. The opposite of being justified is being condemned as guilty. 

But our justification before God is of grace, for by our works we would all be condemned (Ps. 143:2). God justifies the ungodly by his grace in Christ through faith (Rom. 4:5). God justifies by his grace those who who have sinned and who have fallen short of the glory of God. And the only basis for this declaration is the righteousness of Christ, imputed to you. I wrote about this some when discussing faith, because we are justified by faith alone. Faith is how we receive it. But the basis for it is in what Christ did. He was righteous and lived a righteous life. Our sins were imputed to him and he annihilated them by suffering for them and satisfying divine justice. Then he rose from the dead. His resurrection was his justification, God's declaration that he was righteous, that having paid for our sins there was no charge against him. His righteousness is imputed to his people who are raised to new life with him. And so we are declared righteous before God on account of Christ's righteousness imputed to us, received by faith alone. 

Yet that is not the end of the story. In what we call sanctification, God delivers us from the power of sin so that we who were slaves of sin become willing slaves of righteousness, presenting our members to God as instruments for righteousness. In Romans 3-5, Paul talks about being declared righteous in Christ. Then in Romans 6, Paul speaks of how we have become willing slaves of righteousness. We who have died to sin, who have been freed from sin, now are no longer tyrannized by sin, but are raised with Christ to walk in newness of life, so that we should present our our bodies as instruments for righteousness. They were instruments of sin. But now you have been delivered by Christ and have become obedient from the heart to the standard of teaching you have received. The work of transformation has begun. As he also says in Ephesians 4:22-24, you have been taught in Christ "to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness."

Thus, one of the graces infused into us from Christ is the virtue of righteousness, although this virtue within us, which is presently imperfect and growing, is not the grounds for our verdict and status before God. It is not the basis for our justification, but it is something that is present and growing in Christ's disciples.

What is Righteousness? 

What does it mean to live righteously? What does righteousness mean? It means obeying the moral law of God and fulfilling your obligations to others. Righteousness is sometimes described as giving everyone his due. God is the one to whom we have our primary obligation and we have his law that he has given us to obey. So righteousness is doing what he has commanded us, just as sin is breaking his law. 

When you look at what God's law tells us, you find that we have obligations to worship God alone, to not serve idols, to not blaspheme his name, to observe his holy day. You will find we also have obligations to other people, to give honor to whom honor is due, to not murder but to preserve life, to not commit adultery but to be pure and chaste, to not steal but to preserve and further our own and our neighbor's property, to guard the good name of our neighbor rather than defaming them or being dishonest, and to not covet our neighbor's stuff. We have obligations that we bear and ought to fulfill. 

We ought to fulfill them. The language of ought and duty and deserve and rights and fair comes naturally to us. You can be very young and have a sense that "that's not fair," or "I deserve this," or "you ought to do this." This is the language of righteousness. People who do not believe in God will still assume the existence of these moral obligations. In fact, this is one witness to the fact that there is a supreme lawgiver and judge to whom we are accountable, who has established the world in such a way that there are obligations that tie us to each other and to him. We are responsible beings created with an obligation to our Maker. We have the Ten Commandments as a summary of that moral law, a standard of righteousness. 

Righteousness involves not harming your neighbor, but it is more than that. How did Jesus put it? "So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets." (Matt. 7:12). It is not just "don't do what you wouldn't want others to do to you," but it is positive too. We ought to love our neighbor as ourselves. Do not do unjust harm and do positive good. As Proverbs 3:27–33 says, 

"Do not withhold good from those to whom it is due,

when it is in your power to do it.

Do not say to your neighbor, “Go, and come again,

tomorrow I will give it”—when you have it with you.

Do not plan evil against your neighbor,

who dwells trustingly beside you.

Do not contend with a man for no reason,

when he has done you no harm.

Do not envy a man of violence

and do not choose any of his ways,

for the devious person is an abomination to the LORD,

but the upright are in his confidence.

The LORD’s curse is on the house of the wicked,

but he blesses the dwelling of the righteous." 

Do not withhold what is due your neighbor when you have it. A righteous and just person will consistently seek to fulfill his obligations to his neighbor. As Aquinas wrote, the virtue of justice is "the perpetual and constant will to render each one his due." Likewise, do not plan evil against your neighbor who dwells trustingly beside you. 

Your obligations before God include the obligations of your calling. What is your position in your family, your work, your neighborhood, your society, your state? These relationships come with obligations that must be fulfilled. Serve God in these ways, leading the life to which he has called you (1 Cor. 7:17). For example, if your employer is paying you for your time and you do not do your work, you are defrauding your employer. That would be an injustice. You ought to fulfill these obligations by doing your duty. 

Also, you should fulfill your word. You create obligations for yourself when you give your word, when you say, "I'm going to do this." When you make an agreement with someone, when you make a contract, when you give a promise, you create an obligation and it would be unjust or unrighteous for you to not fulfill it. So a just person is honest and faithful, not defrauding anyone by dishonesty. He is steadfast in keeping his promises and agreements, follows through on his commitments, even to his own hurt (Ps. 15:4). A righteous person does his duty. 

Rectifying Unrighteousness 

Now when those obligations are not kept, a debt is created. Justice calls out for judgment, that justice may be restored. That is part of the idea of righteousness as well. When the obligation is not met, there is now a punishment that is required or a restitution that needs to be given. Unrighteousness deserves condemnation and punishment. Restitution is required to rectify the injustice. If you steal from another person, you ought to at least give back what was taken, and more as the situation calls for it (Lev. 6:1-7). The thief that is caught ought to pay back double (Ex. 22:4, 7, 9) or more, depending on the situation (Ex. 22:1).

So righteousness refers both to being righteous as well as correctly rectifying unrighteousness. If we call someone a just person, that means that he lives justly, doing his duty. If he is a judge, for example, it also means that he is going to judge justly and maintain righteousness in that office. The magistrate is equipped with the sword to carry out God's wrath on the wrongdoer (Rom. 13:1-7). He is to punish those who do evil and to praise those who do good (1 Peter 2:13-14). As Moses said, he is to judge with righteous judgment, to follow justice alone, and to maintain the cause of the righteous (Deut. 16:18-20).

But the magistrate is not the only one who should rectify injustice. As a private individual, you should not take vengeance or enforce justice by dealing out punishment, but if you have done wrong, you should not wait for someone to tell you to do what is right. You should seek to make it right on your own. Also, you can help maintain righteousness by protecting others from unrighteousness. If someone is about to harm someone else, step in the way or to give assistance. If you see someone about to get ripped off, call attention to the fraud that is being practiced or to help them to seek redress from the proper authorities. 

Righteousness and Piety 

In an earlier post I described piety as dutiful devotion to God that springs from reverence and gratitude. I had said that piety can be considered part of justice. It is what we owe God. God has all authority and power, and so we should revere him. He has also given you life and breath and everything, and so we ought to be grateful to him. You should be devoted to him out of gratitude and reverence. This is just. Additionally, piety leads a person to be righteous and just, for we serve God by fulfilling his commands to do what is right not only with respect to him, but also to our neighbor. 

Piety and righteousness are related in that they require each other. Without piety, your good deeds are profane. You are in hostility towards God. There might be great right justice or fairness among pirates, right? But they are all treasonous. They are all condemned. They are outlaws because they are in rebellion to the king. Likewise, impious people might do works that are outwardly righteous, while yet being at enmity with God and under his condemnation. Likewise, without righteousness, piety is hypocritical. "If anyone says, 'I love God,' and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen" (1 John 4:20). The person who worships God but then steals from his neighbor is hypocritical. Piety and righteousness go together as we serve God. Let us give thanks to God for declaring us righteous in Christ by his grace and then also let us pursue after righteousness that we might practice it in our lives.

Wisdom

So far in this study of virtue we have looked at faith, hope, love, and piety. The first three are grouped together by Paul and have traditionally been known as theological virtues. They are directed toward God. It is important that we have faith, not just in anything, but in God, that we not merely have optimism, but a hope fixed on God and his promises, and a love which is also for our neighbor, but above all with our whole being for God. Piety fits very well among these virtues, as something that is first and foremost directed towards God as well.

In the rest of this series, I want to look at four more virtues that have been called the cardinal virtues. Usually they have been known as prudence, justice, fortitude, and temperance (you might notice that those are all Latin-based names). I am going to use other words but cover the same areas: wisdom, righteousness, steadfastness, and self-control. 

What is Wisdom? 

The Bible says a lot about wisdom and contains a rich vocabulary of words that are related to wisdom: insight, prudence, knowledge, instruction, discretion, good sense, and understanding. I am thinking about this whole category of related terms concerning the right use of the mind for a good and godly life. 

What is contrary to wisdom? Folly and foolishness. What is wisdom? We might call it the right use and application of knowledge. We might use the word to refer to a sound mind. A professor of mine defined wisdom as skill in the art of godly living. Wisdom involves deliberation, understanding, and sound judgment. A wise person is able to take in the facts, figure out what the right thing is to do in a given situation, and then do it. 

Wisdom involves figuring out what is true and right and good. It also discerns what is the good and right thing to do in a particular situation. It also includes the ability to then fix upon that course of action. If you are always deliberating and get stuck there, you might have an active mind, but not wisdom. 

To be wise, you must have a thorough understanding of the principles of God’s law and godly goals, a perceptive understanding of the world and particular situations within it, and the ability to come to sound applications and conclusions, so that one acts wisely. A wise person perceives the principle behind the command so that he is able to apply it in other situations. A wise person perceives how the world works and the nature of his specific situation. What are the dynamics at work in this particular situation? What principles are relevant here? What course of action will be effectual in this case? Job's friends were not wise, despite knowing many things, misjudging his situation. The person who thinks everything is a nail because he has a hammer is not wise. We need an understanding of God's word, the world, the situation, and then the ability to come to a conclusion so that one acts wisely. 

Wisdom is important for all people and it is especially something that one should look for in decision makers. When the Bible speaks of appointing judges or rulers or elders or deacons, often one of the qualifications is that of wisdom. "Choose for your tribes wise, understanding, and experienced men, and I will appoint them as your heads" (Deut. 1:13). Leaders like these need to be able to understand the cases that come before them and make the right decision.

Wisdom in Proverbs

Now there are several books in the Bible known as wisdom literature. Proverbs, Job, and Ecclesiastes are most commonly put into this category. All of them teach that the fear of the Lord is the beginning of wisdom (Prov. 9:10, Job 28:28, Eccl. 12:13, see also Psalm 111:10). Jesus' teachings echo some of the wisdom literature as well and is wisdom himself. The book of James has been called "the Proverbs of the New Testament" and has many similar topics and emphases. But let us start with Proverbs. 

“The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction” (Prov. 1:7). “The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight” (Prov. 9:10). The fear of the Lord is fundamental to being wise. First of all, it is the height of folly to ignore God or rebel against him. He is the most fundamental thing to take into account in any decision that needs to be made. He is the most important factor in any equation. How can you ignore him who made heaven and earth, who will bring everything into judgment, who sees all things? Secondly, by the fear of the Lord, a person turns away from evil and the way of destruction, the way of folly and death (Prov. 16:6). By the fear of the Lord, one turns away from evil and to the way that is good. Thirdly, by the fear of the Lord, you are taught humility and teachableness before the Creator, the one who designed your world (Prov. 15:33). In Proverbs, there is a cycle where the fool rejects instruction but the wise person is teachable and grows in wisdom. So how does a person begin to be wise? How do you get started on the right track? The beginning is the fear of the Lord. Then you will begin to benefit from instruction and grow wiser through instruction and experience.

Proverbs teaches that wisdom must be prized and pursued to be obtained. “The beginning of wisdom is this: Get wisdom, and whatever you get, get insight” (Prov. 4:7). Wisdom must be sought out. A person must want it enough that he is willing to receive instruction and correction. Solomon, as a good teacher, spends nine chapters persuading his readers to love and seek wisdom before teaching it (read chapter two for an example of this). He describes its goodness and advantages and the danger of being without it. God made all things by his wisdom. It is wisdom that can preserve you from the strange woman and violent man and the ways of death. Wisdom is more valuable than silver and gold. Wisdom comes to those who seek it and no one else. In this way you will understand justice and righteousness and every good path and turn aside from the way that ends in destruction. Therefore, wisdom should be sought out from God, from his word, from parents, instructors, and friends, through instruction and correction and attentiveness. 

A God-fearing person will grow in wisdom through this training. This training is a combination of instruction, practice, and correction. A God-fearing person embraces this training. The old are expected to be wiser because they have had more opportunity for this training, although too many people neglect this opportunity. This is also why we expect there to be wisdom in tradition. Tradition is a repository of lessons learned over the generations, although it is not above critique or reform. 

One important tool of instruction in wisdom is that of the proverb. These short and pithy sentences make you think. Biblical proverbs usually use parallelism, saying something in two different ways or making a contrast between two things. They can be simply descriptive, observing how the world works, provoking you to think how you should live in light of this observation.  

Proverbs covers many areas in which wisdom should be applied. One big emphasis is that of speech. It takes much wisdom to communicate well. Words are small but powerful. They can be useful, but they can also be quite destructive. Proverbs also covers things like work, wealth, sex, marriage, child rearing, politics, and friendship.

Proverbs also teaches that virtue is wise. Righteousness, diligence, self-control, humility, and generosity are wise qualities. Diligence is wise, not sloth or theft. Self-control is wise, not sexual immorality or pugnacity. These wise virtues are home-building virtues, which we see especially in the last chapter of Proverbs. The vices that Proverbs describes are those that tear down homes, that tear down kingdoms, and leave destruction in their path. 

Wisdom in the New Testament 

We could also go to Ecclesiastes and Job and some of the complexities of living in a fallen world and the delay between now and the final resolution of all things in the judgment to come. But let us go to the New Testament. In Colossians 1:9-10, we have Paul's prayer for the saints in Colossae. “And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God...” It should be our desire and prayer to know God's will in all wisdom and understanding, so that we can walk in a manner worthy to him. 

Not only does Paul pray for this, but he also works hard for it. In describing the work of Christ's ministers, he says, “Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ” (Col. 1:28). 

In Colossians 2:2-3, Paul writes of the aim of his struggles, “…that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge.” The treasures of wisdom and knowledge are found in Christ. The Proverbs often talk about wisdom in a personified way and much of this language is picked up in the New Testament and applied to Jesus Christ, who is the wisdom of God (1 Cor. 1:24). As Proverbs describes wisdom being begotten of God before anything was created, so Jesus is eternally begotten of the Father before all ages. As all things were made through wisdom, so all things were made through Christ. Where do we find wisdom and take hold of wisdom? In Jesus Christ. It would be utter folly to reject him. But in him, we become truly wise and are reconciled with our Maker. 

In Colossians 3:10, Paul describes the image of God that is being renewed in the saints. We “have put on the new self, which is being renewed in knowledge after the image of its creator.” Compare this to the parallel passage in Ephesians 4:24 where he emphasizes holiness and righteousness. In Colossians, with it emphasis on wisdom, he brings out the fact that this divine image is being renewed in knowledge. 

How do we grow in this knowledge and wisdom? “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (Col. 3:16). If Christ has all the treasures of wisdom and knowledge, we should want his word to dwell in us richly. This takes place through instruction in wisdom and also by singing psalms, hymns, and spiritual songs. 

Then Paul exhorts the saints in Colossians 4:5, “Walk in wisdom toward outsiders, making the best use of the time.” Live wisely, redeeming the time, making good choices, especially before outsiders. Do not bring disgrace upon the gospel. Set a good example. Be a light to the world and refute the slander of the ungodly by your behavior. Be wise in how you speak to outsiders. "Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person" (4:6). 

In Matthew 10:16, Jesus says, "Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves." The Greek word used here for wisdom is the more specific word for prudence, shrewdness, or sensibleness. Jesus does not want his people to be simpletons or naive. You are sheep among wolves, so beware of men. Look out for the danger that comes. You should be like children in humility and teachableness, but Scripture also says, "Brothers, do not be children in your thinking. Be infants in evil, but in your thinking be mature" (1 Cor. 14:20).

On the other hand, does prudence sometimes get used as an excuse to compromise? Sometimes cowards and sluggards appeal to prudence to excuse their vices (Prov. 26:13). Sometimes well-meaning apologists foolishly think they might win over their opponents by giving up less important doctrines. Many errors and heresies have begun as misguided strategies for defending the faith. Sometimes sins and cruelties are excused under the pretense of prudence, as if the ends necessarily justify the means. It is with good reason that Jesus adds, "innocent as doves." The devil was crafty, but he was not innocent as a dove. He was using that wisdom to do harm. We ought to be as wise as serpents, but in such a way that we do not become like the wolves we dwell among. All the virtues need each other. 

Let me finish then with the epistle from James. “But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere” (James 3:17). This is what true wisdom looks like. It is contrary to contention and selfish ambition. It is open to reason and impartial with a readiness to understand the situation rather than stubbornly sticking to assumptions. This true wisdom comes from above, from God, and it leads to peace and harmony. 

How does one receive this wisdom from above? Not only by instruction and practice, but also through prayer. In James 1:5 he says, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.” So lift up your voice and call out for wisdom. Pray to God that he might give it to you. Seek wisdom from the Lord, in the fear of the Lord, for he gives generously to those who seek it.

Piety

“Piety,” like the word “religion,” is not an especially popular word today. Both words strike some as overly formal and sanctimonious and get unfairly associated with hypocrisy or formalism. It is possible to have the appearance of piety but to lack its power, but that is a distortion. Like religion, piety is a good word and concept. To others, piety is simply another word for private devotions or Bible reading and prayer. But piety is more and deeper than this.

Now, where do you find it in the Bible? If you looked in your Bible and you just searched for the word piety, you might not come up with a lot, and that is due to a matter of translation. The Greek word for piety is εὐσέβεια. In our English translations, it is usually translated as "godliness." So when you see the word godliness or godly in the New Testament, that is the Greek word, εὐσέβεια, which is the Greek equivalent of the Latin pietas, which is where we get our word piety. As with most concepts in English, we have two words for the same basic concept, one Latin-based (piety) and one Anglo-Saxon-based (godliness). You can use either word, godliness or piety, but the concept is the important thing.

What Is Piety?

So what is εὐσέβεια? What is piety? People have talked about this over the years. John Calvin uses the word a lot in his Institutes of the Christian Religion and he defines it too. He says, 

I call ‘piety’ that reverence joined with love of God which the knowledge of his benefits induces. For until men recognize that they owe everything to God, that they are nourished by his fatherly care, that he is the Author of their every good, that they should seek nothing beyond him - they will never yield him willing service. (1.2.1)

From a knowledge of God and his benefits, we therefore revere and love him. This reverence and grateful love producing willing service. Noah Webster in his 1828 dictionary has a similar definition of piety. He says, 

1. Piety in principle, is a compound of veneration or reverence of the Supreme Being and love of his character, or veneration accompanied with love; and piety in practice, is the exercise of these affections in obedience to his will and devotion to his service. 

2. Reverence of parents or friends, accompanied with affection and devotion to their honor and happiness.

Like Calvin, Webster describes piety as a combination of reverence and love and as the exercise of these affections in obedience and service. Webster also speaks of what is called filial piety, piety directed toward one's parents. 

Building on these other definitions, piety can be briefly defined as dutiful devotion that springs from gratitude and reverence. Reverent fear and grateful love unite to produce dutiful devotion. A godly, pious life is marked by a devout diligence to fulfill your God-given duties, fulfilling them with gratitude and reverence. 

As a side note, while there is not a Hebrew word exactly equivalent to εὐσέβεια, the Old Testament does speak of these elements of piety: wholehearted love and godly fear of God, resulting in devoted service and obedience (Deut. 10:12-13). 

Piety in 2 Peter and 1 Timothy 

There are several books of the New Testament where godliness/piety is especially prominent, such as 2 Peter and 1 Timothy. In 2 Peter, we are taught that we have received all things that pertained to life and godliness through the knowledge of him who called us (1:3). Then Peter goes on to exhort us to make every effort to supplement our faith with several virtues, including godliness (1:5-6). Near the end of this epistle, after speaking of the second coming of Jesus Christ, he exclaims, "Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness...!" (2 Peter 3:11). 

Paul speaks of godliness throughout 1 Timothy. For example, in 4:6-8 he writes, 

If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed. Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.

There is, first of all, a connection between the good words of the faith and its outworking in godliness. The truth "accords with godliness" (1 Tim. 6:3, Titus 1:1). There is also a connection between being trained in the words and training yourself in godliness. Two different Greek words for training are used here. In verse 6 the sense is “being nourished/fed/educated in the words of the faith,” while in verse 7 the sense is “train/exercise yourself for godliness.” Just as you eat properly and exercise your body to be healthy, so spiritual health is produced by being fed by good teaching and by exercising yourself in godliness. Notice that just as in 2 Peter, you are called to activity. You are called to train yourself for godliness. Just as you also train your body in physical virtue, so train yourself in the spiritual virtue of piety. Piety is of value in every way.

In 6:5-6, Paul speaks of false teachers who imagine that godliness is a means of gain. They are just practicing it to get some money out of you. Then he says in verse 6, "but godliness with contentment is great gain." And so, there is promise in godliness. In fact, that is what he had spoken of in 4:8, that godliness is a value in every way as it holds promise for the present life and also for the life to come. It is a win-win situation. Win now, win later. But this is true of godliness with contentment, not hypocritical godliness as a means to money, because the love of money is not godliness, but the root of all kinds of evil. And then in 6:11, exhorting Timothy, he says, "But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness." Flee vices, but pursue after true piety.

Piety Described 

Piety is preeminently directed toward God. It is expressed in dutiful devotion to him, springing from grateful love and reverent fear. Piety is directly expressed in worship, but it is also expressed in willing obedience in everything. As Cicero put it, “piety gives both duty and homage.” It is also an inner attitude that is expressed in these ways. Do not neglect the inner attitude, its expression in worship and devotions, or its expressions in obedience throughout life.

Piety toward God is born of faith. It is by faith that we learn gratitude and reverence, beholding the grace and majesty of God. 

Piety shows reverence rather than flippancy and irreverence. The false teachers described in 2 Peter were impious: they carelessly despised authority, blasphemed, and despised God’s judgment.

Piety shows gratitude rather than self-centeredness and ingratitude. Those who receive much from God but do not give thanks to him or serve him are impious. Secularism is thoroughly impious. 

Piety is exercised by dutiful devotion rather than unfaithfulness and lawlessness driven by sinful passions. In 2 Peter, Peter uses the word “ungodly” to describe: (1) the world of the ungodly destroyed in Noah’s flood, (2) Sodom and Gomorrah as an example of what will happen to the ungodly, and (3) the destruction of the ungodly on the day of judgment. But those who are rescued, like Lot, are “the godly” (2:9). Today there is a great temptation to adopt an attitude that is irreverent, ungrateful, and lawless. The atmosphere we breath is impious. Swim against the stream! 

In a secondary way, piety is also directed toward other superiors to whom you have reason to be grateful, such as your parents and country. They have given you much, so be grateful and reverent toward them and therefore dutiful and devoted to them, giving back by your service. This is called filial piety (or patriotism in the case of your country). This is part of our piety toward God, especially in light of the fifth commandment. Paul spoke of piety/godliness in this way in 1 Timothy 5:4, “But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God.” Make return - in other words, as you received life from them, as you were brought up by them, as they cared for you when you could not care for yourself, so show this reverence and gratitude toward them by caring for them in their old age. We also show this filial piety for our parents by also honoring their children (your siblings). You show this piety towards your country by also honoring your fellow citizens for its sake.

Two Examples of Piety: Aeneas and Cornelius 

A popular example of piety in the ancient world was pius Aeneas, the hero of the Aeneid, the legendary founder of Rome. In that story, Aeneas demonstrates pietas by his devotion to the gods and his father by showing reverence to them and embracing the duty they gave him of founding the city of Rome for his people and descendants. The classic image of Aeneas was of him carrying his father and household gods out of the fall of Troy, leading his young son by the hand behind him. He introduces himself in the Aeneid by saying, “I am Aeneas, duty-bound. I carry aboard my ships the gods of house and home we seized from enemy hands. My fame goes past the skies. I seek my homeland - Italy - born as I am from highest Jove.” (The Aeneid, 1.457-460). The force that is opposed to pietas in the Aeneid is not only impiety, but furor (the Latin word for passion, frenzy, or rage). In the Aeneid, this frenzy and passion is personified by Juno who stirs up storms, the lust of Dido, the Trojan wives who seek to burn the ships, and the hostile forces and civil tumult in Italy, all of this to turn aside pious Aeneas from the path of duty. 

As in the Aeneid, the Bible describes εὐσέβεια in opposition to impiety and evil passions. The passions of the flesh “wage war against the soul” (1 Peter 2:11) much as they waged war against Aeneas to turn him aside from his duty and destroy him. But this deliverance from frenzy comes through Christ, who is “the grace of God” who “has appeared, bringing salvation for all people, training us to renounce ungodliness [impiety] and worldly passions, and to live self-controlled, upright, and godly [pious] lives in the present age…” (Titus 2:12).

It is interesting that Luke, a Gentile, recounts the healing of a lame man named Aeneas (Acts 9:32-35) just before introducing a pious Roman centurion (Acts 10) in a book that ends with the gospel of the kingdom coming to Rome (Acts 28). Perhaps Luke included the account of Aeneas’ healing to indicate that pagan Rome and its piety was helplessly disabled, in need of Christ the Savior. 

In any case, in Acts 10 we come to a good example of a pious man who served the true God. Cornelius, the Roman centurion from Italy, is described by Luke the same way Aeneas is described by Virgil: “a devout [εὐσεβής] man” (Acts 10:2). Consider how Luke described this pious man. 

Cornelius feared God (10:2). I have already mentioned that the fear of God is an essential element of piety. And not only did he fear God, but he did so with all his household (10:2). That is, he practiced it with them in family worship, cultivated it through instruction and by example, and applied it in their way of life. This influence extended to the soldier who attended him, who is also described as pious (ESV: “devout,” 10:7). 

Cornelius gave alms generously to the people (10:2). Alms were gifts to the needy and were given in the synagogue and on the street (Matt. 6:2). Cornelius also prayed continually to God (10:2-3). Not that he prayed every minute of the day, but consistently throughout the day (such as at “the ninth hour”). His alms and prayers were like sacrifices to God (10:4, see also Heb. 13:15-16).

Cornelius was a just man (“upright,” 10:22). Piety itself is an aspect of justice - God deserves our reverence and devotion - and it moves a person to justly fulfill the rest of his obligations to God and man as service to the Lord (Col. 3:23-24). Piety is not only practiced in worship, but also in dutifulness before God in all of life. 

Cornelius sent for Peter so that he might hear Peter's message from God and he invited his household and friends to hear it (10:7-8, 24). His piety was evident by his regard for God's word. Cornelius received the gospel that Peter preached (10:44-48, 11:17-18). I believe Cornelius was already regenerate, believing in God's old covenant promises, but here he and his household received the gospel of Christ's finished work and were brought into new covenant blessings, being filled with the Spirit and baptized. A pious man receives the word of God, repents of his sin, believes the gospel, and receives baptism with his household. 

Cornelius is a biblical example of a pious man. We should all be training ourselves in piety. May we live in this way, living before the face of God. May we remember what we have received from God - his generosity and  kindness - that we might be loving and grateful to him. May we remember his presence and power and authority, that we might revere him. And with this gratitude and reverence, may we therefore live lives that are devoted to him, attending to our duties, turning aside from evil passions, and repenting when we go astray.

Love

In addition to faith and hope, Paul speaks of "the love that you have for all the saints," your "labor of love," and "the breastplate of faith and love" (Col. 1:3-5, 1 Thess. 1:3, 5:8). Love is one of the virtues that we are to practice and exercise as we grow to reflect the character and excellency of our God.

The Importance of Love

Consider first the importance of love. Paul wrote in 1 Timothy 1:5, “The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.” In context, he was warning against teaching that was unprofitable and speculative. He reminded Timothy that this love was the aim of their charge as ministers of the gospel.

When Jesus was asked about the greatest commandment, he answered in terms of love, quoting two passages from the Old Testament. 

You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets. (Matthew 22:37–40)

Not only are these the greatest commandments, but they are foundational for the rest, a summary of the law. 

Another place where Paul uses the triad of faith, hope, and love is in 1 Corinthians 13:13. Here he writes, “So now faith, hope, and love abide, these three; but the greatest of these is love.” Love is greater than faith and hope. We might say that faith is the most foundational virtue. It is usually listed first because by it we receive Christ. Yet love is the most important as the highest virtue and the most enduring. Certainly faith and hope abide, but they also culminate in the age to come in such a way that faith gives way to sight and our hopes are realized. But love will continue as love in glory as we dwell with God and one another. 

In 1 Corinthians 16:22, Paul says, “If anyone has no love for the Lord, let him be accursed. Our Lord, come!” Not only is love for one another important, but so is love for the Lord. It is essential. Paul anathematizes those who do not have it.

The apostle Peter also spoke highly of love. “Above all, keep loving one another earnestly, since love covers a multitude of sins” (1 Peter 4:8). Do not stop, but keep on loving one another, and do so earnestly!

What Is Love? 

If love is so important, we should figure out what it is. The New Testament primarily uses two Greek words for love, agape and phileo. Sometimes when people teach about love, they overemphasize the contrast between different Greek words for love. In the Bible, these two words often overlap without a strong contrast. Sometimes they are used interchangeably within a passage. Phileo can emphasize the aspect of friendship a bit more than agape. In fact, a form of phileo is used as the word for friend, as when Lazarus is described as Jesus' friend. Agape is used more commonly, but phileo is more common in compound words (love of money, love of God, love of husband, brotherly love).

The Greek lexicon defines agapao (the verb form of agape) as “(1) to have a warm regard for and interest in another, cherish, have affection for, love; (2) to have high esteem for or satisfaction with something, take pleasure in” (BDAG). It defines phileo as “(1) to have a special interest in someone or something, frequently with focus on close association, have affection for, like, consider someone a friend; (2) to kiss as a special indication of affection, kiss” (BDAG).

Both of these Greek words can be used for bad loves. Not every exercise of love is good. The love of money, for example, is strongly condemned in Scripture. Both Greek words are used for it. There are also good loves, like the love of Jesus. Both Greek words are used for that too. So the object of love and its proportion is important. That is also true of faith. Is all faith saving faith? Are some faiths bad? If you put the faith in a false god, that would be a bad faith. Faith is a virtue when it is exercised in the true God and his gospel. The same with hope. You could have vain hopes. You could have hope in the wrong thing. You could hope for bad things. But there is a Christian hope. The same is true with love. Properly ordered love is a virtue. In fact, it is the highest virtue.

Can you think of what would just be the opposite of love? Hatred is an opposite of love. Think of how John commonly contrasts love and hatred (1 John 3:11-15). Related to hatred is envy. Other alternatives contrary to love include neglect, contempt, and apathy. A person who loves another will care about that person. 

One Reformed writer says, “Spiritual love is a fruit of the Holy Spirit. We show this type of love by loving God for His sake and our neighbors for God’s sake” (Godefridus Udemans). It is very common to define the virtue of love in this way, and with good reason. Love for God is preeminent. The love of neighbor ought to flow from it. 

Love for God

Thomas Watson (1620–1686) has a section on love in his book on the Ten Commandments. He says, “What is love? It is a holy fire kindled in the affections, whereby a Christian is carried out strongly after God as the supreme good.” I think that is a good description. Love is an inner affection, a holy fire kindled in the affections. It has an object, God. It also carries you out after the object, that you might participate in him. It fixes on God as the supreme good. And it is a vigorous affection. 

Watson goes on to say, “Wherein doth the formal nature of love consist? The nature of love consists in delighting in an object … This is loving God, to take delight in him.” Watson also points out that our love for God ought to be with a whole and undivided heart, that we ought to love him for himself, not just because he might do something for you, but because he himself is the supreme good. We should seek to enjoy him, to love him above all else, to love him as much as we can, with all our ability, to love him constantly, and to exercise this love in every sphere. “Love to God must be active in its sphere. Love is an industrious affection; it sets the the head studying for God, hands working, feet running in the ways of his commandments. It is called the labour of love. 1 Thess. 1:3.” 

Love for Your Fellow Man

If we love God, we will also love those who are made in his image, for his image in them. That is why we should not kill them, because they are made in the image of God (Gen. 9:6). But more than that, we ought to love them, as fellow image bearers of our Creator. 

We have all the more reason to love those who have been born of God, those who have been adopted and regenerated and are being renewed after his image. As Jesus said, "A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another" (John 13:34). In view here is love for your fellow disciples. This is plain from the following verse, "By this all people will know that you are my disciples, if you have love for one another" (John 13:35). Among fellow brothers and sisters in Christ, we are able to mutually participate in this Christ-like love and Christ-motivated love. 

There is also a love for family that Scripture exhorts us to as an aspect of this virtue. They are some of your closest neighbors. In Ephesians 5, Paul says that husbands should love their wives as Christ loved the church. In Titus 2, he says that older women should train younger women to love their husbands and their children. The Song of Songs describes the mutual love of its groom and bride as something strong and enduring, as "strong as death" (8:6). 

The love of neighbor also extends beyond fellow saints and family members to the person in front of you, even the stranger (Lev. 19:34). Jesus taught this in the parable of the good Samaritan. The Samaritan was good because he acted as a neighbor to the wounded Jew that he found on the side of the road. 

Love is even to be extended to your enemy, as Jesus taught in Matthew 5:43-48. Why should you love your enemy? Because God is benevolent and merciful toward his enemies and you should imitate your Father. "Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust ... You therefore must be perfect, as your heavenly Father is perfect" (Matthew 5:44–45, 48). Not only did God love us when we were his enemies, choosing us and bringing us to salvation, but he even shows kindness to the reprobate in this life, giving them good things that they do not deserve. He is long-suffering and patient. He shows kindness not only to those who love him, but also to the wicked and ungrateful (Luke 6:35). Therefore, you who are his children should imitate him and love your enemies. 

Characteristics of Love 

In describing love, one cannot forget Paul's description of love in 1 Corinthians 13. It was written in the context of a church that needed love, having been divided by rivalries and party spirit. It had been divided and disordered in its practice of the Lord's Supper as well as in its practice of certain spiritual gifts. Paul not only insists on love's necessity, but also describes its true nature. 

Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things. Love never ends. (1 Corinthians 13:4–8a)

These are characteristics, qualities of love, the love that Christians ought to exercise toward one another, resembling their Savior. Paul also says in 1 Corinthians 8:1 that while knowledge can puff up, love builds up. That is a characteristic of love as well. It is edifying. It builds up other people. 

There are also related virtues to love, such as generosity, kindness, and mercy. Mercy is love exercised towards those who are in misery or danger. When you see the distress of those whom you love, love turns into mercy as you lay their misery to your own heart and desire to help them. Another related virtue is hospitality (Heb. 13:2, 1 Peter 4:9). Scripture also speaks of natural affection in Romans 1, or to be more precise, the lack of natural affection (translated by the ESV as "heartless"). Fallen mankind usually continues to exercise a basic natural affection, but sometimes even this is corrupted. While the Gentiles usually love those who love them and greet their brothers (Matt. 5:46-47), sometimes they do not. While unbelieving mothers and fathers will often have natural affection for their children, there are times when even this love fails and parents turn cruel to their own flesh and blood. So even natural affections can be undermined by sin and should be purposefully maintained by the believer. 

God's Love for Us

God's love is primary in several ways. Not only should we love God more than anything, but his love is the original love, the model of love, and a motive for our love. God's love was the first love that ever existed. The Father loved the Son in eternity past before creation (John 17:24), and even his love for us existed in eternity (Eph. 1:4-5). God has a general mercy towards all. He has a love for his elect in Christ. The Triune God loves us. Not only did the Father love us by sending the Son (John 3:16), but the Son himself also loved us and so gave himself for us (Eph. 5:1-2). He laid down his life for his friends. There is no greater love than that. 

So in this redemptive work, the love of God was expressed. As 1 John 4:8-9 says, “Anyone who does not love does not know God, because God is love. In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him.” This is how we know love and it is also our motive for love. We learn from his demonstration of love that someone who loves another will seek the good of that person, delight in fellowship with that person, and be willing to sacrifice for that person. And we love because he first loved us. We love him who has loved us. We love him for himself and we love others because of him.

The Source of Love

This virtue of love comes from God. He produces it in his children. It is a fruit of the Holy Spirit (Gal. 5:22). It is founded upon knowledge and faith. When a person perceives the goodness of God and God's grace toward him, he seeks God and delights in him as his supreme good. If you did not know anything about God, why would you love him? It is by knowing God, by knowing his goodness, by knowing that he has loved you, that we love him. We know him by reading Scripture and by receiving him in faith. Therefore we love. Remember, our aim is love that issues from a pure heart and a good conscience and a sincere faith. As Paul says, what matters is "faith working through love" (Gal. 5:6). 

Love in Action

Love expresses itself in good works, acts of charity to others and obedience to God's commandments (1 John 3:16-18, 5:3). Like the woman at Jesus' feet, we love much because we are forgiven much, and therefore we show that love by acts of devotion to him (Luke 7:44-50). In fact, Paul says in 1 Corinthians 16:14 that we should do all things in love. Do everything out of a motive of love and therefore in a loving manner. Love is the inner affection that produces loving deeds. 

Love should not be primarily defined as the behavior it produces. Primarily, love is the motive that produces good deeds for others. It is the motivation of loving behavior. But the deeds of love can be called love. You can see love in the form of loving words and deeds. After all, the world is supposed to see the love that Christ's disciples have for one another. 

The Maintenance of Love 

I want to conclude with the maintenance of love. Love is like a fire that needs to be kept aflame, otherwise it might grow cold. Remember the Ephesian church, which had lost the love they had at first (Rev. 2:4). They had declined in their love and their fervor. Jesus speaks in Matthew 24 of the love of some growing cold. So Thomas Watson exhorts us, 

You who have love to God, keep it flaming upon the altar of your heart … As you would be careful to preserve the natural heat in your body, so be careful to preserve the heat of love to God in your soul. Love is like oil to the wheels, it quickens us in God’s service. When you find love abate and cool, use all means to quicken it. When the fire is going out, you throw on fuel; so when the flame of love is going out, make use of the ordinances as sacred fuel to keep the fire of your love burning.

Remember that you are responsible to maintain and to exercise this love. Peter exhorts us to make every effort to add brotherly affection and love to your faith (2 Peter 1). Ponder the glory and excellence and goodness of God displayed in his word and his world, so that a sense of these things might inflame that love. Then exercise it in service, in song, in worship, and in prayer. The same goes for your love for the saints and your love for other people. Grow in love by consistently exercising love and inflaming it through a meditation upon the love of your God.