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READ:

3 John 1:4

⁴ I have no greater joy than to hear that my children walk in truth.

EXHORTATION:

The overriding sentiment with which the apostle John wrote this epistle is joy. From the outset of this epistle to Gaius, John was not hesitant to convey to Gaius his joy concerning him. He wrote in verses 1-3, “The elder unto the wellbeloved Gaius, whom I love in the truth. Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth. For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.” The apostle’s joy was immense, for he said, “I rejoiced greatly”.

The apostle John’s joy reminds us of a father’s joy mentioned in Proverbs 23:24 – “The father of the righteous shall greatly rejoice: and he that begetteth a wise child shall have joy of him.” Proverbs 10:1 also mentions that “a wise son maketh a glad father”. Such familial joy should also exist in the church, which is the “household of faith” (Galatians 6:10; Ephesians 2:19), where pastors and elders function like “fathers” to the congregation. In Hebrews 13:17, members of the church are told how they can bring joy to their spiritual fathers who care for their souls. It says, “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.”

It was Gaius’ obedience to the truth of God that caused the apostle John to greatly rejoice. Gaius had been careful to “walk in the truth”. To “walk in the truth” means that one has the truth constantly in one’s mind to influence one’s life, so as to always act according to its counsels. Besides embracing the Scriptural teachings mentally, one ought to live by them.

The word “walk” also denotes progress or advancement; hence “walking in truth” also means that one is progressing or growing spiritually according to the Scriptural truths. The desire of every faithful pastor is that the church members advance in their knowledge, sanctification and fruitfulness. He prayerfully wishes for every member of the church to be like Gaius, whose life had been a cause of the joy of leaders and Christians who had come to know him. Testimonies of his commitment and obedience to the truth had been heard in far places. Christians who are committed to know and live by the truth will have the special privilege and “joy” of being the cause of their pastor’s and fellow Christians’ “joy”.

Bible Witness TV (BWTV) has been broadcasting a weekly series titled “The Holy One of Israel”, presenting key theological and pastoral insights (from the Book of Isaiah) related to that designation of the LORD. The prophet Isaiah employs that designation of God twenty-five times, far more frequently than any other biblical writer. By utilising this title, Isaiah integrates two essential characteristics of God: His complete holiness and His distinct covenant relationship with His people.

The series of studies on BWTV will help shape our minds to think and act in ways that reflect the holiness of our God in our own time. (For all the episodes of this series, past and present, please visit BWTV’s Main Channel - https://biblewitnesstv.com/main). 

Examining the significance of this title is not merely a matter of linguistic interest; it is a pursuit of deep theological understanding. This exploration opens up the heart of Isaiah’s message, where the majesty of divine holiness confronts the reality of human sin, and where God’s mercy is revealed through redemptive grace. For believers today, grasping the meaning of “The Holy One of Israel” enriches their comprehension of who God is, sharpens their awareness of sin, and inspires their commitment to holiness in both life and ministry.

The following topics are covered in this series: 

• The Holy One of Israel – 1: The Holiness of God
• The Holy One of Israel – 2: God’s Covenant Nearness 
• The Holy One of Israel – 3: God’s Justice and Judgment
• The Holy One of Israel – 4: God’s Affront by Sin
• The Holy One of Israel – 5: God, the Only One
• The Holy One of Israel – 6: God, the Rebuker of Idols
• The Holy One of Israel – 7: God, the Faithful Lover of His People 
• The Holy One of Israel – 8: God, the Redeemer and Restorer 
• The Holy One of Israel – 9: God, the Promise-Keeper
• The Holy One of Israel – 10: God, the Sovereign King of Glory

An Overview of the Series

The frequency of the title, “The Holy One of Israel”, in the Book of Isaiah is not accidental. Isaiah uses the title to emphasise God’s distinctiveness, transcendence, and intimate involvement with His chosen people. The phrase first emerges in Isaiah 1:4, where it is invoked in the context of Israel’s rebellion: “they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.” Here, the title functions as both an indictment, and a reminder that God is not merely a distant deity, but the Holy One whom Israel is called to worship and obey.

Isaiah’s vision in chapter 6 – in which the seraphims cry, “Holy, holy, holy, is the LORD of hosts” – sets the theological tone for the entire Book. The prophet is undone by God’s holiness, yet he is also cleansed and commissioned. This pattern—where God’s holiness exposes human sin, and yet also provides the way for forgiveness—runs like a thread through the whole Book of Isaiah. The Holy One of Israel is both Judge and Saviour, whose covenant faithfulness endures despite the failings of His people. 

Throughout Isaiah, the title recurs in passages that span rebellion (Isaiah 1:4; 31:1), judgment (Isaiah 5:19; 30:11), comfort (Isaiah 41:14; 43:3), and eschatological hope (Isaiah 54:5; 60:9). These varied contexts reveal that the Holy One of Israel is both the source of righteous judgment and the fountain of redemptive mercy. His holiness is not opposed to His love; rather, it is the very ground upon which His faithfulness is built.

Furthermore, the title points to God’s unwavering commitment to His promises. In Isaiah 41:14, God assures Israel, “Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.” Here, God’s holiness is not an abstract idea but a living reality – God’s very character shaping all His actions towards His people. The Holy One is trustworthy, steadfast, and actively involved in the history and destiny of Israel.

“The Holy One of Israel” also reveals His holiness through His faithful love towards Israel. His holiness guarantees Himself as the Promise-Keeper to His people. Though His people rebelled (“they have forsaken the LORD” – Isaiah 1:4), His faithfulness remained unbroken. Isaiah praises Him: “thy counsels of old are faithfulness and truth” (Isa. 25:1). He remembers His covenants with Abraham, David, and Zion. Even when judgment falls, His mercy stands firm for He said, “neither shall the covenant of my peace be removed” (Isa. 54:10). What He speaks, He fulfils (Isa. 46:9–11). His promises rest not on man’s worthiness, but on His own holy character. The Servant Songs (Isa. 42–53) reveal that these promises reach their climax in Christ, where divine truth and mercy meet. In Him, every word of God stands confirmed. The grass withers, but His Word endures forever (Isa. 40:8). God’s holiness guarantees His faithfulness—what He begins, He completes.

Ultimately, in Isaiah, the Holy One reigns in majestic glory, yet graciously stoops to cleanse, restore, and commission His servant. Isaiah’s vision opens with overwhelming splendour: “I saw also the Lord sitting upon a throne, high and lifted up” (Isa. 6:1). From that moment onwards, the prophet’s message unfolds the sovereign rule of this holy King over all creation. He is the true Ruler of nations, the One whose purposes cannot be overturned, whose Word stands forever. His dominion culminates in the declaration: “For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us” (Isa. 33:22). Earthly empires rise and fall, yet His throne remains unshaken and eternal.

The radiant glory of this King fills Zion, and His light draws the nations to worship and obedience: “Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee” (Isa. 60:1). In the closing vision (Isa. 66), Isaiah beholds the consummation of all things when the Holy One, reigning in righteousness, is worshipped by all peoples. Thus, the Book ends where it has begun: with the Sovereign enthroned in glory. He is the Holy One of Israel, the Sovereign King of Glory, exalted in holiness, unshakable in majesty, steadfast in mercy, and supreme in power forever.

READ:

Titus 2:13

¹³ Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.

EXHORTATION:

God’s grace, which brings salvation to us (v. 11), teaches us to live a sanctified life in this present world (v. 12) in anticipation of Christ’s glorious appearing (v. 13). As we live on earth in this present age, we anticipate our “blessed hope”, which is “the glorious appearing of the great God and our Saviour Jesus Christ”.

The Christian’s hope of Christ’s return is called “blessed”. The word “blessed” denotes all the blessings of His divine presence (cf. 1 Timothy 1:11; 6:15). What a blessing it is to have such a hope! Eternal blessings await Christians at His coming. When He comes, we shall be eternally delivered from all the temptations and trials of this world, and shall enter into eternal sinless perfection, joy, bliss, rewards and glory. We live every day with that sure hope. So we long for His return. Paul wrote in 2 Timothy 4:8, “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.”

There has been some debate as to whether “that blessed hope” and “the glorious appearing” of Christ are two different events, namely Rapture (cf. 1 Thessalonians 4:6-17) and His return to this earth at the end of the seven-year Tribulation (cf. Revelation 19:11-21). But there is little in this verse’s context to suggest that Paul was distinguishing those future events in connection with Christ’s return. Paul was simply saying that we are looking for the blessed hope, which is the appearing of the Lord. Although we understand those events of Rapture and His subsequent glorious return to rule the world for a thousand years (cf. Revelation 20:1- 10; Isaiah 2:1-4; 11; Ezekiel 37; Daniel 2:44-45; 7:13-14; Zechariah 14) as distinct, Paul is here referring to the return of Christ as a whole, and not its various stages. The blessed hope is a fixed historical reality which we long for.

Yet another great truth is mentioned by the apostle in this verse. It is Christ’s divinity. He is “the great God and our Saviour Jesus Christ”. Jesus’ life on earth, His claims about Himself, His doctrines and His works – all prove Him to be God. If one rejects His deity, one can only think of Christ as a deceiver and demonic person, like the Jews who killed Him. One can have Christ only as the divine Saviour – or not have Him at all.

READ:

Hebrews 12:2a

^2a Looking unto Jesus the author and finisher of our faith.

EXHORTATION:

In the previous verse, we were exhorted: “let us run with patience the race that is set before us” (v. 1). Now we are told the secret of running our Christian race well — “Looking unto Jesus”. The Greek word for “looking” (aphorá?) literally means looking away from one thing to some other thing in a steadfast or intent manner. It has been used to denote the fixing of the mind upon something. It expresses the mental posture that all Christians should maintain in relation to Jesus, as they run their Christian race. It should be a holy habit of our souls to keep the Lord Jesus in our view.

Looking at Jesus at the beginning of the race and then totally keeping him out of view, is not the right kind of faith that Scripture teaches us. We should never lose focus of Christ in our Christian race. The reality is, some of the people who started the race with us may drop out of the race altogether while some others may be distracted and refuse to keep up, thus leaving us disappointed and troubled. But we must not let our minds be affected by their quitting. We must look away and fix our thoughts upon Christ. Even if all around us are a constant encouragement to us in our Christian race, it could well be our own lethargy and lust that hinder our race. Only when our minds are steadfastly fixed on Christ can we then overcome all distractions and obstacles, and complete our Christian race.

We look away from all else to Jesus only, for He is “the author and finisher of our faith”. The Greek word for “author” was translated earlier as “captain” in chapter 2, verse 10. There it was said of Christ, “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.” Christ has set the path and He calls us to follow Him. It is Him, not the crowd, that we follow. The course of our race is shown by Him. He leads and we follow. He is our Guide, Strength and Motivation in our Christian race.

Jesus, the author of our faith, has entered the heavenly sanctuary as our forerunner (6:19-20) and has opened “a new and living way” for us that leads to this sanctuary (10:20). He is the Beginning and the End, the Alpha and the Omega (Revelation 1:17; 21:6; 22:13). He is our perfect Saviour and Captain who is able to perfect all who have placed their trust in Him.

READ:

Hebrews 13:8

⁸ Jesus Christ the same yesterday, and to day, and for ever.

EXHORTATION:

Nothing is permanent in this world. Even good and faithful church leaders will one day be gone. This could have been implied in the last phrase of the preceding verse, when the writer mentioned “the end of their conversation” (v. 7). In this fast-changing world, nothing seems dependable and permanent. Leaders come, and leaders go. One Leader, however, is unchangeable – Jesus Christ.

First, note that the writer uses both names, “Jesus” and “Christ”. The name “Jesus” embraces the work of God’s Son on earth as our Saviour. He has come to save His people from their sins. The name “Christ” is the official title that expresses the divinity of the Son. The double name occurs only three times in Hebrews (10:10; 13:8, 21).

Not only Christ’s divinity, but also His changelessness, is emphasised here – “Jesus Christ the same yesterday, and to day, and for ever.” In the beginning of this epistle, the author has already explained this truth of Christ. “But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: they shall perish; but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail” (1:8-12).

Christ is essentially divine. There might have been changes of position and circumstances in our Lord’s life on earth, but He is God for ever! Of His divine attributes, He is unchanging. He is perfect and blessed in His righteousness and faithfulness, love and mercy, goodness and forbearance, etc. In His Word, Christ is unchanging. His words are true for ever. Of His offices, He is also unchangeable.

On the contrary, we are ever changing in many respects. Our outward appearances, our health, our economic condition, our abilities – all these change. But He is sublimely unchangeable, eternally and infinitely perfect. Through the changing scenes of our lives, He remains unchanged as our compassionate and loving divine Saviour.

READ:

Titus 2:7

⁷ In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity.

EXHORTATION:

In this chapter of his epistle to Titus, Paul gives Titus various instructions on what should be inculcated in the lives of believers of different age groups. He was to instruct the aged men to be sober, grave and temperate (v. 2); the aged women to be holy and be teachers of good things to younger women (vv. 3-4); the younger women to be homemakers who love their husbands and children according to God’s Word (vv. 4-5); and the younger men to be sober-minded (v. 6).

Having propounded the spiritual principles for Christian men and women of all ages to abide by, the apostle added a precept unto Titus himself. Because the instruction for Titus follows immediately the precept for young men, it is generally thought that Titus was a young man (as Timothy also was), serving the Lord in the pastoral ministry of the church. Every teacher of God’s Word to young men must pay heed not only to instruct them on their spiritual duties, but also to show by example how they ought to live out their spiritual obligations. Every teacher of God’s Word, whether to the adults, youths or children, must be a role model with regard to good works. This has been the chief difference between godly teachers and false teachers. Paul had earlier told Titus about false teachers who “profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate” (1:16).

Titus was further instructed to show “uncorruptness, gravity, sincerity” in doctrine. In other words, he had to show “uncorruptness” (i.e. integrity), “gravity” (i.e. seriousness), and “sincerity” (i.e. purity) in the content and style of his teaching. Paul’s combined use of these terms in this phrase suggests that every teacher of God’s Word must faithfully and reverentially instruct the hearers on its doctrines. There must be a devout, solemn commitment to teach God’s Word truthfully, dutifully and submissively. Teachers of God’s Word must not only avoid distortions of its truth, but also eschew an irreverent attitude and conduct. Teachers of the Word must impart it in the right spirit. It is vital that sound doctrine is delivered with sanctified minds and irreproachable speech and conduct. Unwholesome and uncouth words, mannerisms and behaviour do not suit the preachers of God’s Word.

READ:

1 Timothy 4:16a

^16a Take heed unto thyself, and unto the doctrine; continue in them.

EXHORTATION:

Another of Paul’s admonition to Timothy, a young Christian leader and a pastor, was: “Take heed unto thyself”. It will be disastrous to have a man who tells people what to do but who never does the same on his own. Scripture must be carefully studied and applied in the pastor’s life before it is preached to others. A pastor should have this basic integrity to pay close attention to his life according to what he learns and preaches. Any man who falls short of this aspect is a hypocrite. The biblical integrity of a pastor requires both biblical knowledge and biblical character. The focal point of every pastoral ministry is biblical living and godliness.

This exhortation entails every Christian leader to be stringent in his self-examination to correct his shortcomings and make improvements in himself. There must be a passion for self-improvement. This counsel must be applied in matters of personal piety, manners, habits, appearance, speech, interactions with others, his skills, etc. Every Christian leader should be careful to avoid uncouth manners and offensive speech and behaviour. The influence of the Gospel that he preaches should be apparent in all aspects of his life. The Gospel refines those who have received it; it makes them refined in their appearance, habits and conduct. No boorish manner or habit that gives offence to others should be found in Christian leaders.

He also needs to take heed unto “the doctrine” that he preaches. He must pay attention to his teaching to ensure that it is thoroughly Scriptural. He should hold and teach only the truths of God’s Word. He must, as Paul wrote in 2 Timothy 2:15, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” In 2 Timothy 3:13-14, Paul further cautioned, “But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them.”

We are also exhorted to “continue in them”. A Christian leader must be a man who would persevere in purity of life and doctrine. He cannot be a quitter. He should overcome temptations, endure all kinds of trials, opposition and persecution, and remain faithful to God and His Word, yea, even unto death.

READ:

1 Timothy 4:13

¹³ Till I come, give attendance to reading, to exhortation, to doctrine.

EXHORTATION:

This is the apostle Paul’s exhortation to Timothy concerning how he should fulfil his pastoral duty, as the apostle would be away from the church at Ephesus for a while. This exhortation defines the main tasks of anyone who enters the pastoral ministry of the church. The Greek verb translated as “give attendance” is a present active imperative; hence it issues to all the ministers a continuing command. The duties delineated in this exhortation ought to become every pastor’s way of life.

In Greek, the word for “give attendance” (proséch?) is often used as a nautical term to refer to controlling a ship to sail towards a definite direction. Paul’s emphasis here is that Timothy should see to it that his ministry in the church is heading towards the fulfilment of the tasks mentioned hereafter. Every pastor must prepare himself to effectively carry out the Scriptural duties outlined here.

The first duty of a pastor that is mentioned here is “reading”. It could mean either private or public reading of the Scriptures. The private reading of the Scriptures is of great necessity in preparing oneself for the next two duties of “exhortation” and “doctrine”. This duty is necessary for one to be thoroughly furnished for the work of a pastor to which one is called. Scripture is the fount of all wisdom and spiritual knowledge that a pastor ought to have in carrying out his pastoral duties. Though Timothy had known the Scriptures from a child and had been trained up in them, he still needed to give diligent attention to the reading of them. The continual careful reading of the Scriptures is of utmost importance to a pastor’s faithful and effective ministering of God’s Word in the church. He must also ensure that the Scriptures are read in the public gathering of the church, for everyone’s edification.

The pastor’s next two duties of “exhortation” and “doctrine” (or teaching) refer to the public expounding of Scripture to the advantage of believers. “Exhortation” (parákl?sis) is the act of encouraging, comforting and also admonishing from the Word of God. “Doctrine” denotes the teaching and instructing of the church from God’s Word. His duty is thus to disseminate and explain the Scriptures to edify the believers, defend the truth against all opponents, and refute errors and heresies contrary to them. To these duties, every minister of the Word should give his unreserved attention.

Sermon Text: Psalm 119:81–96
Speaker: Pastor Prabhudas Koshy
Date: 2nd November 2025

READ:

1 Timothy 4:12b

^12b But be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.

EXHORTATION:

Though Timothy was a young man, he had been given a very responsible task of being a minister of God’s Word. His close association with the apostle Paul and the other early church leaders as a devout disciple, had equipped him for the solemn tasks required of a minister of God’s Word in Ephesus. His appointment was not haphazardly carried out. Even after his appointment, the apostle Paul paid attention to encourage him to rise above his fears and struggles to be an excellent minister of Jesus Christ.

Timothy was here challenged to be an “example” to God’s people. Paul used the Greek word tupos, which means “model” or “pattern”. Artists often use a model so that its features may be reproduced in his work. A tailor will usually lay a pattern on top of the material and cut the material to match the pattern. Likewise, a Christian leader ought to be an example for the people of God to follow. His life should demonstrate how one should live a life that pleases the Lord.

Paul then exhorted Timothy to be exemplary in six areas of spiritual life which are pertinent to Christian leadership. Firstly, “in word”. A Christian leader’s speech must be exemplary. His words and attitude in speech must be worthy of emulation. Secondly, “in conversation”. A Christian leader’s conduct must be exemplary; it must be built upon biblical principles. He must be a model of biblical living. There must be a sincere concern for personal and pervasive holiness in all aspects of the leader’s life. Thirdly, “in love”. A Christian leader ought to love others. It does not mean he must tolerate everything without discernment. Love is best expressed through serving others according to God’s truth and holiness. Fourthly, “in spirit”. A Christian leader must exhibit the control, leading and filling of the Holy Spirit. Every servant of God must seek “to be strengthened with might by his Spirit in the inner man” (Ephesians 3:16). Fifthly, “in faith”. The Greek word used here can also mean “faithfulness”. His faith in the perfection, authority and sufficiency of the Scriptures is inviolable. His message and life must show his absolute confidence and loyalty to God’s Word. Sixthly, “in purity”. The Greek word used here (hagneía) refers not only to sexual chastity, but also the intents of heart. When one’s heart is pure, one’s behaviour will also be pure. A Christian leader should never adopt a lifestyle that his people should not practise.