In a society given over to luxurious profligacy and lustful promiscuity the Christian stands apart as a sojourner and pilgrim (cf. 1 Peter 2:11-12). Since our citizenship is in heaven we order ourselves by heaven’s decree (cf. Philippians 3:20; Colossians 3:1-4, 17). While the worldly follow the rule of their hearts Christians sanctify Christ as Lord in theirs (cf. 1 Peter 3:15, NASB). The difference is not superficial but fundamental to the essence of our being. What is observed outwardly in word and deed with any individual is representative of their inner man (cf. Proverbs 4:23; Matthew 15:19-20). The child of Satan and the child of God can be identified by their activity (cf. 1 John 3:4-9). Paul simplified it, “If we live in the Spirit, let us also walk in the Spirit” (Galatians 5:25).

Christ’s call to modesty is representative of the inner submission to the Lord with the inevitable and imperative agreement of the outward conduct (cf. 1 Timothy 2:9-10; 1 Peter 3:1-6).¹ The Greek word for “modest,” kosmios, is defined as “orderly, i.e. decorous” (Strong). The root of the word is kosmos, which is the etymology of the English, cosmos, in reference to the universe as a well-ordered whole. The Christian’s inner man is ordered according to the pattern of Christ’s authority and example. This translates to our outward display of conduct.

Our outward apparel is included in modesty. Paul instructed, “that the women adorn themselves in modest apparel…which is proper for women professing godliness, with good works” (1 Timothy 2:9-10). The language necessitates a standard. The idea of orderliness in modesty is inseparable from the standard for order revealed by Christ’s authority. The term, “proper,” implies a point of comparison, namely, a standard for Christian conduct. “Godliness” is “reverence for God or set of beliefs and practices relating to interest in God, piety, godliness,” (BDAG)² requiring a knowledge of His revelation. “Good works” are not ambiguous but prepared by God and revealed in Christ (cf. Ephesians 2:10). The way we dress is included.

In determining God’s standard for anything it is imperative that we echo the noble sentiment, “We must speak where the Bible speaks, and be silent where the Bible is silent” (cf. 1 Corinthians 4:6; 1 Peter 4:11). God’s word is the limited sphere in which we can assert truth and law (cf. 2 Timothy 3:16-17). We must show integrity in our teaching and application of God’s word (cf. Titus 2:7). We must not ignore any part of scripture but appeal to the whole counsel of God (cf. Acts 20:27). We must not assign meaning to passages and words which are not original to the context or language. We must place full trust in nothing more and nothing less than the word of God.

Reexamining the Language Associated with Identified Lines in Modest Attire

It is vital that Christians appeal to the word of God to determine the pattern for modest attire. If the word of God presents evidence that certain parts of the human anatomy constitute shameful nakedness, then it is necessary for those professing godliness to cover those areas to dress modestly. This approach would not be limited to the scripture of the New Testament unless there was evidence suggesting that the nakedness of the human anatomy has changed from the beginning.³ For this reason, this author (Jeremiah Cox) has held the conviction that the thigh as the part of the human anatomy extending from the hip to the knee constitutes shameful nakedness which must be covered in totality in order for one to dress modestly. The following syllogism provides clarity:

1. Shameful nakedness must be covered to dress modestly.
2. The uncovered thigh is shameful nakedness.
3. The thigh must be fully covered to dress modestly.

The reasoning is logical but must be verified from one point to the next for the concluding statement to be valid. While this author (Jeremiah Cox) has held to the concluding point that a line of modest apparel includes the full coverage of the thigh from hip to knee, there is evidence within the language of scripture to suggest that such specificity is untenable.

Exodus 28:42 is a passage commonly cited to draw such a specific line for what constitutes modest apparel. The appeal is not to bind principles concerning the attire for priests on Christians today. Rather, the appeal is to the language connecting nakedness to the “thigh” – “make for them linen trousers to cover their nakedness; they shall reach from the waist to the thighs.” If the language translated “thigh” is a reference to what the English word specifically represents it is accurate to assert a line which extends from the hip to the knee in the discussion of modest apparel. However, the validity of such an argument necessarily hangs on the meaning behind the original language.⁴ Upon further investigation of the meaning of the language, it is the conviction of this author (Jeremiah Cox) that there is too much ambiguity attached to the word to justify binding a specific anatomical line at the knee in discussions of modest apparel based on the text of Exodus 28:42.

“Thigh” is a translation of the Hebrew word yarek. The word is used 34 times in 32 different verses in the Old Testament. 9 times the word is used in reference to a certain part or location of an inanimate object.⁵ It is used once in reference to the body part of an animal (cf. Ezekiel 24:4). The other 24 uses of yarek are either in direct or figurative reference to a part of the human anatomy. A consideration of various definitions given the word by lexical scholars combined with the contexts and usage of the word within scripture manifests a broader scope of meaning inherent in the word than assigned to it with the English word “thigh.”

• “the thigh (from its fleshy softness); by euphem. the generative parts” (Strong)
• “thigh, loin, side, base…(1b) thigh = loins, as seat of procreative power” (BDB)
• “(1) the fleshy part of the upper thigh…area of genitals, touched during uttering an oath” (HALOT)
• “Thigh, loin, side, base…The thigh stands for man's foundation (e.g. "the place of girding on the sword" (cf. Jud 3:16, 21)) and for the source of life.” (TWOT)
• “in respect of the parts of the body usually clothed…also of the locality of the genital organs, and so by figure of speech to one’s offspring.” (New Bible Dictionary)

In multiple passages, yarek is used figuratively in reference to the generative parts of the human anatomy. For instance, it is translated “body” (NKJV) in Genesis 46:26 in reference to the people who came from Jacob. The figure of speech called synecdoche⁶ is used to refer to the generative parts of the body from which Jacob’s descendants came. In Exodus 1:5 the word is translated “descendants,” using the figure of speech called metonymy of the cause.⁷ I.e. the part of the body which is the cause of producing the descendants is put for the descendants themselves. On two unique occasions (cf. Genesis 24:2, 9; 47:29), yarek is the place touched while uttering an oath (see HALOT above). The significance of the unusual gesture can be appreciated when the importance of the seed of Abraham is considered (cf. Genesis 12:3). Abraham made his servant take an oath to choose a wife for Isaac from his family (cf. Genesis 24:1-4). In conjunction with the oath, the servant was to place his hand under Abraham’s yarek (translated “thigh,” NKJV). It is apparent when considering the context that yarek was in reference to the “area of genitals” (HALOT), i.e. the “loins, as seat of procreative power” (BDB). This is the case in reference to Joseph when he made the people swear to bury him with his fathers (cf. Genesis 47:29-30).

An interesting context in which yarek is found concerns the indication and consequence of a woman’s unfaithfulness to her husband in the book of Numbers. To determine her guilt the woman was put under oath and made to drink bitter water that brings a curse. The scripture reads, “may this water that causes the curse go into your stomach and make your belly swell and your thigh (yarek) rot” (Numbers 5:22). Some assume this is in reference to a miscarriage of an illegitimate child (TWOT). However, we can at least see the connection between her sexual infidelity and her yarek (i.e. her generative parts) rotting (“fall away,” ESV).

Yarek is also used in reference to the hip (cf. Genesis 32:25, 31, 32). It is translated “thigh” when being used in reference to where the sword is worn on the body (cf. Judges 3:16, 21; Psalm 45:3; Song of Solomon 3:8). However, that Ehud “girded [his sword] under his raiment upon his right thigh” (Judges 3:16, ASV) seems to indicate the area of the hip, or “man's foundation (e.g. "the place of girding on the sword" (cf. Jud 3:16, 21))” (TWOT). “Girded” is a translation of the Hebrew hagar, which is the root of the noun hagor, or hagorah. This word is used for “coverings” which Adam and Eve made when they found out they were naked (cf. Genesis 3:7, “girdle, loin-covering, belt, loin-cloth, armour,” BDB). In other words, the area they covered is the area on which the sword was fastened – the man’s foundation, waist, hip.

The concluding statement of the syllogism offered above (“The thigh must be fully covered to dress modestly.”) rests on whether the word translated “thigh” in Exodus 28:42 means the area of the human anatomy ranging from the hip to the knee. The assertion requires unequivocal evidence. Can we confidently assert that yarek in the passage under consideration is in reference to the part of the body extending from the hip to the knee? What part of the context would exclude the areas of the body which are obviously referred to (generative parts, hip, etc.) by the same word in other contexts?

When the way in which we have used a passage is discovered to be inaccurate we have two options – we can either ignore the information we have discovered and continue to use the passage incorrectly, or we can correct our mistake. This article is an effort by the author (Jeremiah Cox) to do the latter. If we are speaking by faith (cf. Romans 10:17) we cannot assert that a line for modest apparel is drawn at the knee by using the passage and word under consideration.⁸

The Scriptural Standard of Modesty

The language of 1 Timothy 2:9-10 necessitates a standard. The word “modest” (kosmios) itself connotes orderliness, which requires order. God does not promote confusion (cf. 1 Corinthians 14:33). It is important that we handle God’s word accurately and avoid drawing lines and making statements which God has not made. However, we must not make the mistake of assuming the topic is a matter of pure subjectivity.

Are Christians free to use whichever words they please in conversation simply because God has not revealed a specific list of forbidden words? (cf. Matthew 12:34-35; Ephesians 4:29; 5:4; Colossians 3:8) Are Christians free to engage in the modern dance which has effectively polluted the minds and lives of so many simply because God has not specifically addressed such dancing? (cf. Romans 13:11-14; Colossians 3:5; 1 Peter 4:3) Can Christians justify giving little to the Lord in the weekly contribution because God has not specified an amount or percentage to be given? (cf. 1 Corinthians 16:1-4; 2 Corinthians 8-9)

Christians are not free to wear whatever they please simply because a specific line is not drawn at the knee. There is a scriptural standard of modesty which we all must submit to, and by which we will all be judged. We must dress in apparel which reflects “propriety and moderation,” and which “is proper for women (and all Christians, JC) professing godliness” (1 Timothy 2:9-10). Our dress must not conform to the world but be holy as God is holy (cf. Romans 12:1-2; 1 Peter 1:15-16). It is unwise to ignore the obvious intent of worldly dress to be ostentatious and sexually alluring. We must dress with consideration for others to avoid being the cause of their stumbling (cf. Matthew 5:27-30; 18:6-7). We must dress in such a way that honors marriage (cf. Hebrews 13:4; 1 Corinthians 7:3-4).

God has revealed principles for His people to adhere to in their daily lives. Christians make judgment calls every day which are directed by the mind of Christ (cf. 1 Corinthians 2:15-16). The call to modesty requires us to look in the mirror of God’s word (cf. James 1:22-25) and then to look at ourselves in our mirrors at home to honestly determine whether our apparel is congruent with our profession of godliness.

Footnotes

¹ The subjects of these passages are women. However, it is indisputable that all areas of modesty are bound upon Christian men as well. The Greek word for “modest,” kosmios, is listed as a qualification for elders in 1 Timothy 3:2 – “of good behavior.”

² The word used by Paul for “godliness” in 1 Timothy 2:10 is theosebeia, used only there in the New Testament.

³ This is not to suggest that the Old Testament remains the standard for God’s people today. However, if the topic of discussion concerns immutable matters which remain constant from before the Old Testament up to and including the New Testament it is appropriate to appeal to such language as a guiding principle. I.e. if God says a part of the human anatomy constitutes shameful nakedness in the Old Testament scriptures it is logical to suggest that it remains shameful nakedness under the New Testament.

⁴ The Old Testament scriptures were written in the Hebrew language. While translations are generally a reliable representation of the original meaning there are circumstances which warrant a more careful investigation of the original language. Especially when the point under consideration relies specifically on the emphasis of a single word.

⁵ The “side” of the tabernacle or altar (cf. Exodus 40:22, 24; Leviticus 1:11; Numbers 3:29; etc.), or the “shaft”or “base” of the lampstand (cf. Exodus 25:31; 37:17; Numbers 8:4).

⁶ “a figure of speech in which a part is made to represent the whole or vice versa.” (New Oxford American Dictionary)

⁷ “Metonymy is a figure by which one name or noun is used instead of another, to which it stands in a certain relation…Metonymy…I. Of the Cause…iii. The thing or action for the thing produced by it.” (Bullinger, 538-539)

⁸ The passage of Isaiah 47:2 has also been used to make the same point on modesty. The word translated “thigh” in the New King James Version is translated “leg” in other major translations (NASB, LSB, YLT, ASV, ESV, KJV). The word is different than the one which has been under consideration. It is the Hebrew soq. Lexicographers agree, and the uses in the Old Testament show, that when soq is used of a human being it refers to his lower leg, and when it is used of an animal it refers to the shoulder. It certainly is not used in reference to the “thigh” as the part of the body extending from the hip to the knee.

Sources

Olive Tree Enhanced Strong’s Dictionary, e-book, Olive Tree Bible Software, Inc, 2020

F. Wilbur Gingrich, et al. Greek-English Lexicon of the New Testament and Early Christian Literature, 3^rd. ed (BDAG), e-book, University of Chicago, 2024.

"Strongs H3409 - yārēḵ - Brown-Driver-Briggs Lexicon (kjv)." Blue Letter Bible. Web. 20 May, 2025.

Ludwig Koehler, et al. Hebrew and Aramaic Lexicon of the Old Testament (HALOT), e-book, Brill, 2024.

Ed. Archer Jr., Gleason L, et al. TWOT, e-book, Moody Publishers, 2020.

Banwell, B.O. “THIGH.” New Bible Dictionary, e-book, Intervarsity Press (IVP) – UK, 2021.

Bullinger, E.W. Figures of Speech Used in the Bible, Baker Book House Company, Grand Rapids, Michigan, 1968.

The worship we offer to God and the subsequent life we lead upon leaving the service of worship are intimately related. Those are misguided who deny the importance of a firm adherence to the biblical pattern of worship as it relates to our broader relationship with God. History – both Biblical and otherwise – shows that, upon deviating from the authorized standard of worship disclosed by God, immorality ensues. One cannot expect to promote a life of righteousness when one’s worship does not strictly adhere to God’s standard.

A liberal approach to worship is not new but continues to prove itself increasingly attractive in the minds of many. The primary cause of this unfortunate truth is a lack of balanced Bible teaching. Paul declared to the Ephesian elders the “whole counsel of God” (Acts 20:27). This not only included positive messages of exhortation, and consolation, but messages of warning against false teaching and immorality (cf. Acts 20:29-31; Ephesians 4:17-24; 5:1-14). Paul’s preaching was heavy with concepts and applications of authority, for such is the only foundation upon which we can build (cf. 1 Corinthians 3:11; Colossians 3:17). To deviate from the standard in any way is to depart from God, for those who practice anything without authority, or law, commit sin (cf. 1 John 3:4). Thus, the one who becomes more liberal in their approach to worship will inevitably become the same in their approach to everyday life before God.

Past issues of bible authority in worship are no longer discussed with the same frequency and fervency, or they are simply addressed as matters of tradition rather than substantial matters of faith. Preaching has become less focused upon God’s word, and more focused toward stories, jokes, and other things which appeal to the emotional man instead of the spiritual. Heightened emotions in worship have become conflated with spirit worship at the expense of worship in truth, not understanding that worship in spirit and truth are inextricably related (cf. John 4:24). The product of such things is not only the displeasure of God with such worship as past transgressions are repeated, but a life which leans more toward immorality, and less toward sanctification. The attitude which leads to unauthorized and irreverent worship is the same which leads to immoral living.

Consider Hophni and Phinehas, the sons of Eli. These priests “were corrupt; they did not know the Lord” (1 Samuel 2:12). Such a description was fit for these men because they did not heed the instructions of the Lord concerning their priestly service (cf. 1 Samuel 2:12-16). They took more than that which God allotted them. They abused their position of authority as priests, and desecrated the priestly services. “So they did in Shiloh to all the Israelites who came there”(v. 14b). It was their custom to transgress the commandments of God concerning their priestly duties. “Therefore the sin of the young men was very great before the Lord, for men abhorred the offering of the Lord” (v. 17). It is hard to imagine such irreverence before Almighty God, yet any failure to find authority for what is practiced in worship is a display of the same attitude. It is this attitude which naturally seeped beyond the parameters of worship to everyday life. Eli heard of their irreverence in worship, and disregard for the ordinances of God, “and how they lay with the women who assembled at the door of the tabernacle of meeting” (v. 22). The corruption of these priests did not stop at the altar, but permeated their entire lives. How is it that those men consecrated to the grave work of priestly service could stoop to such debased thinking? It started with an irreverent attitude toward their God which was made manifest in unauthorized worship. If they did not care to submit to God’s will in worship, why would they do so in matters of morality?

Those who suggest that small departures from God’s standard of worship, or relaxed approaches to worship are harmless do not understand God, nor how He sanctifies us in a world of immorality. To worship is to do reverence to God. It is an action which emphasizes the prostrate attitude of one toward another who is worthy of such reverence. It is our created purpose as man to “fear God and keep His commandments” (Ecclesiastes 12:13). Such a life of reverence is interwoven with worship of Him. However, it is God who determines what constitutes worship. We cannot know what will please God, and what He will consider as an act of obeisance without first appealing to His will (cf. 1 Corinthians 2:11, 16).

One who suggests God is not concerned with the particulars of worship fails to realize the nature of worship before Him. Worship is an exclamation to God, and even the world that the participant recognizes fully the position of God, and of himself before Him, thus, is in absolute submission to Him. It is a submission of heart, soul, and mind expressed in praise, adoration, and full surrender of will to God’s word. Thus, worship offered to God in a way that deviates from His expressed will, or even with a lax approach is inconsistent with what we are to be proclaiming in our worship to Him. Such an attitude expressed toward God in worship will incontrovertibly translate to other periods of life. One who does not care to observe every jot and tittle of New Testament worship to God with the mindset of utmost reverence will not bother with such in everyday service before Him.

God has determined to sanctify His disciples from the world by His truth (cf. John 17:17). This is especially noted in the worship of the Lord’s church. Christians are to make all things according to the pattern (cf. Hebrews 8:5). This sets the worship of Christ’s body apart from that in the world which bears more semblance to paganism than anything else. So it is with the living sacrifices we present to God daily (cf. Romans 12:1-2). Such is sanctified by the word of truth. However, if it is not in the mind of a man to surrender himself fully to God’s will in closest proximity to Him on this side of heaven, such will certainly be missing in the everyday, seeming mundanities of life. The man who deems it a good idea to relax his approach to worship, especially to the degree of changing Divine ordinances, takes a step back from God, and toward the world. It is then only a matter of time before persistence in such thinking will manifest itself in overt, immoral ways.

“Let a man so consider us, as servants of Christ and stewards of the mysteries of God. Moreover it is required in stewards that one be found faithful. But with me it is a very small thing that I should be judged by you or by a human court. In fact, I do not even judge myself. For I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord. Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one’s praise will come from God.” (1 Corinthians 4:1-5)

Context: Unspiritual, Carnal, Superficial, Human Judgment

The passage continues the context of addressing a specific manifestation of carnality in Corinth. The brethren were divided, following various preachers (1 Corinthians 1:12-13; 3:3-4). Their division was not a result of discerning content – truth or error (cf. 1 Thessalonians 5:21-22). Paul explained that he and Apollos were one in their work, a unity provided for by the one Spirit (1 Corinthians 3:5-8; cf. 1 Corinthians 12:4-14). Their judgment was based on ephemeral matters of human wisdom (cf. 1 Corinthians 1:17, 20-21; 2:1, 4). They divided over style, personality, rhetoric, and other human qualities, not one of which had anything to do with the saving power of the Spirit’s revelation.

We must not confuse Paul’s words concerning judgment as a blanket condemnation of the activity. His words provide a filter for our judgment, whether of self or another. They ensure righteous judgment over against a superficial kind (cf. John 7:24). Paul proceeded to write, “Now these things, brethren, I have figuratively transferred to myself and Apollos for your sakes, that you may learn in us not to think beyond what is written, that none of you may be puffed up on behalf of one against the other” (1 Corinthians 4:6). The prohibition is against making judgments (thinking) “beyond what is written.” When Paul said, “He who judges me is the Lord,” it is certain that he anticipated a day of final judgment. However, the Lord disclosed to us His standard of judgment that we might be ready for the final judgment (cf. John 12:48). He later wrote, “For if we would judge ourselves, we would not be judged. But when we are judged, we are chastened by the Lord, that we may not be condemned with the world” (1 Corinthians 11:31-32). We are to judge ourselves now by God’s word that we will be equipped to stand with the righteous in the final judgment. This is not the judgment the Corinthians were administering. Their judgment led them to be “puffed up on behalf of one against the other.”Judgment by human standards results in pride. Judgment by the Divine standard results in humility (cf. 1 Corinthians 1:26-31; 3:18-23).

Therefore, Paul is unbothered by any negative judgments from the Corinthians, and unimpressed by any that are positive. He does not even estimate himself in this way, but only seeks the Lord’s standard which will judge in the end.

Thoughts for Consideration

1. Paul is not suggesting that one cannot know whether they are in sin. It has been suggested that his words, “I know of nothing against myself, yet I am not justified by this,” is Paul’s implication that there was no way of knowing for sure that he was not presently guilty of sin. This is absurd. He told the Thessalonians, “You are witnesses, and God also, how devoutly and justly and blamelessly we behaved ourselves among you who believe” (1 Thessalonians 2:10). He could rightly assess his conduct and standing with God. He is emphasizing that he is not the standard – Christ is. Christ has revealed His word that we might know we have eternal life (cf. 1 John 5:13).
2. Any judgments “beyond what is written” are insignificant. Many hear the convicting proof of God’s word and deceive themselves about what it revealed in them (cf. James 1:22-25). They appeal to human wisdom, and peer analysis to justify their actions, and pacify their conscience. Rather than falling in line with Scripture’s teaching concerning speech, conduct, dress, relationships, etc., they exonerate themselves from all guilt through self-deception. This will not affect the Lord’s righteous judgment in the end.
3. Regardless of how compelling our reasoning is and who we have convinced, Christ’s standard will judge in the end and reveal the hidden counsels of the hearts. True fellowship with God is not the motive of carnal assessment. All such judgment is seated in worldly ambition. There are pretenders in the Lord’s church whose sins and motives will be revealed in the end (cf. 1 Timothy 5:24). We must all give time to honest introspection concerning the motivations behind our reasonings. Am I seeking the righteousness of God, or am I seeking a way to appear righteous to myself and others while enjoying the passing pleasures of sin?

There is a scarlet thread of redemption that runs through the scriptures. From Genesis to Revelation we can see God’s plan unfold before us. This plan for mankind was necessary “for all have sinned and fall short of the glory of God” (Romans 3:23). However, the world wants to focus on the scheme of redemption without acknowledging why it is needed. They focus on the cross without recognizing what was accomplished in Christ’s sacrifice. “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23). In a way, sin killed the Son of God. The inspired apostle also wrote, “For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin the flesh” (Romans 8:3). If there was no problem of sin, there would be no need to fix the problem by sending Jesus.

The failure to recognize the necessity of Jesus’ sacrifice leads to an improper response to sin. Instead of acknowledging the putrid nature of sin the world tends to call evil good, and good evil (cf. Isaiah 5:20). Seldom do people feel remorse for doing good. When sin is given a positive label, or perhaps a less severe label, the response to sin changes. Instead of being full of remorse, an individual in sin is unaffected. This should not be so.

In addition to failing to properly label sin some fail to recognize remorse for sin is proper. Society has influenced even some in the church by protecting wrong doers from the feeling of remorse, and regret. Instead of shaming those who practice sinful activities they praise them for doing what makes them happy. This is done in an effort to protect their feelings. Parents have ceased punishing their kids for disobedience because they do not want to make them feel bad about themselves. However, God revealed unto us, “Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it”(Hebrews 12:11). Wrongdoing isn’t supposed to make us feel good! Discipline and punishment are not meant to produce joy in the present, but joy in the end when we are rewarded for our faithfulness. Repentance is necessary to please God, and it comes with remorse for sin!

David wrote, “For I acknowledge my transgressions, and my sin is always before me…Behold, I was brought forth in iniquity, and in sin my mother conceived me” (Psalm 51:3, 5). He not only owned up to his transgression, but had the proper attitude toward it – sorrow! Paul wrote to the church in Corinth, “For even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while” (2 Corinthians 7:8). Paul certainly wished he did not need to write the letter, but they had sinned and it was necessary. They needed to be filled with sorrow for what they had committed, “For godly sorrow produces repentance leading to salvation, not to be regretted” (7:10). The first gospel sermon is not recorded with Peter telling the Jews, “What you did was wrong, but I do not want you to feel bad about it.” On the contrary, He said, “Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ” (Acts 2:36). This caused remorse for their transgression, for “they were cut to the heart” (2:37).

There is a reason we feel bad when we do bad things. God designed us that way. We should not cover up our sorrow for sin. Rather, we should mend our severed tie with God by being filled with godly sorrow, repenting of our sin, and turning to Him!

Matthew 10

After being moved to compassion by the scene of the weary and scattered multitudes, Jesus said, “The harvest truly is plentiful, but the laborers are few. Therefore pray the Lord of the harvest to send out laborers into His harvest”(9:37-38). It is then that Jesus chose twelve from among His disciples to be His apostles (cf. 10:1-4). He commissioned them to “preach, saying, ‘The kingdom of heaven is at hand’” (10:7). This is often referred to as the “Limited Commission,” as the apostles were told to go only “to the lost sheep of the house of Israel” (10:6). In the text, Jesus gave instruction, and warned His apostles of things they would experience on their journey. The expected hardships, and ways in which the apostles were to deal with them can be applied even to our discipleship today. While this “Limited Commission” was for them, we along with them are given the “Great Commission” (cf. Matthew 28:18-20). When we go into the world preaching the gospel, and stand in the gospel as faithful adherents, we can expect much of what the twelve experienced in their commission to preach to the house of Israel. As such, our mindset and resolve should be the same as what Jesus required of them.

It is imperative that we first understand there will be rejection. This we must understand to avoid discouragement and a waste time. When we bring the gospel to another, we should do so with the optimistic hope that they readily receive the truth, but also with the understanding that they may not. Jesus told the apostles, “And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust form your feet” (10:14). We must not “give what is holy to the dogs; nor cast…pearls before swine” (7:6). Rather, we should shake off the dust from our feet and move on to the next (cf. Acts 13:46, 51). Jesus also said, “He who receives you receives Me, and he who receives Me receives Him who sent Me” (10:40). The converse is true as well. Those who reject the bearers of truth reject the One who authored the truth. We should not take it personally when we are rejected for teaching the truth. Ultimately, it is the Lord who is rejected.

This rejection may come in a form which does not cause much harm to us. Yet, harm may come. Truth provokes those who wish to remain in darkness. Regardless of the messenger, the aversion to the light which some have will cause them to lash out. Jesus said, “Behold, I send you out as sheep in the midst of wolves” (10:16). We come bringing the gospel of peace, but are often met with bared teeth. We may be opposed by governing authorities (cf. 10:18), but it could even be our own family who turns against us – “Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. You will be hated by all for My name’s sake” (10:21-22). The Devil is well practiced in his craft and is able to subdue those who should trust us the most. It is out of love we speak the truth, and even take disciplinary measures (cf. 1 Corinthians 5). However, this does not ensure immediate positive results. Jesus has prepared our minds with the possibility of great hostility between us and those closest to us. This can be a most difficult truth to face. We can take solace in the fact that even Jesus’ brothers were opposed to Him in disbelief (cf. John 7:5). We are not above this – “A disciple is not above his teacher, nor a servant above his master” (10:24). Fortunately, the Captain of our salvation can lead the way through these trying situations.

The proclamation of the gospel and submission to its message has never fomented strife. It has never been the cause of another’s pain. It has never produced any negativity. The cause of such trouble has always been the gospel’s antithesis, Satan’s “different gospel” (2 Corinthians 11:3-4). The peacemakers who have made it their purpose to uphold Christ’s doctrine in their practice and proclamation of it are often combatted by those who have bought into a fake good news. Its messenger, the one who “transforms himself into an angel of light” (2 Corinthians 11:14), has deceived many into thinking the truth is the enemy. Therefore, those who defend the truth are persecuted. Jesus lived a life of truth and was severely mistreated. He knew the same awaited His apostles, and those who follow Him today. Such a threat could cause one to forfeit his faith. Jesus encouraged the church of Smyrna saying, “Be faithful until death, and I will give you the crown of life” (cf. Revelation 2:10). Our faith should be steadfast in the direst circumstances, even if the end is our own demise. Only then will we attain the promise.

This faith is not spontaneous upon the scene of adversity but is built in preparation before it ever comes. We do this by establishing a fear of God in our lives – “And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell” (10:28). Our greatest fear should not be the reaction of man to our confession of the Christ, but the judicial wrath of God when Christ denies us before His Father because we denied Him (cf. 10:32-33). If the former does not exist due to the perceived severity of the latter, we will be able to remain faithful amid external threat.

A truly devoted disciple will keep his faith in the face of such turmoil (cf. Proverbs 24:10). His love for the Lord is overwhelming. Any relationship of love he is involved in pales in comparison to that which he has with his God. Christ is the preeminent one, and therefore has the preeminence in his heart (cf. Colossians 1:15-18). When he is set against his father, mother, children, or any in his household, the love of Christ compels Him to choose the path of righteousness. Jesus said, “He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me” (10:37). We must bear the cross of shame, anguish, and reproach as we tread the path which our Savior trod, not even letting family come between us and Him. Our ways should not be dedicated to the preservation of this temporal life, but to the heaping up of treasures for the next (cf. 10:39). This is discipleship. To this we are called.