During the lifetime of Jesus, the holy temple in Jerusalem was the center of Jewish religious life. The temple was the place where animal sacrifices were carried out and worship according to the Law of Moses was followed faithfully. Hebrews 9:1-9 tells us that in the temple a veil separated the Holy of Holies—the earthly dwelling place of God’s presence—from the rest of the temple where men dwelt. This signified that man was separated from God by sin (Isaiah 59:1-2). Only the high priest was permitted to pass beyond this veil once each year (Exodus 30:10; Hebrews 9:7) to enter God’s presence for all of Israel and make atonement for their sins (Leviticus 16).
Solomon’s temple was 30 cubits high (1 Kings 6:2), but Herod had increased the height to 40 cubits, according to the writings of Josephus, a first-century Jewish historian. There is uncertainty as to the exact measurement of a cubit, but it is safe to assume that this veil was somewhere near 60 feet high. An early Jewish tradition says that the veil was about four inches thick, but the Bible does not confirm that measurement. The book of Exodus teaches that this thick veil was fashioned from blue, purple, and scarlet material and fine twisted linen.
The size and thickness of the veil make the events occurring at the moment of Jesus’ death on the cross so much more momentous. “And when Jesus had cried out again in a loud voice, he gave up his spirit. At that moment the curtain of the temple was torn in two from top to bottom” (Matthew 27:50-51a).
So, what do we make of this? What significance does this torn veil have for us today? Above all, the tearing of the veil at the moment of Jesus’ death dramatically symbolized that His sacrifice, the shedding of His own blood, was a sufficient atonement for sins. It signified that now the way into the Holy of Holies was open for all people, for all time, both Jew and Gentile.
When Jesus died, the veil was torn, and God moved out of that place never again to dwell in a temple made with human hands (Acts 17:24). God was through with that temple and its religious system, and the temple and Jerusalem were left “desolate” (destroyed by the Romans) in A.D. 70, just as Jesus prophesied in Luke 13:35. As long as the temple stood, it signified the continuation of the Old Covenant. Hebrews 9:8-9 refers to the age that was passing away as the new covenant was being established (Hebrews 8:13).
In a sense, the veil was symbolic of Christ Himself as the only way to the Father (John 14:6). This is indicated by the fact that the high priest had to enter the Holy of Holies through the veil. Now Christ is our superior High Priest, and as believers in His finished work, we partake of His better priesthood. We can now enter the Holy of Holies through Him. Hebrews 10:19-20 says, “We have confidence to enter the Most Holy Place by the blood of Jesus by a new and living way opened for us through the curtain, that is, his body.” Here we see the image of Jesus’ flesh being torn for us just as He was tearing the veil for us.
The profound significance of the tearing of the veil is explained in glorious detail in Hebrews. The things of the temple were shadows of things to come, and they all ultimately point us to Jesus Christ. He was the veil to the Holy of Holies, and through His death the faithful now have free access to God.
The veil in the temple was a constant reminder that sin renders humanity unfit for the presence of God. The fact that the sin offering was offered annually and countless other sacrifices repeated daily showed graphically that sin could not truly be atoned for or erased by mere animal sacrifices. Jesus Christ, through His death, has removed the barriers between God and man, and now we may approach Him with confidence and boldness (Hebrews 4:14-16).
The biblical passage that makes reference to the “keys of the kingdom” is Matthew 16:19. Jesus had asked His disciples who people thought He was. After hearing several of the more popular opinions, Jesus aimed His question directly at His disciples. Peter, responding for the twelve, acknowledged Jesus as the Christ, the Son of the Living God. After this great confession, Jesus replied, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 16:17–19).
Keys are used to lock or unlock doors. The specific doors Jesus has in mind in this passage are the doors to the Kingdom of Heaven. Jesus is laying the foundation of His church (Ephesians 2:20). The disciples will be the leaders of this new institution, and Jesus is giving them the authority to, as it were, open the doors to heaven and invite the world to enter. At this point it is important to understand how, biblically speaking, one enters the Kingdom of Heaven.
Jesus said that, unless one is born again, he will not see the Kingdom of Heaven (John 3:3). One is born again as the Holy Spirit works through the Word of God to bring about new life in a dead sinner. The content of the message is the substitutionary death of Christ and His subsequent resurrection (Romans 10:9–10). So the faithful preaching of the gospel is the key to the kingdom.
In Matthew 16:19, Jesus is specifically addressing Peter, so it is significant that, in the book of Acts, Peter figures prominently in the “opening of doors” to three different groups of people so they can enter the Kingdom. In Acts 2, it is Peter who preaches in Jerusalem on the Day of Pentecost; about three thousand Jewish people are saved that day. Peter’s preaching had “unlocked the door” of heaven for the Jews. Later, in Acts 8, the Samaritans believe the gospel and receive the Holy Spirit; again, Peter (and John) was present for this event. Peter had “unlocked the door” for the Samaritans. Then, in Acts 10, Peter brings the gospel to a Roman centurion’s household, and they, too, receive the Holy Spirit. Peter had “unlocked the door” for the Gentiles. The “keys” that Jesus had given him worked in each case.
Of course, keys can be used to lock doors as well as open them. Part of the gospel message is that faith is necessary. Without faith in Christ, the door to heaven is shut and barred (see John 3:18). As the apostles preached the gospel, those who responded in faith and repentance were granted access to the Kingdom of Heaven; yet those who continued to harden their hearts and reject the gospel of God’s saving grace were shut out of the Kingdom (Acts 8:23).
The context of Matthew 16 also refers to a “binding and loosing.” To better understand this concept, we turn to Matthew 18:15–20, where Jesus gives the guidelines for church discipline, using the same “binding and loosing” language we find in Matthew 16. The apostles were not to usurp Christ’s authority over individual believers and their eternal destiny, but they were to exercise authority to discipline erring believers and, if necessary, excommunicate disobedient church members. Based on God’s Word, believers today can declare an unrepentant sinner to be unsaved (“bound”) and a repentant believer in Jesus Christ to be saved (“loosed”). The binding or loosing, based on one’s rejection or acceptance of the gospel, reflects heaven’s perspective on the matter. In heaven, Christ ratifies what is done in His name and in obedience to His Word on earth.
God’s will is that sinners be granted access to heaven through the righteousness of Christ. Consider Jesus’ warning to the Pharisees: “But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in” (Matthew 23:13).
If the gospel message is distorted or ignored, or if unrepentant sin is not adequately disciplined, the doors to the Kingdom of Heaven are being shut in people’s faces.
Almighty and everlasting God, Grant that all who have been reborn into the fellowship of Christ’s death and resurrection may practice in their lives what they profess in their faith; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Evil and death no longer have
any power over the Risen Christ.
A Reading from the Gospels: Mark 16:15-20 (NLT)
And then he told them, “Go into all the world and preach the Good News to everyone. Anyone who believes and is baptized will be saved. But anyone who refuses to believe will be condemned. These miraculous signs will accompany those who believe: They will cast out demons in my name, and they will speak in new languages. They will be able to handle snakes with safety, and if they drink anything poisonous, it won’t hurt them. They will be able to place their hands on the sick, and they will be healed.”
When the Lord Jesus had finished talking with them, he was taken up into heaven and sat down in the place of honor at God’s right hand. And the disciples went everywhere and preached, and the Lord worked through them, confirming what they said by many miraculous signs.
Epistles: 1 Peter 5:5-14 (NLT)
In the same way, you who are younger must accept the authority of the elders.
And all of you, dress yourselves in humility as you relate to one another, for
“God opposes the proud
but gives grace to the humble.”
So humble yourselves under the mighty power of God, and at the right time he will lift you up in honor. Give all your worries and cares to God, for he cares about you.
Stay alert! Watch out for your great enemy, the devil. He prowls around like a roaring lion, looking for someone to devour. Stand firm against him, and be strong in your faith. Remember that your family of believers all over the world is going through the same kind of suffering you are.
In his kindness God called you to share in his eternal glory by means of Christ Jesus. So after you have suffered a little while, he will restore, support, and strengthen you, and he will place you on a firm foundation. All power to him forever! Amen.
Peter’s Final Greetings
I have written and sent this short letter to you with the help of Silas, whom I commend to you as a faithful brother. My purpose in writing is to encourage you and assure you that what you are experiencing is truly part of God’s grace for you. Stand firm in this grace.
Your sister church here in Babylon sends you greetings, and so does my son Mark. Greet each other with a kiss of love.
Peace be with all of you who are in Christ.
__________
"Now behold, today I am going the way of all the earth, and you know in all your hearts and in all your souls that not one word of all the good words which the LORD your God spoke concerning you has fallen; all have been fulfilled for you, not one of them has fallen" (Josh 23:14).
The phrase "not one word has fallen" rarely appears the Hebrew Bible. Most striking is the fact the phrase is used to describe two of the most significant events in the biblical history of Israel as recorded in the Former Prophets (Joshua - Kings). In Joshua, this phrase serves as the reason for Israel's successful conquest and inheritance of the Promised Land (Josh 21:45, 23:14). And this phrase also provides the reason for the successful completion of Solomon's temple in Kings: "Blessed be the LORD, who has given rest to His people Israel, according to all that He promised; NOT ONE WORD HAS FALLEN of all His good word, which He promised through Moses His servant" (1 Kings 8:56).
Two of the most significant historical events in the Former Prophets are not attributed to Israel's good deeds. Rather, they happen because of "all the good words which the LORD your God spoke." It is worth noting, moreover, that in between these two extremely significant events (the conquest and the construction of the temple) comes a lot of really bad behavior (consider, for example all Israel's terrible sins in J
udges and in Samuel). But despite all these bad deeds God's good word came to pass.
And this is the case for God's church as well. Despite all the terrible things the church has done "in Jesus' name" and despite the many scandals of popular church leaders, God's good word to the church still stands! "I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it" (Matt 16:18).
So how do we keep ourselves from becoming incapacitated with grief over our personal failures? How do we keep from becoming embittered against the church? How do we resist the daily temptation of becoming consumed with anger over all the antisemitism in the world? We must meditate on God's good word instead of mulling over all this bad behavior.
Israel can fall, church leaders can fall,
and we can fall too.
But God's good word will stand forever!
"So will My word be which goes forth from My mouth; It will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it" (Isa 55:11). "Heaven and earth will pass away, but My words will not pass away" (Matt 24:35).
Audience of One
Jesus
is described as the author and perfecter,
or finisher,
of our faith in Hebrews 12:2.
An author
is an originator or creator, as of a theory
or plan.
The Greek word translated “author” in Hebrews 12:2 can also mean “captain,” “chief leader” or “prince.” Acts 3:15uses the same word: “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (KJV), while the NIV and ESV use the word “author” instead of “prince.” From this we can deduce that Christ is the originator of our faith in that He begins it, as well as the captain and prince or our faith. This indicates that Jesus controls our faith, steers it as a captain steers a ship, and presides over it and cares for it as a monarch presides over and cares for his people.
The Greek word translated “perfecter” in Hebrews 12:2 appears only this one time in the New Testament. It means literally “completer” or “finisher” and speaks of bringing something to its conclusion. Putting the two words together, we see that Jesus, as God, both creates and sustains our faith. We know that saving faith is a gift from God, not something we come up with on our own (Ephesians 2:8-9), and that gift comes from Christ, its creator. He is also the sustainer of our faith, meaning that true saving faith cannot be lost, taken away or given away. This is a source of great comfort to believers, especially in times of doubt and spiritual struggles. Christ has created our faith and He will watch over it, care for it, and sustain it.
It is important for us to understand that God in Christ is not only the creator and sustainer of our saving faith, but He is also the sustainer of our daily walk and the finisher of our spiritual journey. For if God in Christ is not the author of our new life, and if Christ is not the finisher and perfecter of our faith through the Holy Spirit’s indwelling power, then we are neither born again nor are we a true follower of Christ. “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.” “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Philippians 1:6; Ephesians 1:13-14).
The supremacy of Christ is a doctrine surrounding the authority of Jesus and His God-nature. In the simplest of terms, to affirm the supremacy of Christ is to affirm that Jesus is God.
Merriam-Webster’s dictionary defines supreme as “highest in rank or authority” or “highest in degree or quality.” In essence, there is none better. The supreme of something is its ultimate. Jesus is the ultimate in power, glory, authority, and importance. Jesus’ supremacy over all is developed biblically primarily in Hebrews and Colossians.
A main theme of the book of Hebrews is explaining the work of Jesus in the context of the Old Testament system. Jesus was the fulfillment of the Old Testament Jewish traditions and roles. Another main theme of Hebrews is that Jesus does not simply represent a new way of doing things. Rather, He is supreme. He is the actual fulfillment of the old way of doing things and is therefore greater than those ways. Concerning the temple system under the Mosaic Law, the author of Hebrews writes, “But in fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises” (Hebrews 8:6). In essence, Jesus is greater than the Old Testament system. He both encompasses and supersedes the old way of doing things. This is evident in the many comparisons of Jesus to Old Testament roles and rituals. For instance, we are told that “but because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them” (Hebrews 7:24–25). Jesus, therefore, encompasses the Old Testament priesthood and is supreme over it (see here for more on this).
Hebrews explains that Christ is supreme over more than just roles and systems. Hebrews 1:3a says, “The Son is the radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word.” Similarly, Colossians 2:9 says, “For in Christ all the fullness of the Deity lives in bodily form.” Essentially, Jesus is God.
Colossians 1:15–23 is labeled “The Supremacy of Christ” in some Bibles. In this passage, Paul makes it plain that Jesus is over all things. Christ is called “the image of the invisible God” and “the firstborn over all creation” (Colossians 1:15). The word firstborn may seem confusing. It does not imply that Christ was created (as in the doctrine of the Jehovah’s Witnesses). Instead, the term firstborn refers to a position of authority. To be “firstborn” was to hold an honored position. Paul immediately goes on to explain Jesus’ role in creation: “For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him” (Colossians 1:16). This means that Jesus is not created but is Creator. He is God.
Paul goes on to say, “He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy” (Colossians 1:17–18). Paul highlights multiple areas in which Christ has authority—over creation, over the Church, over death, and finally “in everything.” Christ is both before all things and encompasses all things (“in Him all things hold together”). Therefore, Christ is supreme.
This doctrine is essential to our view of and worship of Christ. The supremacy of Christ affirms that Jesus is fully God. He is not simply a man greater than the rest but is truly above all creation, as only God can be. This truth is essential for our salvation. God is infinite and, therefore, our sin against Him is an infinite offense. In order to atone for this offense, the sacrifice must be infinite. Jesus, as God, is infinite and thus an able sacrifice.
That Jesus is supreme excludes us from saying that He is only one of many ways to God. He is not just a good moral teacher whom we may choose to follow; rather, He is God, and He is over all. Jesus’ supremacy also makes it evident that we cannot atone for our own sins. In fact, “it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4). Jesus both fulfilled and replaced that system. Salvation is not based on works (see Ephesians 2:1–10). And, once we are saved, Jesus’ supremacy shows us that we cannot aspire to be like Him of our own strength. Jesus is unlike any other, supreme over all. Christians are called to be like Jesus, but this is through the work of the Holy Spirit (Philippians 2:12–13; Romans 8).
Jesus created the things of earth means that creation is not worthy of our worship. Jesus is supreme over both the physical and spiritual realms, thus giving both arenas importance while still remaining sovereign over them.
When we understand the supremacy of Christ, we have a more accurate view of Him. We more fully understand the depth of His love; we are more able to receive and to respond to His love. Theologians believe that Colossians was written, in part, to combat heresies rising in Colossae. It seemed fitting to Paul to affirm the supremacy of Christ in order to quash these misled beliefs.
He affirmed Christ’s supremacy, His lordship, and His sufficiency for us. Hebrews explains the link between the Old Testament covenant and the new covenant of Jesus. It reveals the old system as a shadow of the ultimate fulfillment in Jesus Christ. The supremacy of Christ is central to an accurate view of His Person, His work, our status as believers, and the Kingdom.
Second Timothy
is likely the final letter that
the apostle Paul wrote.
It is written to Timothy, who was his “son in the faith” (1 Timothy 1:2) and personal envoy. Paul would send Timothy to churches to help take care of problems when Paul was unable to go there himself.
In 2 Timothy 4:2, Paul writes,
“Preach the word;
be prepared in season and out of season;
correct, rebuke and encourage--
with great patience and careful instruction.”
In his final epistle, Paul tells Timothy how to build up the church where he is ministering, and he gives instructions that apply to all pastors and ultimately to all believers. In chapter 4, Paul begins to conclude his letter and gives Timothy his instructions “in the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom” (verse 1)—in other words, this is really important. The one thing of supreme importance that Paul wants to impress upon Timothy is his duty to “preach the word” and to “be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction” (verse 2). This preaching of the Word is necessary because “the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths” (verses 3–4). People normally tend to be comfortable with falsehood, and Timothy must combat this tendency by being ready at all times to preach the truth, that is, to preach the Word of God.
The Word spoken of here is the Bible
biblical truth.
This is to be the content of preaching.
Pastors
have a biblical mandate to
preach the written
Word of God
To “preach the Word”
in 2 Timothy 4:2
simply means
to communicate the truth of God’s Word.
Spiritual growth
is the process of becoming more and more
like Jesus Christ.
When we place our faith in Jesus, the Holy Spirit begins the process of making us more like Him, conforming us to His image. Spiritual growth is perhaps best described in 2 Peter 1:3-8, which tells us that by God’s power we have “everything we need” to live lives of godliness, which is the goal of spiritual growth. Notice that what we need comes “through our knowledge of Him,” which is the key to obtaining everything we need.
Our knowledge of Him comes from
the Word,
given to us for our edification and growth.
When the transformation of salvation
takes place, spiritual growth begins.
The Holy Spirit indwells us (John 14:16-17). We are new creatures in Christ (2 Corinthians 5:17). The old, sinful nature begins to give way to the new, Christlike nature (Romans 6-7). Spiritual growth is a lifelong process that depends on our study and application of God’s Word (2 Timothy 3:16-17) and our walk in the Spirit (Galatians 5:16-26).
As we seek spiritual growth, we should pray to God and ask for wisdom
concerning the areas He desires us to grow in.
We can ask God to increase our faith and knowledge of Him. God desires for us to grow spiritually, and He has given us all we need to experience spiritual growth. With the Holy Spirit’s help, we can overcome sin and steadily become more like our Savior, the Lord Jesus Christ.
The spiritual person judges all things, but is himself to be judged by no one” (1 Corinthians 2:15, ESV). Earlier in the chapter, Paul contrasts the world’s wisdom with the wisdom of God, revealing that true wisdom comes from the Spirit: “Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God” (1 Corinthians 2:12, ESV). The spiritual man, therefore, is equipped with divine wisdom, enabling him to judge all things accurately. He can see beyond appearances and understand the true nature of reality.
When Paul says, “The spiritual man judges all things,” he does not suggest that the spiritual person is judgmental or critical in the worldly sense. Rather, this judgment is the ability to discern spiritual truths and to distinguish between what is of God and what is not. Hebrews 5:14 speaks of mature believers who have their “powers of discernment trained by constant practice to distinguish good from evil” (ESV). The spiritual man possesses the maturity and spiritual insight to evaluate situations, teachings, and behaviors according to the standards of God’s Word.
The fact that the spiritual man “judges all things” also implies that the opinions or judgments of others do not sway him. In the same verse, Paul notes that the spiritual person “is himself to be judged by no one” (1 Corinthians 2:15, ESV). So, the spiritual man exercises discernment with the Spirit as his guide, and human approval or condemnation is irrelevant.
There is a responsibility that comes with spiritual discernment. The spiritual man, as he judges all things, lives according to the wisdom and insight the Spirit gives. The judgments he makes align with God’s will. Paul’s prayer for believers is that their “love may abound more and more, with knowledge and all discernment, so that [they] may approve what is excellent, and so be pure and blameless for the day of Christ” (Philippians 1:9–10, ESV). The spiritual man judges all things for the sake of living a life that reflects the holiness and righteousness of God.
The larger context of 1 Corinthians 2—3 contrasts the spiritual man with the natural man. Paul explains that there are four kinds of people: the natural man (1 Corinthians 2:14), the spiritual man (1 Corinthians 2:15), infants in Christ (1 Corinthians 3:1), and the fleshly person (1 Corinthians 3:3).
The natural man will not receive or accept the things of God, because he considers them to be foolishness (1 Corinthians 2:14). While the natural man can have a factual understanding of the words he hears, he can’t judge them accurately because those judgments are spiritual in nature.
In contrast, the spiritual man judges all things (1 Corinthians 2:15). That is, he is able to discern or evaluate properly the things of God because they are spiritually perceived. The ingredient the natural man is missing—and the spiritual man has—is the mind of Christ (1 Corinthians 2:16). The mature believer in Christ is the spiritual man, made alive and possessing a new way of thinking. The spiritual man judges all things because he now has the mind of Christ. The natural man perceives the things of God to be foolishness and refuses to have the thinking of Christ.
Infants in Christ (1 Corinthians 3:1) are those who are newly born again. They have just come to know Christ and are only now beginning to learn about the things of God. Consequently, they might look like a fleshly person at times, not utilizing the mind of Christ in their own thinking. While the infant has been newly born and has a new spirit, he has not yet learned to judge all things or to use the thinking of Christ that now belongs to him.
The fleshly person (1 Corinthians 3:3) often acts like an infant, only without the built-in excuse. Infants are expected to behave like infants because that is what they are. The fleshly person, or carnal person, has not grown as he should have. He should have moved on past infancy and grown to maturity, but his growth has been stunted.
Paul chastises the Corinthians because they are thinking and behaving like fleshly people (1 Corinthians 3:3) when they should be thinking like the spiritual man who judges or discerns all things. Their immaturity was inexcusable and showed up in their thinking and behavior. They were going beyond what was written in Scripture, becoming arrogant and judging wrongly (1 Corinthians 4:6). They were judging so poorly that they were actually approving immorality (1 Corinthians 5:1–2).
The spiritual man judges all things, and he is misunderstood by the natural man. Those without the Spirit cannot appreciate or fully comprehend the spiritual man’s motives, worldview, or character. The spiritual man has the mind or the thinking of Christ, and that is a mystery to those who do not know Christ.
When we believe in Jesus, we are born again and can now think as God has designed us to think. We should move past the immaturities of infancy and press on to maturity. We ought to think and act like spiritual people because that is what we are. As Paul put it elsewhere, we should walk in a manner worthy of our calling (Ephesians 4:1). We should no longer walk like fleshly people, focusing on the desires of our flesh. As we walk in the Spirit, we grow in our ability to judge everything according to God’s truth.
In the verses leading up to 1 Corinthians 2:16, we note some truths concerning the mind of Christ:
1) The mind of Christ stands in sharp contrast to the wisdom of man (verses 5-6).
2) The mind of Christ involves wisdom from God, once hidden but now revealed (verse 7).
3) The mind of Christ is given to believers through the Spirit of God (verses 10-12).
4) The mind of Christ cannot be understood by those without the Spirit (verse 14).
5) The mind of Christ gives believers discernment in spiritual matters (verse 15).
In order to have the mind of Christ, one must first have saving faith in Christ (John 1:12; 1 John 5:12). After salvation, the believer lives a life under God’s influence. The Holy Spirit indwells and enlightens the believer, infusing him with wisdom—the mind of Christ. The believer bears a responsibility to yield to the Spirit’s leading (Ephesians 4:30) and to allow the Spirit to transform and renew his mind (Romans 12:1-2).
Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:1–2, ESV).
The phrase “the mercies of God” refers to all of what has preceded in chapters 1—11. The exhortation that Paul presents is that since we have been the recipients of God’s great mercies, we are to be “living sacrifices” to God. How do we do this? We are living sacrifices to God by not conforming to this world, but by being transformed by the renewal of our minds.
This exhortation really serves as a summary statement of all that follows. A living sacrifice to God is one who does not conform, but is transformed. We are not to be conformed to this world. Paul is using the word worldhere to refer to the spirit of the age. In other words, world refers to the popular worldview that rejects God and His revelation. As unbelievers, we are naturally conformed to the world (Ephesians 2:1–3). As believers, we are no longer conformed to this world because we no longer belong to the spirit of this age. We have been translated from the kingdom of darkness into the kingdom of God’s beloved Son (Colossians 1:13). Therefore, rather than continuing to conform to this world, we are to be transformed by having our minds renewed.
תור
turn, queue, appointment, course,
era
The Old Covenant
that God
had established with His people required strict obedience to the Mosaic Law. Because the wages of sin is death (Romans 6:23), the Law required that Israel perform daily sacrifices in order to atone for sin. But Moses, through whom God established the Old Covenant, also anticipated the New Covenant. In one of his final addresses to the nation of Israel, Moses looks forward to a time when Israel would be given “a heart to understand” (Deuteronomy 29:4, ESV). Moses predicts that Israel would fail in keeping the Old Covenant (verses 22–28), but he then sees a time of restoration (Deuteronomy 30:1–5). At that time, Moses says, “The Lord your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live” (verse 6). The New Covenant involves a total change of heart so that God’s people are naturally pleasing to Him.
The prophet Jeremiah also predicted the New Covenant. “‘The days are coming,’ declares the Lord, ‘when I will make a new covenant with the people of Israel and with the people of Judah. . . . This is the covenant I will make with the people of Israel after that time,’ declares the Lord. ‘I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people’” (Jeremiah 31:31–33). Jesus Christ came to fulfill the Law of Moses (Matthew 5:17) and to establish the New Covenant between God and His people. The Old Covenant was written in stone, but the New Covenant is written on hearts. Entering the New Covenant is made possible only by faith in Christ, who shed His blood to take away the sins of the world (John 1:29). Luke 22:20 relates how Jesus, at the Last Supper, takes the cup and says, “This cup that is poured out for you is the new covenant in my blood” (ESV).
The New Covenant is also mentioned in Ezekiel 36:26–27, “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.” Ezekiel lists several aspects of the New Covenant here: a new heart, a new spirit, the indwelling Holy Spirit, and true holiness. The Mosaic Law could provide none of these things (see Romans 3:20).
The New Covenant was originally given to Israel and includes a promise of fruitfulness, blessing, and a peaceful existence in the Promised Land. In Ezekiel 36:28–30 God says, “Then you will live in the land I gave your ancestors; you will be my people, and I will be your God. . . . I will call for the grain and make it plentiful and will not bring famine upon you. I will increase the fruit of the trees and the crops of the field, so that you will no longer suffer disgrace among the nations because of famine.” Deuteronomy 30:1–5 contains similar promises related to Israel under the New Covenant. After the resurrection of Christ, God in His grace brought the Gentiles into the blessing of the New Covenant, too (Acts 10; Ephesians 2:13–14). The fulfillment of the New Covenant will be seen in two places: on earth during the Millennial Kingdom, and in heaven for all eternity.
We are no longer under the Law but under grace (Romans 6:14–15). The Old Covenant has served its purpose, and it has been replaced by “a better covenant” (Hebrews 7:22). “In fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises” (Hebrews 8:6).
Under the New Covenant, we are given the opportunity to receive salvation as a free gift (Ephesians 2:8–9). Our responsibility is to exercise faith in Christ, the One who fulfilled the Law on our behalf and brought an end to the Law’s sacrifices through His own sacrificial death. Through the life-giving Holy Spirit who lives in all believers (Romans 8:9–11), we share in the inheritance of Christ and enjoy a permanent, unbroken relationship with God (Hebrews 9:15).
“Drinking from a cup" is imagery often used in Scripture to depict intense emotions or experiences. That includes anguish (Isaiah 51:17; Matthew 20:22–23). Earlier, while praying in the garden, Jesus had referred to His upcoming suffering using the same analogy (Matthew 26:39). The rhetorical question reminds Peter that this is God's plan. In fact, these events are precisely what Jesus told Peter was going to happen (Matthew 16:21–23). Further, Jesus had just demonstrated His power by flooring the entire squadron of soldiers with a word (John 18:6).
Matthew adds further detail to Jesus' criticism of Peter. Christ points out that He could summon "twelve legions of angels" (Matthew 26:53) to His own defense. This implies a force of more than 72,000. Given the immense power of a single angel (2 Kings 19:35), this is another instance of Christ confirming that He goes willingly to this fate (Philippians 2:8).
It's noteworthy that Christ does not tell Peter to abandon his sword. Rather, the command is to put it away (Matthew 26:52). That nuance, as well, highlights that Jesus' sacrifice is voluntary. Had His intent been earthly power, Peter's action might have been reasonable (John 18:36). Jesus is not denouncing self-defense here, He is reminding Peter that this moment is not the right time.
Author: 2 Peter 1:1 specifically states that the apostle Peter was the author of 2 Peter. Peter’s authorship of 2 Peter has been challenged more than that of any other book in the New Testament. However, the early church fathers found no good reason to reject it. We find no good reason to reject Peter’s authorship of 2 Peter. Full article: Who wrote the book of 2 Peter? Who was the author of 2 Peter?
Date of Writing: The Book of 2 Peter was written toward the end of Peter’s life. Since Peter was martyred in Rome during the reign of Nero, his death must have occurred prior to A.D. 68. He very likely wrote 2 Peter between A.D. 65 and 68.
Purpose of Writing: Peter was alarmed that false teachers were beginning to infiltrate the churches. He called on Christians to grow and become strong in their faith so that they could detect and combat the spreading apostasy. He strongly stressed the authenticity of the Word of God and the sure return of the Lord Jesus.
2 Peter 1:3-4, “His divine power has given us everything we need for life and godliness through our knowledge of Him who called us by His own glory and goodness. Through these He has given us His very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires.”
2 Peter 3:9: “The Lord is not slow in keeping His promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.”
2 Peter 3:18: But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be glory both now and forever! Amen.”
The key word is "knowledge," with its related words, occurring at least 13 times in the Book of 2 Peter.
Knowing that his time was short (2 Peter 1:13-15) and these churches faced immediate danger (2 Peter 2:1-3), Peter called upon the readers to refresh their memories (2 Peter 1:13) and stimulate their thinking (2 Peter 3:1-2) so that they would remember his teaching (2 Peter 1:15). He challenged the believers to become more mature in their faith by adding to it specific Christians virtues, thereby becoming effective and productive in their knowledge of Jesus Christ (2 Peter 1:5-9). The Old and New Testament writers were set forth as their authority for their faith (2 Peter 1:12-21, 3:2, 3:15-16). Peter desired they become strong in their faith to withstand the false teachers that had crept in and adversely affected the churches. In his denunciation of them, he described their conduct, their condemnation, and their characteristics (2 Peter chapter 2), and also that they ridiculed the Lord’s Second Coming (2 Peter 3:3-7). For the Christians, Peter taught that the Second Coming is the incentive for holy living (2 Peter 3:14). After a final warning, Peter again encouraged them to grow in the grace and knowledge of their Lord and Savior Jesus Christ. He concluded with a word of praise to his Lord and Savior (2 Peter 3:18).
Clearly, the same deluded false teachers who plagued God’s people in both the Old and New Testaments are still with us, making Peter’s second epistle as relevant today as it was 2,000 years ago.
Practical Application: Certainly, as Christians in the 21st century, we are nearer to our Lord’s return than the first-century Christians to whom this epistle was written. Through television and other means of mass communications, mature Christians are aware that many charlatans are parading as true Christian leaders, and that immature Christians have been “taken in” by their quackery and false interpretation of Scriptures. It behooves all born-again Christians to be so grounded in the Word that we will be able to discern truth from error.
The same prescription for growth in faith that Peter gave (2 Peter 1:5-11), when applied to our lives, will assure us also a rich reward “into the eternal kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:10-11).
The foundation for our faith is and always
will be the same
Word of God that Peter preached.
In Romans 8:29–30, the apostle Paul presents a concise yet breathtaking formulation of God’s redemptive work from eternity to eternity:
For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.
(ESV).
This passage introduces readers to five essential doctrines: (1) foreknowledge, (2) predestination, (3) calling, (4) justification, and (5) glorification. These doctrines are intricately linked, forming an unbreakable bond often called the “golden chain of salvation.”
The chain begins with God’s foreknowledge. This doctrine is probably the most misunderstood, although the same could be said about predestination. The word foreknowledge is composed of two separate words: fore, meaning “beforehand,” and knowledge. So, to foreknow is “to know beforehand.” This does not mean that God foreknew or foresaw our faith and then chose us to be “predestined to be conformed to the image of his Son.” To the contrary, it means that, before the foundation of the world, God set His seal of affection upon those He purposed to elect (cf. Ephesians 1:4–5).
The next link in the golden chain of salvation is predestination, which is also composed of two word parts: pre-, meaning “beforehand,” and destination. Thus to be predestined is “to be destined beforehand.” The difference between foreknowledge and predestination is that the former does not tell us what God has destined (or planned) for the elect. This is where predestination comes in. Having set His seal of affection upon us, God then “predestined [us] to be conformed to the image of his Son.” Our destiny, therefore, is to bear the image of Christ (cf. Ephesians 2:10). To this end, God calls, justifies, and glorifies us.
The third link in the golden chain of salvation is calling. In theology, there are two different kinds of calling: external and internal. The first call is external, general, and indiscriminate. This call, also known as the gospel call, is exemplified in Jesus’ invitation, “Come to me, all who labor and are heavy laden, and I will give you rest” (Matthew 11:28, ESV; cf. John 3:16; 7:37). This kind of call can be resisted (Matthew 23:37; Acts 7:51).
The second call is internal, specific, and effectual. Thus, it is more than an external invitation to trust in Christ for salvation. Through the agency of the Holy Spirit, God prepares the hearts of His elect to hear, receive, and respond positively to the gospel message. This call is effectual (or effective) because it accomplishes God’s intended purpose of drawing the elect to Himself and giving them new life (John 6:36–37; 10:14–18, 11:43). It is the effectual call that is meant in Romans 8:30.
The fourth link in the golden chain of salvation is justification. Simply put, justification is the act of declaring or making righteous in the sight of God (Romans 5:1). Believers are declared righteous “not because of works done by us in righteousness” (Titus 3:5, ESV), but solely because of the imputed righteousness of Christ, received by faith alone.
Let us not suppose, however, that we produce the faith required for justification: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8–9, ESV, emphasis added). In other words, saving faith is a sovereign and gracious gift of God.
The fifth and final link in the golden chain of salvation is glorification. In glorification, God will remove us from the presence of sin and place us into an eternal state of glory (2 Corinthians 4:17). On that glorious day, the light of God will shine upon us, and we will be free from sin, darkness, imperfection, and error. We will know Him fully, even as we are fully known by Him (1 Corinthians 13:12).
In Romans 8:30, Paul speaks of glorification in the past tense. This is because of his assurance that “he who began a good work in [us] will bring it to completion at the day of Jesus Christ” (Philippians 1:6, ESV).
The golden chain of salvation reminds us that salvation is entirely an act of God (Jonah 2:9). It is God who foreknows, predestines, calls, justifies, and glorifies. The appropriate response is to “proclaim the excellencies of him who called you out of darkness into his marvelous light” (1 Peter 2:9, ESV).
Paul was a highly educated, brilliantly qualified teacher of the law, yet he did not depend on his own competence in his ministry as an apostle of Jesus Christ: “And we have such trust through Christ toward God. Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God, who also made us sufficient as ministers of the new covenant” (2 Corinthians 3:4–6, NKJV). Genuine ministers of Christ can have rock-solid confidence, but only as they depend wholly on the Lord and His grace.
In 2 Corinthians 3, the apostle Paul confronts the ideas and practices of legalistic false teachers who brag about their “letters of commendation” (2 Corinthians 3:1). These powerful, self-reliant men were challenging Paul’s authority and apostleship. They thought Paul lacked the necessary credentials and resources to be a competent minister. Paul asserts that we (he and all genuine Christian ministers) don’t need to depend on human-supplied credentials because our sufficiency comes from God. In 2 Corinthians 3:5, the Greek noun translated “sufficiency” means “the quality of being able to meet a need satisfactorily, or being fit enough, capable, competent, or adequate for the job.”
In a similar warning to the Philippians about false teachers, Paul explains that, perhaps more than anyone, he has good reason to trust in his own competency: “Indeed, if others have reason for confidence in their own efforts, I have even more! I was circumcised when I was eight days old. I am a pure-blooded citizen of Israel and a member of the tribe of Benjamin—a real Hebrew if there ever was one! I was a member of the Pharisees, who demand the strictest obedience to the Jewish law. I was so zealous that I harshly persecuted the church. And as for righteousness, I obeyed the law without fault” (Philippians 3:4–6, NLT).
Humanly speaking, Paul was overqualified for the job. Nevertheless, he puts “no confidence in the flesh” (Philippians 3:3). He does not rely on his rich heritage, religious zeal, theological training, or natural ability. Everything that defined and qualified Paul as an apostle was credited to God and His grace: “For I am the least of all the apostles. In fact, I’m not even worthy to be called an apostle after the way I persecuted God’s church. But whatever I am now, it is all because God poured out his special favor on me—and not without results. For I have worked harder than any of the other apostles; yet it was not I but God who was working through me by his grace” (1 Corinthians 15:9–10, NLT). Paul claims no credit and takes no glory for himself but gives it all to God and the power of His marvelous grace.
“Our sufficiency is of God” is not a declaration of false humility. Instead, it is a pronouncement of confidence in God’s competence, acknowledging that there is only one source to draw from as ministers of the gospel of Jesus Christ—the unlimited supply of grace poured into us through the power of God’s Holy Spirit. In the book of Acts, the apostles recognized that their “great power” to “testify to the resurrection of the Lord Jesus” came from “God’s grace,” which was “powerfully at work in them all” (Acts 4:33). God’s grace is the only letter of recommendation we need (Acts 14:26; Romans 15:15–16). Paul admits that in all his dealings he “depended on God’s grace” and not on his own “human wisdom” (2 Corinthians 1:12, NLT; see also 1 Corinthians 2:1–5).
Our sufficiency is of God means that none of us are fit, capable, or satisfactorily qualified by our human efforts or aptitudes to minister to the hearts of lost people. Only God can enable us or make “us sufficient to be ministers of a new covenant” (2 Corinthians 3:6, ESV). Our success in ministry comes from God alone, as Paul eloquently illustrates throughout his letter: “We ourselves are like fragile clay jars containing this great treasure. This makes it clear that our great power is from God, not from ourselves. . . . Through suffering, our bodies continue to share in the death of Jesus so that the life of Jesus may also be seen in our bodies. . . . We live in the face of death, but this has resulted in eternal life for you. . . . All of this is for your benefit. And as God’s grace reaches more and more people, there will be great thanksgiving, and God will receive more and more glory” (2 Corinthians 4:7–15, NLT; see also 2 Corinthians 5:18). Our sufficiency is of God, and His grace is all we need (2 Corinthians 12:7–10).
Paul explains that spiritual gifts like prophecy, tongues, and knowledge are temporary and partial. Eventually, they “will become useless. But love will last forever! Now our knowledge is partial and incomplete, and even the gift of prophecy reveals only part of the whole picture! But when the time of perfection comes, these partial things will become useless” (1 Corinthians 13:8–10, NLT). In our current state of existence, the gifts of the Holy Spirit are valuable to us and to the church, but their worth will run out when we are face to face with the Lord in heaven. These gifts only give us an obscured, unfinished picture of our spiritual reality, and they will ultimately pass away.
Paul uses two illustrations to explain this truth. First, he employs the example of a child maturing into adulthood: “When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me” (1 Corinthians 13:11). Right now, we are like children playing with plastic toys that will wear out and become unusable. One day we will trade them in for the enduring, grown-up, perfection of eternity. Second, Paul contrasts looking at someone in a dull, dimly lit mirror with meeting that person face to face. In the Greco-Roman world, mirrors were fashioned out of polished metal discs that reflected a blurred, imperfect image, nothing like seeing someone up close, in vivid, eye-to-eye clarity.
Thus, now we see in a mirror dimly is Paul’s figure of speech for “now we have imperfect knowledge and understanding.” The New Living Translation renders the imagery like so: “Now we see things imperfectly, like puzzling reflections in a mirror, but then we will see everything with perfect clarity. All that I know now is partial and incomplete, but then I will know everything completely, just as God now knows me completely” (1 Corinthians 13:12, NLT). Flawless understanding and unrestricted knowledge of matters pertaining to God and His kingdom will only be achieved when we meet Jesus Christ in person.
The apostle John affirms that our knowledge of Jesus is partial now but will become clear when we see Him face to face: “Dear friends, we are already God’s children, but he has not yet shown us what we will be like when Christ appears. But we do know that we will be like him, for we will see him as he really is” (1 John 3:2, NLT).
Within the Scriptures, we have the complete revelation of God, but our understanding of it remains limited (see 1 Corinthians 8:1–3). As we grow in the faith, we undergo a process of spiritual maturation as individual believers (2 Peter 3:18) and together as the body of Christ (Ephesians 4:11–16). Paul calls this progressive development toward Christian maturity “the upward call of God in Christ Jesus” (Philippians 3:14, ESV). It is our heavenward journey of intimate fellowship with Jesus Christ.
Along the way, we must stay laser-focused on Jesus, who is the trailblazing forerunner of our quest (Hebrews 12:1–2). He demonstrates the way through His perfect obedience to the Father (John 4:34; 5:30; Luke 22:42). As the Author and Perfecter of our faith, He not only inspires us, but Christ also empowers us to grow toward our heavenly stature. He starts the good work in us and “will carry it on to completion until the day of Christ Jesus” (Philippians 1:6).
In the meantime, until the Lord returns or we reach heaven, we have limited understanding and knowledge—we see in a mirror dimly. But one day our onward and upward growth in ever-increasing degrees of Christian maturity will culminate in heavenly perfection as “we bear the image of the heavenly man” (1 Corinthians 15:49).
The context of 1 Corinthians 14 deals with some problems the Corinthians had regarding speaking in tongues and prophesying during the gathering of believers for worship, prayer, and teaching—what we would today call the “church service.” Things had been getting out of hand in Corinth. When the church met, people were speaking in tongues with no one interpreting, and more than one person was prophesying at the same time. Pandemonium and chaos were the result.
Paul says that this babble—this confusion—is neither proper nor beneficial in the church, and he gives some practical life examples: “Even in the case of lifeless things that make sounds, such as the pipe or harp, how will anyone know what tune is being played unless there is a distinction in the notes? Again, if the trumpet does not sound a clear call, who will get ready for battle? Unless you speak intelligible words with your tongue, how will anyone know what you are saying?” (1 Corinthians 14:7–9).
Then Paul makes application: “So if the whole church comes together and everyone speaks in tongues, and inquirers or unbelievers come in, will they not say that you are out of your mind?” (verse 23). Or, as the NLT puts it, “If unbelievers . . . hear everyone speaking in an unknown language, they will think you are crazy.” God is not the author of such confusion.
To keep order, if a person speaks in tongues as part of a church service, there must be an interpreter present to translate for everyone else. If there is no one to interpret, then the one speaking in tongues should refrain from speaking. Even if there is an interpreter, no more than two or three should speak in tongues during the service (verses 27–28). If someone has a prophecy to share, only one can speak at a time and, again, two or three at most during the service, with others (perhaps the leaders) evaluating what is said (verses 29–32). “Everything must be done so that the church may be built up” (verse 26).
Paul sums up his objection to the Corinthians’ chaotic services by saying, “God is not the author of confusion, but of peace” (KJV). This is also translated “God is not a God of disorder but of peace” (NIV) and “God is not a God of confusion but of peace” (NASB, ESV). The church services in Corinth were confused, chaotic, and unintelligible, and they were blaming it on the Holy Spirit! In their view, the Spirit was moving in such a way that they had to express themselves in tongues and prophecies, and there were no limits on who said what or when. Paul says that this confusion is counter to the character of God. God’s character is not confused, chaotic, or disorderly. Confusion and chaos do not express who He is and is not characteristic of the work of the Holy Spirit in the church.
In Paul’s final admonition in the chapter is a plea for balance: “So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order” (1 Corinthians 14:39–40).
Many Pentecostal and Charismatic churches today have a high tolerance for chaos and confusion in their services, and they may even see the bedlam as evidence of the Holy Spirit’s work among them.
But God’s Word is clear:
“God is not the author of confusion.”
Romans 8:3–4 says, “For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.” To understand what it meant for Jesus to come “in the likeness of sinful flesh,” we need to define a couple of terms.
When the Bible refers to “the flesh” (John 6:63; Romans 8:8), it usually means the human tendency to sin that we all inherited from Adam (Romans 5:12). When Adam and Eve chose to rebel against God’s commandment, they became “sinful flesh.” At that moment, sin entered God’s perfect world and began to corrupt everything (Genesis 3). Since every human being came from Adam, we have all inherited his fallen nature. So every person is born as a sinner (Romans 3:10, 23).
The word likeness means “resemblance” or “the state of being like something else.” A likeness is not identical in substance or nature, but it is similar in appearance. A likeness is a representation of the original. For example, idols are made in the likeness of birds and beasts and created things (Romans 1:22–23; Exodus 20:4–5). A photograph is a likeness. Philippians 2:6–8 describes Jesus setting aside His divine privileges as God to take on the likeness of the humans He had created (see also John 1:3). However, Jesus did not have an earthly father, so He did not inherit a sin nature as all other human beings do (Luke 1:35). He took on human flesh, yet He retained His full divinity. He lived the life we live, suffered as we suffer, and learned and grew as we learn and grow, but He did it all without sin (Hebrews 4:15; 5:7–8). Because God was His Father, He lived only in the likeness of sinful flesh. Jesus inherited the flesh from His mother, Mary, but not the sin from Joseph.
Jesus became man in order to be our substitute. In His flesh, He had to suffer physical pain, emotional rejection, and spiritual separation from God (Matthew 27:46; Mark 15:34). He lived the life human beings live, but He did so in the way we were meant to live—in perfect fellowship with a holy God (John 8:29). Because He came in the likeness of sinful flesh, He could then present Himself as the final sacrifice sufficient to pay for the sins of all humanity (John 10:18; Hebrews 9:11–15).
In order to receive the gift of a full pardon from God, every person must allow Jesus to be his or her personal substitute. That means we come to Him in faith, recognizing that, because He came in the likeness of sinful flesh, was crucified, and took on the sins of the world, our sin can be paid for in full (2 Corinthians 5:21). Our own sinful flesh is crucified with Him so that we are free to follow the Spirit in total obedience to God (Romans 6:6–11; Galatians 2:20). Christians are those who have Christ’s death and resurrection credited to their account, thus wiping out the debt we owe God (Colossians 2:14). Because of this full pardon, Christians daily reckon themselves dead to their own sinful flesh. Since Christ conquered sin and death in His flesh, we can live by the power of His Spirit, who will conquer sin and death in all who trust in Christ (Galatians 5:16, 25; Romans 8:37).
The doctrine of the sufficiency of Scripture is a fundamental tenet of the Christian faith. To say the Scriptures are sufficient means that the Bible is all we need to equip us for a life of faith and service. It provides a clear demonstration of God’s intention to restore the broken relationship between Himself and humanity through His Son, Jesus Christ, our Savior through the gift of faith. No other writings are necessary for this good news to be understood, nor are any other writings required to equip us for a life of faith.
When discussing Scripture, Christians are referring to both Old and New Testaments. The apostle Paul declared that the holy Scriptures “are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work” (2 Timothy 3:15–17). If Scripture is “God-breathed,” then it is not man-breathed, and, although it was penned by men, those “men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21). No man-made writing is sufficient to equip us for every good work; only the Word of God can do that. Furthermore, if the Scriptures are sufficient to thoroughly equip us, then nothing more is needed.
Colossians 2 deals with the dangers a church faces when the sufficiency of Scripture is challenged and merged with non-biblical writings, full of ungodly theology and concepts. Paul warned the church at Colosse: “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ” (Colossians 2:8). Jude says it even more specifically when he writes, “Although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints” (Jude 1:3). Notice the phrase “once and for all.” This makes it clear that no other writings, no matter how godly the pastor, theologian, or denominational church they may come from, are to be seen as equal to or completing the Word of God. The Bible is all that is necessary for the believer to understand the character of God, the nature of man, and the doctrines of sin, heaven, hell, and salvation through Jesus Christ. Paul’s words to the Galatians indicate the seriousness of delivering a message outside the Bible: “If we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned!” (Galatians 1:8).
Perhaps the strongest verses on the issue of the sufficiency of the Bible come from the book of Psalms. In Psalm 19:7–14, David rejoices in God’s Word, declaring it to be perfect, trustworthy, right, radiant, enlightening, sure and altogether righteous.
The sufficiency of Scripture is under attack today, and, sadly, that attack comes far too often in our own churches. Certain management techniques, worldly methods of drawing crowds, entertainment, extra-biblical revelations, mysticism, and some forms of psychological counseling all declare that the Bible is not adequate for the Christian life. But Jesus’ words “are full of the Spirit and life” (John 6:63), and they will never pass away (Mark 13:31). His Word is completely and utterly sufficient.
Salvation by grace through faith is at the heart of the Christian religion. “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8–9). The statement has three parts— salvation, grace, and faith—and they are equally important. The three together constitute a basic tenet of Christianity.
The word salvation is defined as “the act of being delivered, redeemed, or rescued.” The Bible tells us that, since the fall of Adam and Eve in the Garden of Eden, each person is born in sin inherited from Adam: “Sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned” (Romans 5:12). Sin is what causes all of us to die. Sin separates us from God, and sin destines each person to eternal separation from Him in hell. What each of us needs is to be delivered from that fate. In other words, we need salvation from sin and its penalty.
How are we saved from sin? Most religions throughout history have taught that salvation is achieved by good works. Others teach that acts of contrition (saying we are sorry) along with living a moral life is the way to atone for our sin. Sorrow over sin is certainly valuable and necessary, but that alone will not save us from sin. We may repent of our sins, also valuable and necessary, and determine to never sin again, but salvation is not the result of good intentions. The road to hell, as the saying goes, is paved with good intentions. We may fill our lives with good works, but even one sin makes us a sinner in practice, and we are already sinners by nature. No matter how well-intentioned or “good” we may be, the fact is that we simply do not have the power or the goodness to overcome the sin nature we have inherited from Adam. We need something more powerful, and this is where grace comes in.
The grace of God is His undeserved favor bestowed on those He has called to salvation through His love (Ephesians 2:4–5). It is His grace that saves us from sin. We are “justified freely by his grace through the redemption that came by Christ Jesus” (Romans 3:24). Being justified, we are vindicated and determined to be sinless in the eyes of God. Our sin no longer separates us from Him and no longer sentences us to hell. Grace is not earned by any effort on our part; otherwise, it could not be called grace. Grace is free. If our good works earned salvation, then God would be obligated to pay us our due. But no one can earn heaven, and God’s blessings are not His obligation; they flow from His goodness and love. No matter how diligently we pursue works to earn God’s favor, we will fail. Our sin trips us up every time. “By the deeds of the law no flesh will be justified in His sight” (Romans 3:20, NKJV).
The means God has chosen to bestow His grace upon us is through faith. “Now faith is being sure of what we hope for and certain of what we do not see” (Hebrews 11:1). Salvation is obtained by faith in God’s Son, Jesus Christ, in what He has done—specifically, His death on the cross and His resurrection. But even faith is not something we generate on our own. Faith, as well as grace, is the gift of God (Ephesians 2:8). He bestows saving faith and saving grace upon us in order to redeem us from sin and deliver us from its consequences. So God saves us by His grace through the faith He gives us. Both grace and faith are gifts. “Salvation belongs to the LORD” (Psalm 3:8, ESV).
By grace, we receive the faith that enables us to believe that He has sent His Son, Jesus Christ, to die on the cross and provide the salvation we cannot achieve on our own. Jesus, as God in flesh, is the “author and perfecter of our faith” (Hebrews 12:2). Just like the author of a book creates it from scratch, Jesus Christ wrote the story of our redemption from beginning to end. “For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will—to the praise of his glorious grace, which he has freely given us in the One he loves” (Ephesians 1:4–6). The Lord died for our sins and rose for our justification, and He forgives, freely and fully, those who accept His gift of grace in Christ—and that acceptance comes through faith. This is the meaning of salvation by grace through faith.
When the Reformers insisted on solo Christo, they affirmed that we are saved by Christ alone, apart from the merit of any other person. Jesus alone is the King of kings (Revelation 19:16). He alone is our High Priest (Hebrews 4:14). He alone is our Redeemer (Galatians 3:13) and the sole Mediator between God and man (1 Timothy 2:5). The attempt to usurp or share in those positions is a blasphemous arrogation. Assigning those roles to someone else (such as Mary) is equally improper. It is Christ and Christ alone who saves.
It is not our righteousness that saves us; it is Christ’s alone. “He saved us, not because of righteous things we had done, but because of his mercy” (Titus 3:5). “This righteousness is given through faith in Jesus Christ to all who believe” (Romans 3:22). Whatever good works we do and however faithful we are, in the final analysis “we are unworthy servants” (Luke 17:10). Christ and Christ alone is the Worthy One (Revelation 5:9). Solo Christo.
From beginning to end, the gospel uplifts Christ and Christ alone. He is the One who came from heaven to seek the lost (Luke 19:10). He is the One who obeyed the Law perfectly. He is the One who was crucified, and He is the One who rose again. We are the grateful recipients of His bounty. We are the beggars, and He is the Benefactor. We are the lepers, and He is the Healer. We are turmoil, and He is Peace. Solo Christo.
The gospel is not a message of what we must do for God; the gospel is the good news of what God has done for us. Salvation is not essentially about us; it is about Jesus. Solo Christo. In all things, Christ must have the supremacy Colossians 1:18
Second Corinthians 3:6 says, “He has made us competent as ministers of a new covenant—not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.” With these words, Paul summarizes the key difference between the Old and New Testaments: the first covenant was based on obedience to the written law (the “letter”), but the second covenant is based on the blood of Christ and sealed by the Holy Spirit.
There are two parts to this answer, as we look at both the letter and the Spirit.
First, what does Paul mean by “the letter kills”? Simply that the Old Testament Law, which is good and perfect (Psalm 19:7), reveals all people as law-breakers (Galatians 3:10). The law “kills” in that the penalty for breaking God’s law is eternal death in hell (Romans 6:23; Revelation 21:8). As God told Moses the lawgiver, “Whoever has sinned against me I will blot out of my book” (Exodus 32:33). Even if you sin only once in your whole life, it’s the same as breaking all of God’s laws (James 2:10), just as breaking only one link in a chain breaks the whole chain.
The written law—“the letter”—was chiseled in stone by the finger of God and is the unchanging standard by which all are judged. The law cannot give us righteousness or eternal life in heaven (Galatians 2:16). It can only condemn us as sinners, and the sentence is death. Heaven is where perfection is required (Matthew 5:20, 48; 19:16–21), and “the law made nothing perfect” (Hebrews 7:19).
Second, what does Paul mean by “the Spirit gives life”? Simply that the Holy Spirit rescues us from our hopeless situation. God saves us from death and grants us eternal life when we are born again through the power of the Holy Spirit. Jesus said, “Flesh gives birth to flesh, but the Spirit gives birth to spirit” (John 3:6), and, later, “The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are Spirit and they are life” (John 6:63).
The Holy Spirit was active in the Incarnation of our Savior (Luke 1:35). It was through the Holy Spirit that Jesus offered Himself as a sacrifice to God for our sins (Hebrews 9:14). The Spirit is the cause of the new birth (John 3:3–8). It is the Spirit who lives in believers (John 14:17), seals them (Ephesians 1:13), and sanctifies them (Romans 15:16).
Jesus came to give us an abundant life, or life “to the full” (John 10:10). The Holy Spirit living in believers is how Jesus fulfills that promise. The abundant Christian life is marked by the fruit of the Spirit, which is “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control” (Galatians 5:22–23). The Old Testament Law could not produce any of that fruit; only the Holy Spirit can, as He lives in us.
The Spirit gives life in that He enables us to reach God’s ultimate goal for us, to be transformed into the glorious image of God’s own Son (2 Corinthians 3:18; also see Romans 8:28–30). Until the day that we see Christ, the Spirit intercedes with God on our behalf, ensuring our continued forgiveness and preserving the promise of God (Romans 8:26–27).
“The letter kills, but the Spirit gives life” (2 Corinthians 3:6). Elsewhere, Paul teaches the same truth: “But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code” (Romans 7:6).
Genesis 15:9-10: “And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a turtledove, and a young pigeon. And he took unto him all these, and divided them in the midst, and laid one against another; but the birds (singular in Hebrew) divided he not.”
In this passage God is forming the Abrahamic covenant. This was called a blood covenant. In ancient times when two individuals made a contract, they would take an animal and cut it in half and separate the two halves a few feet from each other. Then they would sprinkle the blood between that separation. The two individuals entering into a contract would join hands, walk the path between the two separated parts of the animal over the blood. At the end of this path priest would stand and listen to the conditions, vows or promises each person would make in the contract. The two entering into the contract would have 10 witnesses standing on either side. It was their job to listen to the terms or conditions of the contract. These were the hitmen. If either party broke a condition of the contract it would be the job of these ten witnesses to remove (in Mafia style) the one who broke the condition of the covenant.
It is interesting that God put Abraham into a deep sleep and then God passed through the center of the sacrifices by Himself. God knew his people would not keep their end of the bargain, so He did not make His people a party to the penalty but instead bore the penalty Himself for their breaking the covenant. That penalty was paid for 2000 years ago when He sent His son to die on the cross and shed his blood.
What is curious is that the cow and goat were cut in half but the birds were not. I was told in seminary that it was for practical reasons because the birds were too small to cut in half. I mean come on, you can cut a grasshopper in half, there had to be some other reason. Perhaps a little study of the Hebrew words for dove and birds might suggest a deeper meaning here.
First the word for turtledove is ta’or. This means, of course a turtledove, but it comes from the root word often used to mean to go around to spy, investigation, explore. I am coming to understand why the word spy, investigation and explore are associated with the dove. I have two pet doves and recently I noticed when I come home, they all of a sudden stop cooing and just begin to watch me. I think they are up to something. I recently in Popular Science that if a bird seems like it is studying you, chances are it is. So, I get that is why spying, investigation and exploring are associated with doves. Maybe that is why Noah released a dove as He felt they were natural explorers.
Another thing about birds is that know no boundaries. They can fly from country to country without a passport. David envied the birds because they could fly right into the temple and the Holy of Holies and rest in the presence of God with no effort. Israel is located at the junction of three continents and is crossed by migrating birds on a scale unparalleled anywhere. Studies show that about 500 million birds cross Israel’s’ narrow airspace twice every year in the course of their migrations. Perhaps the birds sense the presence of God in that sacred land. Ta’or (dove, investigate) is also a word used for searching out one’s heart, to discover the truth. The lips can lie but the heart cannot lie. If a person speaks his heart he is not lying.
Note that after the ta’or (turtledove) a pigeon (gozel) was laid down. The word used in Hebrew for pigeon is gozel. Ornithologist tells us that there is no scientific difference between a dove and a pigeon, they are really the same bird. This is why some translations will translate gozel as a nesting bird. But in the next verse it says that Abraham did not separate the bird (siphar) which is singular. He obvious laid two birds down so the singular in Hebrew must refer to the one species of bird. You can do that with the singular in Hebrew. Actually, plural and singular do not always mean plural or singular as it does in English. Something a plural form can mean something that is the ultimate or most powerful, just as two things in a singular form can mean two of one kind. Hence, we can assume that there was only one type of bird used here not two. So why two words for the turtledove if we are referring to same bird?
Actually, he word gozel can also mean to pass over.
Note that the third time the dove is mentioned the writer uses the word siphar which means not just a bird, but a bird who is happily chirping and dancing. Doesn’t it just unnerve you sometimes that birds seem to always be so happy? The writer is obviously making a play on words here creating a hint of something much deeper. You see buried deep in this little story lays the message that the bird was not divided into two halves because it represented the Holy Spirit who spies out our hearts, explores our hearts (ta’or) for sin. Through the blood sacrifice of Jesus Christ this sin is redeemed and God will pass over (gozel) the penalty for that sin so that we may enter into the joy and dancing (sipar) of Jehovah. Oh well, just something to think about next time you see a siphar (bird) sipharing (singing and dancing).
After all, all creation are just vibrating atoms and particles and, of course, vibrations are musical, we all have our unique song and each little siphar has its unique song that it is singing to you. God has given us all of His creation to speak to us, we just need to listen to His creation with our hearts.
Jesus’ call to follow Him is a call to abandon all other masters. He called Matthew from the tax collector’s booth (Matthew 9:9). Matthew obeyed and walked away from extravagant wealth and dirty deals. Jesus called Peter, James, and John from the fishing docks (Mark 1:16–18). To obey Jesus’ call meant that they had to leave behind everything they knew, everything they’d worked for. Jesus called Paul, a successful Pharisee, with the words, “I will show him how much he must suffer for my name” (Acts 9:16). Those words will never make it into a mass-market ad campaign for Christianity—but maybe they should, because that’s what it means to follow Jesus (Luke 9:23). We must forsake everything else, no matter the cost (Matthew 10:34–39).
The Lord describes Himself as a “jealous God” (Exodus 34:14). This means He guards what is rightfully His. He is righteously jealous for our affections because we were created to know and love Him (Colossians 1:16). He is not jealous for His own sake; He needs nothing (Psalm 50:9–10). He is jealous for us because we need Him (Mark 12:30; Matthew 22:37). When we serve another master such as money, we rob ourselves of all we were created to be, and we rob God of His rightful adoration.
Jesus’ claim to us is exclusive. He bought us with His own blood and delivered us from our former master, sin (1 Corinthians 6:20; 7:23; Romans 6:17). He doesn’t share His throne with anyone. During Jesus’ time on earth, some people followed Him for a ways, but their devotion was superficial (Luke 9:57–62). They wanted something Jesus offered, but they weren’t committed (Mark 10:17–22). Other things were more important. They wanted to serve two masters.
We cannot serve two masters because, as Jesus pointed out, we end up hating one and loving the other. It’s only natural. Opposing masters demand different things and lead down different paths. The Lord is headed in one direction, and our flesh and the world are headed in the other. A choice must be made. When we follow Christ, we must die to everything else. We will be like some of the seeds in Jesus’ parable (Luke 8:5–15)—only a portion of those seeds actually bore fruit. Some sprouted at first but then withered and died. They were not deeply rooted in good soil.
If we attempt to serve two masters, we will have divided loyalties, and, when the difficulties of discipleship clash with the lure of fleshly pleasure,
the magnetic pull of wealth and worldly success will draw us away from Christ
(see 2 Timothy 4:10)
In Galatians 5:1, Paul reminds the Galatian believers that “it is for freedom that Christ has set us free.” Believers’ sins are forgiven on the basis of Christ’s perfect sacrifice. Now believers can live in freedom from the law, and they can live in freedom from the consequences and power of sin. The NLT says, “Christ has truly set us free”; believers are “truly free” to live for the things of God.
The occasion of Paul’s letter to the Galatians was that false teachers had come into the churches there. These teachers promoted legalism and tried to require Christians to observe the Old Testament rules, laws, and ceremonies, especially circumcision (Galatians 2:3–5). Paul, in no uncertain terms, says that “for freedom Christ has set us free” and that Christians should not be placed back under the law’s yoke of bondage (Galatians 5:1). The law’s purpose was to reveal our sinfulness (see Romans 3:20) and to bring us to Christ (Galatians 3:24).
Before Christ’s sacrifice, we lived under bondage to the law (Galatians 4:3). We were burdened by demands we could not keep (Acts 15:10). Christ’s death and resurrection broke our bondage to the law. Jesus’ perfect life and holy sacrifice on the cross was the complete fulfillment of the law, and anyone who trusts in Him for salvation is made right with God. Only Christians have true freedom from the law. John 8:36 confirms, “If the Son sets you free, you will be free indeed.”
In Christ, we are free from the Mosaic Law’s oppressive system, and we are also free from the penalty and power of sin. Before Christ, we lived as slaves to sin (John 8:34). We sought to gratify our desires and lived for ourselves. We were dead in our sins (Colossians 2:13) and were destined to face the consequence of our sin, which is death (Romans 6:23). Yet, when we trusted in Christ for our salvation, our course in life completely changed. We were released from the law’s bondage because for freedom Christ has set us free.
Jesus did what the law could not do—He took away our sin and saved us, and in doing so He set us free from the penalty and power of sin. For freedom to follow His design of life He set us free. “The law of Moses was unable to save us because of the weakness of our sinful nature. So God did what the law could not do. He sent his own Son in a body like the bodies we sinners have. And in that body God declared an end to sin’s control over us by giving his Son as a sacrifice for our sins. He did this so that the just requirement of the law would be fully satisfied for us, who no longer follow our sinful nature but instead follow the Spirit” (Romans 8:3–4, NLT). Now we who have this freedom can live in God’s ways and love others well in the power of the Spirit (Galatians 5:13–26).
A yoke is a wooden bar that joins two oxen to each other and to the burden they pull. An “unequally yoked” team has one stronger ox and one weaker, or one taller and one shorter. The weaker or shorter ox would walk more slowly than the taller, stronger one, causing the load to go around in circles. When oxen are unequally yoked, they cannot perform the task set before them. Instead of working together, they are at odds with one another.
Paul’s admonition in 2 Corinthians 6:14 is part of a larger discourse to the church at Corinth on the Christian life. He discouraged them from being in an unequal partnership with unbelievers because believers and unbelievers are opposites, just as light and darkness are opposites. They simply have nothing in common, just as Christ has nothing in common with “Belial,” a Hebrew word meaning “worthlessness” (verse 15). Here Paul uses it to refer to Satan. The idea is that the pagan, wicked, unbelieving world is governed by the principles of Satan and that Christians should be separate from that wicked world, just as Christ was separate from all the methods, purposes, and plans of Satan. He had no participation in them; He formed no union with them, and so it should be with the followers of the one in relation to the followers of the other. Attempting to live a Christian life with a non-Christian for our close friend and ally will only cause us to go around in circles.
The “unequal yoke” is often applied to business relationships. For a Christian to enter into a partnership with an unbeliever is to court disaster. Unbelievers have opposite worldviews and morals, and business decisions made daily will reflect the worldview of one partner or the other. For the relationship to work, one or the other must abandon his moral center and move toward that of the other. More often than not, it is the believer who finds himself pressured to leave his Christian principles behind for the sake of profit and the growth of the business.
Of course, the closest alliance one person can have with another is found in marriage, and this is how the passage is usually interpreted. God’s plan is for a man and a woman to become “one flesh” (Genesis 2:24), a relationship so intimate that one literally and figuratively becomes part of the other.
Uniting a believer with an unbeliever is essentially uniting opposites, which makes for a very difficult marriage relationship
In John 14:17, Jesus says, “Even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you” (ESV). Because the ESV capitalizes Spirit, modern readers can easily infer that the spirit in question is the Holy Spirit. To understand why Jesus refers to the Holy Spirit as the “Spirit of truth,” let us review the context of John 14.
John 14 is part of the Upper Room Discourse (John 13—17), a collection of teachings delivered by Jesus to His disciples on the night before His crucifixion. In these final moments, the disciples were greatly distressed about the impending departure of their beloved friend, Jesus (John 14:1). For this reason, Jesus took an extended moment to calm their troubled hearts and reassure them that “another Helper” was on the way (John 14:16, ESV).
The Greek term translated as “Helper” (John 14:16, 26; 15:26; 16:7) is paráklētos. The form of this word is passive and means “one who is called alongside.” At the Son’s request, the Father will send another Helper to encourage and exhort the disciples.
John’s use of the term another implies that the disciples already had a helper—the one who would soon depart from the earth. Although the Gospel writers never explicitly refer to Jesus as a paráklētos, the term is applied to Him in 1 John 2:1. Thus, in the context of John 14:16, Jesus promises to send His disciples a helper of the same type, and that helper would continue the ministry that Jesus began.
In John 14:17, the identity of the helper is now revealed: He is the Spirit of truth (cf. John 15:26; 16:13). The Spirit of truth is God the Holy Spirit, the third Person of the Trinity. The Father will send the Spirit to come alongside the disciples. He is called the Spirit of truth because He bears witness to the truth of Jesus Christ (see John 14:6).
In contrast to the work of the Holy Spirit is the work of the devil, a being who does not hold “to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies” (John 8:44). Because the unbelieving world remains ensnared by satanic falsehoods, they cannot receive the Spirit of truth (cf. 1 Corinthians 2:14). Tragically, unbelievers prefer to walk by sight and not by faith, failing to understand that sight guarantees nothing.
At the moment of His baptism, Jesus received the Holy Spirit: John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him” (John 1:32, ESV). So, in a sense, the Spirit of truth was already withthe disciples. Following the departure of Jesus, however, the disciples will know the Spirit more intimately because He would be in them (cf. Romans 8:9–11 and Ephesians 1:13–14).
Before the disciples began their ministry, Jesus instructed them to remain in Jerusalem for the promised Holy Spirit: “And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, ‘you heard from me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now’” (Acts 1:4–5, ESV). Once the Holy Spirit came upon them, they were fully equipped to proclaim the gospel of Jesus Christ (verse 8).
Believers should be thankful that the Spirit of truth is with us, in us, and upon us. For, without His guidance and light, we could not distinguish truth from error.
False apostles are people who masquerade as Christian leaders, get other people to follow them, and then lead them astray. A true apostle is one who is “sent” by God as an ambassador of Jesus Christ with a divine message. A false apostle is a pretender who does not truly represent Christ and whose message is false.
In 2 Corinthians 11, the apostle Paul addresses the problem of false apostles invading the Corinthian church. He describes the false apostles as “those who want an opportunity to be considered equal with us in the things they boast about” (verse 12). The book of 2 Corinthians is one of Paul’s more “sarcastic” letters, as he contends with the church to recognize the error that had crept into their midst. He contrasts his selfless service with that of the “super-apostles” (verse 5) who were seducing the church with their smooth speech and apparent wisdom. These impostors were pretending to be true servants of Christ, but they did not know the Lord. They were deceivers, preying on gullible Christians in Corinth to profit themselves and boost their ego. Paul chides the church that they “even put up with anyone who enslaves you or exploits you or takes advantage of you or puts on airs or slaps you in the face” (verse 20). He even compares these impostors to Satan himself, who also “masquerades as an angel of light” (verse 14).
Paul warned the Ephesian elders about false apostles as well: “I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them” (Acts 20:29). They must have heeded his words, because in Revelation 2:2, Jesus commends the church at Ephesus for spotting the false apostles in their midst and rejecting them.
False teachers and false apostles have been plentiful throughout the history of the church. They still infiltrate unsuspecting churches and have even led whole denominations into heresy and apostasy (see 1 Timothy 4:1–4). Scripture gives us clear warning if we will pay attention.
First John 4:1 says,
“Beloved, do not believe
every spirit, but test the spirits
to see whether they are from God,
for many false prophets have gone
out into the world.”
In the first episode of the television series The Chosen, Mary Magdalene testifies to Jewish religious leader Nicodemus of the absolute transformation she experienced because of knowing Jesus Christ: “I was one way, and now I am completely different. And the thing that happened in between was Him.” This dramatic scene was fashioned on the apostle Paul’s teaching that “if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Corinthians 5:17, NKJV).
When a person encounters Jesus Christ and surrenders to Him as Lord and Savior, that individual is now “in Christ,” joined to Jesus in His death and resurrection: “We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life” (Romans 6:4). We become a whole new creation in Jesus Christ (Galatians 6:15). Our “former way of life,” or “old self,” which was “corrupted by its deceitful desires” (Ephesians 4:22), was “one way,” as Mary put it in the television series. But the “new self” in Christ, “created to be like God in true righteousness and holiness” (Ephesians 4:24), is “completely different.” Scripture says that, when Mary Magdalene encountered Jesus, He cast seven demons out of her (Luke 8:1–3). After being set free, Mary was forever changed into a devoted follower of Christ.
Through union with Jesus Christ, all things have become new for born-again believers. Our old life dominated by sin no longer controls us: “Since we have been united with him in his death, we will also be raised to life as he was. We know that our old sinful selves were crucified with Christ so that sin might lose its power in our lives. We are no longer slaves to sin. For when we died with Christ we were set free from the power of sin. And since we died with Christ, we know we will also live with him” (Romans 6:5–8, NLT).
All things have become new illustrates the beginning of our transformation—our inward renewal and regeneration—that will culminate in the fullness of our salvation to be experienced in eternity. Our Savior’s death and resurrection ushered in a foretaste of an entirely new world still to come: “But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells” (2 Peter 3:13). Eventually, everything in creation will be made new (Romans 8:19–20; cf. Isaiah 65:17–25).
Paul explained that the Christian’s new self “is being renewed in knowledge in the image of its Creator” (Colossians 3:10). Through the inner working of the Holy Spirit, believers grow into the image of Christ “with ever-increasing glory” (2 Corinthians 3:18). God promises to give us a new, undivided heart, removing our “heart of stone” and replacing it with a “heart of flesh” (Ezekiel 11:19; 36:26). “And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws” (Ezekiel 36:27). The changes begin in the heart but then spill out to our behavior (Romans 12:2).
Paul explained that these changes don’t happen through our own force of will and self-effort (Philippians 3:4–9) but through living by faith in Christ: “My old self has been crucified with Christ. It is no longer I who live, but Christ lives in me. So I live in this earthly body by trusting in the Son of God, who loved me and gave himself for me” (Galatians 2:20, NLT).
For believers, all things have become new in us and in our relationships with other people. We now look at unbelievers with compassion, seeing them as Christ saw them—“like sheep without a shepherd” or as lost sinners in need of a Savior (Matthew 9:36). No matter how different they may be, we recognize fellow Christians as part of one united body—the new creation: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Galatians 3:28; see also Romans 12:5).
All things have become new through our union with Christ, and we no longer live for ourselves (2 Corinthians 5:15). To the new creation in Christ, Jesus said, “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” (John 13:34–35). Instead of living to please ourselves, we now live to please Christ, serve Him (2 Corinthians 5:9; 1 Thessalonians 4:1), and look out for the interests of others (Philippians 2:3–4; Galatians 6:2).
But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit” (2 Corinthians 3:18, NASB).
With those few words—“from glory to glory”—Paul sums up our entire Christian life, from redemption and sanctification on earth, to our glorious eternal welcome into heaven. There is a great deal of content packed into those few words. It’s all so important that Paul labors at great length, from 2 Corinthians 2:14 through the end of chapter 5, to open his readers’ eyes to a great truth. Let’s see why that truth matters so much.
The same Greek word for “glory” is used twice in the phrase from glory to glory, yet each usage refers to something different. The first “glory” is that of the Old Covenant—the Law of Moses—while the second is that of the New Covenant, the gospel of Jesus Christ. Both have astonishing splendor.
The Old Covenant was given to Moses directly from God, written by God’s own finger (Exodus 31:18). That root of our Christian faith is glorious indeed; it’s the glory we’re coming “from.” Yet the New Covenant, the glory we’re going “to,” far surpasses that of the Old.
The transformation is from the glory of the Law. Like the stone it was written on, the Law was inflexible and absolute, applying to all Israelites without much regard for individual circumstances (Hebrews 10:28). Though holy, good, and righteous in itself (Romans 7:12), the Law was, for us sinners, the letter that kills us (2 Corinthians 3:6). The Law was an external force to control behavior. In addition, stone, despite its strength, is earthly and will eventually wear away. The Law was merely a temporary guardian (Galatians 3:23–25) until something better came along.
The transformation is to the glory of the New Covenant, which far surpasses the Old in every way. It forgives us of our sin and gives us sinners life (John 6:63). It is written on believers’ hearts by the Holy Spirit (Jeremiah 31:33; 2 Corinthians 3:3), so our obedience to God springs up from within us by God-given desires rather than by threats of legal punishment. In place of a cold set of writings as a guide for pleasing God, we now have Father, Son and Holy Spirit making their home with us, fellowshipping in loving intimacy, teaching us everything we must know and do (John 14:23; 16:13). That position in Christ is as permanent, eternal, and spiritual as God Himself, rather than temporary and earthly.
Paul is intent on directing Christians to focus on the spiritual glory of the New Covenant rather than the physical glory of the Old, as many Jews in his day refused to do. He compared the two types of glory by recalling how Moses absorbed and reflected God’s glory for a time after being in his presence (2 Corinthians 3:7–11, 13; cf. Exodus 34:29–35). Though Moses’ glow had a spiritual cause, there was nothing spiritual about the effect—any person, regardless of his relationship with God, could see the glow on Moses’ face, which he covered with a veil.
Not so the glory of the New Covenant. That can be seen only with a believer’s spiritual eyes—what Paul is doing his best to open, so that we discern the gospel’s glory. So he writes, “For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ” (2 Corinthians 4:6).
But, as we move from glory to glory, there’s something even more important about the glory of the New Covenant that Christians must understand: its supernatural power to transform us. And that brings us to God’s ultimate purpose and destination for every believer, to transform us into the image of His own beloved Son (2 Corinthians 3:18; Romans 8:28–30; Philippians 3:20–21).
Before he finishes with the topic of being transformed from glory to glory, Paul presents yet one more astonishing claim: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Corinthians 5:17).
This is the invitation the Lord makes to all Christians, to have our lives radically transformed here and now, by opening our eyes to see the glorious journey He is taking us on “from glory to glory.”
To be sanctified is to be “set apart.” Synonyms for sanctified are holy, consecrated, and hallowed. The Bible speaks of things being “sanctified,” such as Mt. Sinai (Exodus 19:23) and gifts to the temple (Matthew 23:17); days, such as the Sabbath (Exodus 20:8); names, such as God’s (Matthew 6:9); and people, such as the Israelites (Leviticus 20:7–8) and Christians (Ephesians 5:26).
For a thing to be sanctified means it is set apart for a special use. Sinai was set apart from all other mountains for the giving of the Law. The temple in Jerusalem was set apart from all other locations for the worship of the one true God: “I have chosen and consecrated this temple so that my Name may be there forever. My eyes and my heart will always be there” (2 Chronicles 7:16).
Things that are sanctified are reserved for God’s purposes and should not be used for mundane tasks. The night Babylon fell, King Belshazzar “gave orders to bring in the gold and silver goblets . . . from the temple in Jerusalem, so that the king and his nobles, his wives and his concubines might drink from them” (Daniel 5:2). It was one of Belshazzar’s final acts, for he was killed that night by the invading Persians. God’s name is “hallowed” (Luke 11:2) and any flippant or disrespectful use of His name is profane.
Jesus spoke of Himself as being sanctified in John 17:19; in other words, He is holy and “set apart” from sin. His followers are to be similarly set apart from sin and for God’s use (see 1 Peter 1:16).
To be sanctified means that God’s Word has had an effect on us. It is “through the word” that God cleanses us and makes us holy (Ephesians 5:26; John 17:17).
In Jesus’ High Priestly Prayer, Jesus prays to His Father, saying, “Sanctify them by the truth; your word is truth” (John 17:17). In this verse, Jesus communicates two important facts: God’s Word is truth—God’s Word equals truth—and it’s by that truth that God sanctifies us, or sets us apart for holy service to Himself.
In the same prayer, Jesus prays for His disciples and all who will believe in Him through the gospel (John 17:20). Believers accept God’s words (John 17:6) and accept Jesus as God’s Word (John 17:8). God is truth, and His truth brings salvation to all who accept it (Titus 2:11). Further, God’s written and living Word will sustain believers as they are in the world (John 17:14).
In the High Priestly Prayer in John 17, Jesus confirms that He brought the message of salvation to the world: “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3). Jesus’ mission of bringing the truth has been accomplished (John 17:4), and He turns the focus of His prayer to God working through the disciples and other believers. He confirms that believers will be rejected by the world for believing “Your word is truth,” but believers are also assured joy, God’s protection from the evil one, and sanctification by God’s Word (John 17:13–19).
The Old and New Testaments both affirm that the words recorded in the Bible are God’s words and that they are true. Since God cannot lie, His Word is truth: “As for God, his way is perfect: The Lord’s word is flawless” (Psalm 18:30). Since God is eternal and unchanging, His Word is always the same: “Heaven and earth will pass away, but my words will never pass away” (Matthew 24:35; cf. Isaiah 40:8). Jesus uses the Word as He rebukes the devil who was tempting Him: “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God’” (Matthew 4:4; cf. Deuteronomy 8:3).
If we want to know truth, we will look in God’s written Word (2 Timothy 3:16–17) and look to Jesus Christ (John 14:6; 2 Corinthians 4:6; Hebrews 1:3). John refers to Jesus Christ in John 1:1–2, saying, “In the beginning was the Word. And the Word was with God and the Word was God. He was in the beginning with God.” The Word is God’s total message, and Jesus embodied that full message, which is why He is called the “Logos,” or “Word,” of God (Colossians 1:19; 2:9). God is truth. His Word is truth. Salvation comes by accepting Jesus and agreeing that “Your word is truth.”
Jesus said, “Your word is truth.” When we look at the Bible, we see truth. The Bible does not merely contain the truth; it is the truth. Every word is truth, in every part of the Bible. “The words of the LORD are flawless, like silver purified in a crucible, like gold refined seven times” (Psalm 12:6). This is the doctrine of the verbal, plenary inspiration of Scripture.
How we respond to God’s written Word and the Word made flesh has an eternal impact on us. Since God’s Word is truth, rejecting the Bible and rejecting Jesus is rejecting God Himself. Believing, cherishing, studying, and obeying God’s Word is the key to salvation, understanding God, and living abundantly (John 10:10). No matter what we may face in this world, we are sustained by the truth prayed over us in Jesus’ prayer: “Sanctify them by the truth; your word is truth” (John 17:17).
The name Faithful and True expresses the total trustworthiness, reliability, and constancy of Jesus Christ. The title reveals His character and makes known His words and works.
In Revelation 19:11, John sees a vision of Jesus as the exalted King of kings leaving heaven to return to earth: “I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and wages war.” This picture of Christ’s second coming at the end of the age shows Jesus no longer as the peaceful, humble servant riding on a lowly donkey (John 12:12–15). Now He is the victorious King, charging forth like a conquering war general, leading His troops into battle (Revelation 19:14).
In this vivid portrayal, John identifies Jesus by four different titles, beginning with Faithful and True. It is the first and only time this name of Jesus appears in Scripture. The second title is unknown to us (Revelation 19:12); the third is the Word of God (verse 13); the fourth is King of kings and Lord of lords (verse 16).
The word for “Faithful” in the original language means “characterized by steadfast affection or allegiance,” and the word translated “True” means “truthful or characterized by expressing the truth.” The nature of Jesus Christ—His whole being—exudes faithfulness and truth. Earlier, in Revelation 3:14, Jesus called Himself the “faithful and true witness” in His letter to the church in Laodicea. Faithful and True is who Jesus Christ is.
In His first coming to earth, Jesus proved Himself to be faithful to the mission and will of God His Father: “I have brought you glory on earth by finishing the work you gave me to do” (John 17:4; see also John 5:30; Hebrews 3:6; Luke 4:43). Never once did the Lord give in to the temptation to sin (Hebrews 4:15–16), from the time Satan tempted Him in the wilderness (Matthew 4:1–11; Mark 1:12–13; Luke 4:1–13) until His death on the cross (Matthew 16:21–23; 26:36–44; Mark 8:31–33; 14:32–42; Luke 22:40–46).
From the day Isaiah foretold His coming, Christ’s faithfulness was known (Isaiah 11:5; 42:3). As a young man (Luke 2:49) and throughout His ministry, Jesus was a faithful and obedient servant to His Father God (John 4:34; 6:38; 8:29; 12:27; 14:31). Jesus is consistently the same “yesterday and today and forever” (Hebrews 13:8). Others will wear out, change, or perish, but Jesus Christ remains the same for all eternity (Hebrews 1:11–12).
Jesus, who said, “I am the way and the truth and the life,” is the very embodiment of truth (John 14:6). He came from His Father “full of grace and truth” (John 1:14). And His promise of eternal life is true: “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life” (John 5:24, ESV; see also John 6:47).
Because of the fidelity inherent in His character, Jesus is faithful toward His followers in every circumstance. “If we are faithless, he remains faithful, for he cannot disown himself,” declares 2 Timothy 2:13 (see also Matthew 28:20; 2 Thessalonians 3:3; Hebrews 10:23).
Faithful and True is a fitting title for Jesus Christ our King, and He calls His followers to emulate His faithfulness and truth (Revelation 14:12; Hebrews 10:23). The entire book of Revelation conveys a message to the church of Jesus Christ to be faithful and true, just as He is Faithful and True.
In Revelation 19:11, when John sees the gates of heaven open, the One who has been Faithful and True from ages past appears at the end of time to wage His final battle. Jesus Christ comes with justice to judge and wage war, and He will triumph over the enemies of God! The outcome is sure because He is Faithful and True. He will do what He has promised to do. He shall defeat the devil once and for all. He will destroy the power of death, wiping away every sorrow, tear, and pain from the hearts of His devoted followers (Isaiah 25:8; 1 Corinthians 15:54; Hebrews 2:14; Revelation 20:14).
One of God’s promises concerning the eternal state is that the nations of the world will have healing. The question comes up, though, as to why exactly healing is needed. Isn’t the New Jerusalem a place of perfection already?
The promise of the healing of the nations is found in Revelation 22, after the creation of the new heaven and new earth (Revelation 21:1). John writes, “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever” (Revelation 22:1–5).
The healing of the nations is linked to the tree of life, as God reestablishes Eden. It is the leaves of this tree that are said to be “for the healing of the nations” (Revelation 22:2). It is possible that the tree of life in the New Jerusalem is literal and that its leaves and various fruits will somehow enrich our existence in the eternal state. All the nations represented there will be “healed” of their divisions and strife in their equal access to the tree of life.
It is also possible that the tree of life in the New Jerusalem is symbolic and that its “healing” signifies the eternal life that all will enjoy there. The different fruits it bears could represent the unlimited variety of our existence in heaven. The clear flowing river that waters the tree could picture the spiritual life of God’s redeemed—the “living water” Jesus promised in John 4:13–14.
The healing the tree of life’s leaves provide is not the healing of the wounds of battle—warfare will have ended. The healing is not needed for combating sickness—there will be no more sickness, death, or pain (Revelation 21:4). No, the “healing” is a reference to the perpetual blessing of the new heaven and earth; never again will the world be plagued by physical disorders or spiritual malaise or corruption. There will be no more warfare, no strife, no conflicting factions. God will heal all that ails His creation, and there will be no more curse (Revelation 22:3).
In the eternal state, everything will be blessed, and the tree of life represents that blessedness. There will be perfect sinlessness, perfect government, perfect service to God, perfect communion, and perfect glory. It is impossible for us to imagine being totally separated from sin and living in a glorified state before God. But the Lord assures us that “these words are trustworthy and true” (Revelation 22:6).
After reminding the Corinthians of the supreme importance of the good news of God’s saving grace, the apostle Paul briefly sketches out the fundamental elements of the gospel message he preached: “For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures” (1 Corinthians 15:3–4).
“Christ died for our sins” is the gospel in a nutshell. The fact that Jesus sacrificed His life on the cross, was buried, and then rose from the dead to satisfy the penalty for our sins is the essential message of the gospel and the central theme of the entire Bible. If not for Jesus Christ’s death in our place, His forgiveness of sin, and His resurrection to life, we could not be saved and restored to a right relationship with God (Romans 4:25; 5:6, 18; 1 Corinthians 15:17).
Paul asserts that every element of the gospel happened just as the Scriptures said. He repeated the phrase according to the Scriptures to punctuate this point: the Old Testament speaks as a witness to the reality and centrality of Christ’s death and resurrection.
When Paul wrote, “Christ died for our sins according to the Scriptures,” he was likely referencing Isaiah’s messianic prophecies of the Suffering Servant (see Isaiah 52:13—53:12). Isaiah foresaw the Messiah “pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed. All of us, like sheep, have strayed away. We have left God’s paths to follow our own. Yet the Lord laid on him the sins of us all” (Isaiah 53:5–6, NLT). The prophet envisaged Jesus “unjustly condemned, he was led away. . . . He had done no wrong . . . But he was buried like a criminal; he was put in a rich man’s grave. . . . His life is made an offering for sin” (verses 8–10, NLT).
Perhaps Paul also recalled Gabriel’s prophetic message to Daniel: “The Anointed One will be killed” (Daniel 9:26, NLT). Or he may have had in mind the striking down of the shepherd in Zechariah 13:5–9. Or the description of an excruciating death in Psalm 22, with its many details fulfilled in Christ’s crucifixion.
Paul not only affirmed Christ’s death but also His resurrection according to the Scriptures. Messiah’s destiny to come back to life from the grave and bring salvation and blessing to God’s children happened just as the prophets foretold and the Scriptures testified (see Isaiah 53:10–12; Psalm 16:10; cf. Acts 2:25–32; 13:33–35). Moses also bore witness that the Messiah would suffer, die, and rise from the grave to become our Savior (see Acts 26:22–23; Luke 24:27; John 3:14–15).
Besides actual prophecies of Christ’s death and resurrection, the Old Testament Scriptures give us types and pictures that point to these events. The images begin in the Garden of Eden, with God covering Adam and Eve’s nakedness with sacrificed animal skins (Genesis 3:21). We see a picture of Christ in the Jewish sacrificial system and feasts, such as the Day of Atonement and Passover (Leviticus 23:9–14; cf. 1 Corinthians 15:23). So many things in the Old Testament illustrate Christ’s offering of His life as our Substitute, Savior, and Redeemer (Hebrews 10:1–23).
The message of Christ’s death, burial, and resurrection is threaded through the story of Moses as a baby floating in a basket on the Nile and then growing up to be God’s chosen deliverer of His people. It is in the life of Joshua—whose name is a variation of Jesus—the one who leads the people of God into their eternal inheritance. Joseph’s experience of going from a high position to enslavement and then to an exalted ruler who saves his people (Genesis 50:20) also foreshadows Christ’s mission. We also see Christ’s resurrection in the story of Jonah, who spent three days and three nights in the belly of a great fish (see Matthew 12:38–41).
These are just a few examples of the types and shadows demonstrating how Jesus Christ died for our sins according to the Scriptures. The gospel message—that God sent His Son to die in our place so that we might have resurrection life in Him—is the overarching theme of both the Old and New Testaments. From Genesis to Revelation, the Word
The word annunciation comes from a Latin word meaning “to bring news.” The Latin Vulgate uses the phrase annuntiatio navitatis Christi (“the announcement of Christ’s birth”) to refer to the announcement made by the angel Gabriel to the virgin Mary about the impending birth of Christ. The Annunciation brought news of the Incarnation.
In Luke 1:26–39, Gabriel arrives at the home of a young Jewish girl named Mary, a virgin betrothed to a man named Joseph, to tell her that she would become pregnant by means of the Holy Spirit. When the baby was born, she was to call Him Jesus, a name that means “The Lord Is Salvation.” The angel also tells Mary that the baby she would bear would rule an everlasting kingdom and be called “the Son of the Highest.”
The Annunciation is dear to Christians because it is a prophecy of the Savior’s birth, a herald of the grace and peace that would come to mankind from God through Jesus Christ. The Annunciation was a main subject of Christian art during the Middle Ages and the Renaissance, with the virgin and the angel commonly used as symbols of purity and grace. The Feast of Annunciation is observed on March 25 by both the Roman Catholic Church and the Eastern Orthodox Church, where the emphasis is placed on Mary as the Theotokos, or “mother of God.” It is unfortunate that Gabriel’s announcement, which lifts up Jesus as “the holy one” and “the Son of God” (Luke 1:35), should be reinterpreted as an occasion for lifting up Mary, the humble recipient of God’s grace (Luke 1:30, 46–48).
The coupling of grace and truth is found in numerous places in the Bible, including Colossians 1:6 and 2 John 1:3 in the New Testament, and 2 Samuel 15:20 and Psalm 86:15 in the Old Testament. Then there is John 1:14, 17, which says, “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. . . . For the law was given through Moses; grace and truth came through Jesus Christ.”
There is a strong possibility that John is referencing the Hebrew terms hesed (“mercy” or “lovingkindness”) and emet (“truth” or “faithfulness”), found together in Exodus 34:6: “Then the Lord passed by in front of him and proclaimed, ‘The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth.’” Note that the attributes of God in the Old Testament are applied to Christ in the New. At the beginning of his gospel, John is making a subtle statement regarding the divinity of Jesus. The rest of John’s gospel will expound on that truth.
It is important for grace and truth to work in tandem. An emphasis on grace alone can dissipate into a shallow and sentimental foundation where justice or truth is discarded. However, a focus only on truth can devolve into a cold, hardened dogma. Jesus’ character demonstrates the perfect balance of both grace and truth. He is “full” of both.
Grace and truth meld together in the gospel message to form a key distinction of Christianity over other religions. In all other religions, grace and truth are never balanced. Instead, the deity being worshiped either dispenses justice at the expense of grace or dispenses grace at the expense of justice and truth. Christianity is unique in that God delivers grace through His justice and truth.
The truth is, everyone has fallen short of the glory of God (Romans 3:23) and deserves God’s justice. However, God’s justice is satisfied, and His truth upheld, through the sacrifice of Jesus on the cross. That act delivers God’s grace to those who will accept it by faith.
In this way, Christianity stands alone as an ontological faith—one that is fully dependent on a person—Jesus Christ—who perfectly balances and embodies both grace and truth in His very being
For from [Christ’s] fullness we have all received, grace upon grace” (John 1:16, ESV). The NASB translates the verse the same way. The NIV translates the verse “Out of his fullness we have all received grace in place of grace already given.”
Christ (the Word) has been the focus of John chapter 1. In verse 14 we read, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” The fact that Jesus was “full of grace and truth” is the key concept addressed in verses 16–17. Verse 15 is a parenthetical aside. To get a better understanding of the force of John’s argument, we can read verses 14 and 16–17 together, without verse 15:
“And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. . . . For from his fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ.”
Jesus is full of grace, and John says that, from that fullness, we (John, his original readers, and the rest of us who have trusted in Christ) have received grace and more grace. One hallmark of any interaction with Jesus is grace. Christians receive grace and then more grace—grace served on top of grace—grace and then, in place of that, more grace. The point is that Christ is full of grace, and those who know Him get showered with grace.
The Amplified Bible translates John 1:16 this way: “Out of His fullness [the superabundance of His grace and truth] we have all received grace upon grace [spiritual blessing upon spiritual blessing, favor upon favor, and gift heaped upon gift].” What’s abundantly clear is that, when we come to Christ, He dishes out grace in heaping, huge servings.
In John 1:17 Christ is contrasted with Moses and the law. Of course, the law and God’s dealings with Israel did involve grace and truth, but the emphasis was more on obedience and punishment. In the New Testament, law is often contrasted with grace. The law emphasized God’s divine standards and the inability of fallen mankind to meet them, while grace rescues fallen humanity from deserved punishment. The law pinpoints the problem, and grace fixes the problem.
Romans 5:20–21 says the same thing in a slightly different way: “The law was brought in so that the trespass might increase. But where sin increased, grace increased all the more, so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.”
In the sixth month of Elizabeth’s pregnancy, God sent the angel Gabriel to Nazareth, a village in Galilee, to a virgin named Mary” (Luke 1:26–27, NLT). These words are familiar to most of us as part of what we call the Christmas story. Gabriel brought to Mary the news that she had “found favor with God” and would give birth to a son to reign forever on David’s throne (Luke 1:30–33). In passages that weave together like a tapestry, we discover that God had reasons for choosing the times, places, and people involved in His redemption plan (Ephesians 1:9–11). This article will explore some of the reasons that God chose Mary to be the mother of the Messiah.
1. Mary was of the right lineage. Luke traces Mary’s lineage through David, Boaz, Judah, Jacob, Isaac, and Abraham. Her son would be qualified to bear the title Son of David and be the righteous “Branch” that was to come from David’s family (Isaiah 11:1).
2. Mary was engaged to a man whose heritage would require him to visit Bethlehem at just the right time. Micah 5:2 foretold the birthplace of the Messiah, pinpointing Bethlehem in Judah. Many virgins may have known God’s favor and may have descended from King David’s line, but not many would also be in the small town of Bethlehem when it was time for the Messiah to be born.
3. Mary was a virgin. It was critical that the mother of the Messiah be a virgin in order to fulfill the prophecy of Isaiah 7:14: “The virgin will conceive and give birth to a son, and will call him Immanuel.” Matthew reminded his readers of that prophecy, which was crucial in verifying Jesus’ identity (Matthew 1:23). She could not be married, or the world would assume Jesus had an earthly father. She could not have a bad reputation, or no one would have believed her story about a virgin birth, not even her own family. The virgin birth, in bypassing a human father, circumvented the transmission of the sin nature and allowed the Messiah to be a sinless man.
4. Mary was from Nazareth. Prophecies given hundreds of years before Jesus’ birth declared that the Messiah would be of little reputation (Isaiah 53; Zechariah 9:9; cf. Matthew 2:23). To be called a Nazarene or a Galilean was something of an insult in those days (see John 1:46). Had Mary been wealthy, socially prestigious, or from an affluent city, Jesus could not have easily connected with lowly people, the ones He’d come to save (Luke 19:10; Mark 2:17). But because He was from Nazareth, Mary’s hometown, the humility and commonness prophesied about Him was fulfilled.
God may have had more reasons for choosing Mary of Nazareth, but we will have to wait until we get to heaven to find out what they are. Mary was just a person God used for His purposes. Because of certain misunderstandings about Mary, it is important to note that she was not chosen because she was more holy than other people. The angel’s address to her as “highly favored” and “blessed” (Luke 1:28, NKJV) is a reference to the uniqueness of her pending task, not to any level of virtuousness she had attained. Mary was surely a godly woman, but that is not the point. Gabriel’s emphasis was on her privilege, not her piety. She had “found favor with God” (verse 30), but that says more about God’s goodness than Mary’s. She was the recipient of God’s grace, His undeserved favor.
Mary gives us an example of total devotion to the Lord in her answer to the angel Gabriel: “I am the Lord’s servant. May it be unto me as you have said” (Luke 1:38). May we have the wisdom and grace to answer God’s call, whatever it is, the way Mary did.
The Greek New Testament word for “righteousness” primarily describes conduct in relation to others, especially with regards to the rights of others in business, in legal matters, and beginning with relationship to God. It is contrasted with wickedness, the conduct of the one who, out of gross self-centeredness, neither reveres God nor respects man. The Bible describes the righteous person as just or right, holding to God and trusting in Him (Psalm 33:18–22).
The bad news is that true and perfect righteousness is not possible for man to attain on his own; the standard is simply too high. The good news is that true righteousness is possible for mankind, but only through the cleansing of sin by Jesus Christ and the indwelling of the Holy Spirit. We have no ability to achieve righteousness in and of ourselves. But Christians possess the righteousness of Christ, because “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21). This is an amazing truth. On the cross, Jesus exchanged our sin for His perfect righteousness so that we can one day stand before God and He will see not our sin, but the holy righteousness of the Lord Jesus.
This means that we are made righteous in the sight of God; that is, that we are accepted as righteous and treated as righteous by God on account of what the Lord Jesus has done. He was made sin; we are made righteousness. On the cross, Jesus was treated as if He were a sinner, though He was perfectly holy and pure, and we are treated as if we were righteous, though we are defiled and depraved. On account of what the Lord Jesus has endured on our behalf, we are treated as if we had entirely fulfilled the Law of God and had never become exposed to its penalty.
We have received this precious gift of righteousness from
the God of all mercy and grace.
To Him be the glory!
The Greek word translated “unsearchable” describes something that cannot be fully comprehended or explored. In other words, there is no limit to the riches of Christ; they are past finding out. Try as we might, we can never plumb the depths of Christ’s worth. Paul delineates some of these riches in Ephesians 1:7–14: redemption through His blood, the forgiveness of sins, the knowledge of the mystery of His will, the message of truth, the sealing of the Holy Spirit, and the guarantee of our inheritance. These are spiritual riches with eternal benefits, and we cannot fully comprehend them.
Jesus taught two short parables that emphasize the value of eternal life and the kingdom of God: “The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it” (Matthew 13:44–46). Like a hidden treasure or a pearl of great price, admission to the kingdom is of incalculable worth—and it is Jesus Christ who grants the admission. The unsearchable riches of Christ are on display in every believer’s heart.
The unsearchable riches of Christ cannot be fully traced out. “In Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9), so the riches of Christ include all that God is. The unsearchable riches of Christ are the Glory of God, the Truth of God, the Wisdom of God, the Life of God, and the Love of God. In Christ, God “has blessed us in the heavenly realms with every spiritual blessing” (Ephesians 1:3). In Christ are hidden “all the treasures of wisdom and knowledge” (Colossians 2:3). In Christ, God “has given us everything we need for a godly life” (2 Peter 1:3).
In Ephesians 3:8 Paul refers to himself as “less than the least of all the Lord’s people.” This humble statement is then contrasted with “the boundless riches of Christ.” Paul describes himself as the lowest of believers while lifting Jesus up as the greatest of all. Every believer, in like humility, acknowledges the all-surpassing goodness and grace of God: “The LORD bestows favor and honor; no good thing does he withhold from those whose walk is blameless” (Psalm 84:11).
Christ’s riches that He makes available to us are not material but spiritual.
Jesus had just finished explaining to the disciples the meaning of the Parable of the Wheat and the Tares, and these two short parables are a continuance of His discussion of the “kingdom of heaven.” He expressed truths about the kingdom in three pairs of parables in Matthew 13: the seed and the sower (vv. 3-23) and the weeds in the field (vv. 24-30); the mustard seed (vv. 31-32) and the leaven (v. 33); and the hidden treasure (v. 44) and the pearl of great price (vv. 45-46).
The similarities of these two short parables make it clear they teach the same lesson—the kingdom of heaven is of inestimable value. Both parables involve a man who sold all he had to possess the kingdom. The treasure and the pearl represent Jesus Christ and the salvation He offers. And while we cannot pay for salvation by selling all our worldly goods, once we have found the prize, we are willing to give up everything to possess it. But what is attained in exchange is so much more valuable that it is comparable to trading an ounce of trash for a ton of diamonds (Philippians 3:7-9).
In both parables, the treasures are hidden, indicating that spiritual truth is missed by many and cannot be found by intelligence or power or worldly wisdom. Matthew 13:11-17 and 1 Corinthians 2:7-8, 14 make it clear that the mysteries of the kingdom are hidden from some who are unable to hear, see, and comprehend these truths. The disobedient reap the natural consequences of their unbelief—spiritual blindness. Those whose eyes are opened by the Spirit do discern spiritual truth, and they, like the men in the parable, understand its great value.
Notice that the merchant stopped seeking pearls when he found the pearl of great price. Eternal life, the incorruptible inheritance, and the love of God through Christ constitute the pearl which, once found, makes further searching unnecessary. Christ fulfills our greatest needs, satisfies our longings, makes us whole and clean before God, calms and quiets our hearts, and gives us hope for the future. The “great price,” of course, is that which was paid by Christ for our redemption. He emptied Himself of His glory, came to earth in the form of a lowly man and shed His precious blood on the cross to pay the penalty for our sins.
The Bible mentions rewards that await the believer who serves the Lord faithfully in this world (Matthew 10:41). A “great” reward is promised to those who are persecuted for Jesus’ sake. Various crowns are mentioned (in 2 Timothy 4:8, e.g.). Jesus says that He will bring rewards with Him when He returns (Revelation 22:
The Lord will be faithful to reward us for the service we give Him (Hebrews 6:10). Our ministries may differ, but the Lord we serve is the same. “The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor” (1 Corinthians 3:8).
The rich young man loved his money more than God, a fact that Jesus incisively pointed out (Matthew 19:16–30). The issue wasn’t that the young man was rich but that he “treasured” his riches and did not “treasure” what he could have in Christ. Jesus told the man to sell his possessions and give to the poor, “and you will have treasure in heaven. Then come, follow me” (verse 21). The young man left Jesus sad, because he was very rich. He chose this world’s treasure and so did not lay up treasure in heaven. He was unwilling to make Jesus his treasure. The young man was religious, but Jesus exposed his heart of greed.
We are warned not to lose our full reward by following after false teachers (2 John 1:8).
This is why it is so important to be in God’s Word daily (2 Timothy 2:15).
That way we
can recognize false teaching
when we hear it.
The treasures that await the child of God will far outweigh any trouble, inconvenience, or persecution we may face (Romans 8:18). We can serve the Lord wholeheartedly, knowing that God is the One keeping score, and His reward will be abundantly gracious. “Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58).
Suffering is an unavoidable part of our lives in this fallen world. But earth is not our permanent home (1 Peter 2:11; Hebrews 11:13). As we wait for eternity, we can cling to this life-transforming hope communicated by the apostle Paul: “For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18, NKJV).
Redemptive suffering is Paul’s theme in Romans 8:18–27. Because of humanity’s fall, everything in creation has been subjected to God’s curse (Romans 8:20; see also Genesis 3:14–19). Along with every other created thing, believers long with eager anticipation for their ultimate adoption and emancipation from the curse (Romans 8:19). We can endure through the suffering of this present time because even our best experiences here on earth don’t hold a candle to the matchless glory of our future destiny and lasting reality in God’s eternal kingdom. When the curse of sin is lifted in the new heavens and new earth, we will live as “God’s children in glorious freedom from death and decay” (Romans 8:21, NLT).
Today’s trials pale in significance when reframed against the setting of heaven’s Eden-like glory. The apostle Peter affirms, “I, too, am an elder and a witness to the sufferings of Christ. And I, too, will share in his glory when he is revealed to the whole world” (1 Peter 5:1, NLT). After we have “suffered a little while,” Peter promises that Christ Himself will restore us and make us “strong, firm and steadfast” in His eternal glory (1 Peter 5:10, NLT).
For now, we place our hope and trust in God because we “through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time” (1 Peter 1:5). Paul testifies that God gives us the strength to endure all things (Philippians 4:13). And Peter encourages us through every difficulty to “greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials” (1 Peter 1:5–6). Again, the apostle urges, “Instead, be very glad—for these trials make you partners with Christ in his suffering, so that you will have the wonderful joy of seeing his glory when it is revealed to all the world” (1 Peter 4:13, NLT).
Paul describes the suffering of this present time as “our light and momentary troubles” (2 Corinthians 4:17). He equates the experience to “groaning as in the pains of childbirth” (Romans 8:22, NLT). A mother can undergo excruciating labor accompanied by the joyous anticipation of embracing her newborn baby. We “groan, even though we have the Holy Spirit within us as a foretaste of future glory, for we long for our bodies to be released from sin and suffering. We, too, wait with eager hope for the day when God will give us our full rights as his adopted children, including the new bodies he has promised us. We were given this hope when we were saved. (If we already have something, we don’t need to hope for it. But if we look forward to something we don’t yet have, we must wait patiently and confidently)” (Romans 8:23–25, NLT).
Paul describes the sufferings of this present time and then crystalizes their purpose: “For our present troubles are small and won’t last very long. Yet they produce for us a glory that vastly outweighs them and will last forever!” (2 Corinthians 4:17, NLT).
The early apostles knew more than most of us ever will about the suffering of this present time. Both Peter and Paul died as martyrs for their faith in Jesus Christ. According to tradition, Paul was beheaded and Peter was crucified upside down because he felt unworthy to die in the same manner as Jesus. Yet, even if we suffer as violently as these two brave apostles, we can hold on to the hope of a glorious future where death is conquered and sorrow, grief, and pain will all be wiped away (Revelation 21:4). When we apprehend this indisputable promise from God, we realize that the sufferings of this present time weigh no more than a feather compared to the hefty, eternal weight of glory.
In 2 Corinthians 4:17, the apostle Paul presents a beautiful and emphatic contrast between present afflictions and future glory: “For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison” (ESV). Before analyzing the meaning of “eternal weight of glory,” it is essential to understand the broader context of the epistle.
In 2 Corinthians, Paul addresses the challenges faced by the Corinthians and defends his apostolic ministry against accusations and opposition. In 2 Corinthians 4, Paul emphasizes the grace and mercy of God, which sustained Paul and his fellow-laborers during times of toil, weariness, scorn, danger, and constant exposure to death (see 2 Corinthians 4:7–10; cf. 2 Corinthians 11:23–27). Their suffering was not in vain: “So death is at work in us, but life in you” (2 Corinthians 4:12).
Despite these hardships, which continued for the duration of his life, Paul characterizes his trials and tribulations as “light” and “momentary.” The word light denotes something that is easy to bear or of little weight (cf. Matthew 11:30 and 2 Corinthians 1:17). Paul’s use of this term conveys the relative insignificance of present afflictions when juxtaposed with the eternal weight of glory.
Furthermore, the term momentary emphasizes the brevity and fleeting nature of present afflictions (cf. James 4:14). Paul contrasts the temporary nature of suffering with the eternal nature of the glory that awaits believers (see Romans 8:29–30). Even if we were to suffer for the rest of our lives, our afflictions are still momentary because this life will come to an end (2 Corinthians 4:16). And when it does, we will be glorified with Christ (Romans 8:17).
Next, Paul juxtaposes the light and momentary affliction with an “eternal weight of glory beyond all comparison.” The word weight signifies the substantiality, significance, and overwhelming nature of the future glory that believers will experience (cf. 1 Corinthians 2:9, 13:12; 1 John 3:2).
Hence, it conveys a
sense of
immeasurable value and magnitude
This “eternal weight of glory” stands in stark contrast to the fleeting and transitory nature of present afflictions. The word eternal signifies the everlasting and unending nature of the glory that believers will inherit. It also highlights the incomparable duration and permanence of our future glory.
In Romans 8:18, Paul expresses a similar idea, declaring that the “sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (ESV). This passage reinforces the idea that present afflictions, though seemingly significant, pale in comparison to the future glory that believers will partake in.
In 1 Peter 1:6–7, the apostle notes that suffering has a redemptive purpose: “In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ” (ESV). This passage aligns with the theme of present afflictions preparing believers for an eternal weight of glory, as mentioned in 2 Corinthians 4:17.
Second Corinthians 4:17 reminds us that present afflictions, though at times severe, are light and momentary when contrasted with the immeasurable weight of glory that awaits believers. This provides immense comfort to those enduring trials, assuring them their suffering is purposeful and temporary,
while their future glory is eternal and incomparable.
May this passage inspire and
strengthen our faith
as we endure various trials,
always mindful
of the surpassing glory that
awaits us in Jesus Christ.
Revelation 12:10 calls Satan the “accuser of our brothers and sisters, who accuses them before our God day and night.” The context of the verse describes a cosmic battlebetween a great red dragon (identified as Satan in Revelation 12:7) and the angelic hosts of heaven. The dragon is hurled to the earth (Revelation 12:9), the authority of the Messiah is locked in place (verse 10), and the believers are victorious:
“And they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death” (Revelation 12:11, NKJV).
During the tribulation of the end times, Satan’s wrath against God’s’ people, especially Israel (the “woman” of Revelation 12) will intensify. But the believers are promised to overcome. Dr. Charles Ryrie comments on Revelation 12:11: “The believer’s defense against Satan is (1) to bank on the merits of the death of Christ, (2) to be active in witnessing, and (3) to be willing to make any sacrifice, including death” (The Ryrie Study Bible, Moody Press, 1978, p. 1,801).
Down through the centuries, the “great dragon” Satan has despised the mercy, love, grace, and forgiveness that God pours out on believers in Jesus Christ. With relentless, evil determination, the devil hounds us, fixated on destroying our walk with God and chasing us back into a spiritual prison. But, day by day, night by night, believers always overcome him “by the blood of the Lamb” (Revelation 12:11).
Satan’s tireless goal in the life of every Christian is to prevent, disrupt, and cut off his or her relationship with God. He “prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8). But the devil’s only real power over believers is to throw our sins and transgressions in our faces. He is the accuser. Thankfully, the sacrifice of Christ has effectively dealt with the problem. It is the blood of Jesus Christ—the blood of the Lamb—that redeems people, setting them free from slavery to sin and Satan’s control.
Scripture gives us vivid pictures of Christ’s redemptive work on the cross. Peter explains that “God paid a ransom, not paid with mere gold or silver, which lose their value. It was the precious blood of Christ, the sinless, spotless Lamb of God” (1 Peter 1:18–19, NLT). The tribulation saints will have “washed their robes and made them white in the blood of the Lamb” (Revelation 7:14). When Jesus Christ died, His precious blood “purchased for God persons from every tribe and language and people and nation” (Revelation 5:9). Jesus’ blood was poured out “for the forgiveness of sins” (Matthew 26:28), and it “purifies us from all sin” (1 John 1:7).
Satan tries to condemn us, but we overcome by the blood of the Lamb. “There is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death” (Romans 8:1–2). Jesus freed us from the spiritual chains of sin (John 8:35–36; Romans 6:17–22).
The next time Satan tries to hurl past failures in your face, remember that “God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned” (John 3:17–18).
All believers—past, present and future—overcome the accuser by the blood of the Lamb. Jesus Christ’s death is the definitive basis for our victory over the enemy of our souls. The apostle Paul asks, “Who dares accuse us whom God has chosen for his own? No one—for God himself has given us right standing with himself. Who then will condemn us? No one—for Christ Jesus died for us and was raised to life for us, and he is sitting in the place of honor at God’s right hand, pleading for us” (Romans 8:33–34, NLT). Despite everything in the devil’s arsenal that he can throw at us, “in all these things we are more than conquerors through him who loved us” (Romans 8:37).
Paul tells the Colossians, “For you were buried with Christ when you were baptized. And with him you were raised to new life because you trusted the mighty power of God, who raised Christ from the dead. You were dead because of your sins and because your sinful nature was not yet cut away. Then God made you alive with Christ, for he forgave all our sins. He canceled the record of the charges against us and took it away by nailing it to the cross. In this way, he disarmed the spiritual rulers and authorities. He shamed them publicly by his victory over them on the cross. So don’t let anyone condemn you” (Colossians 2:12–16, NLT).
We must not allow the devil to deceive us with lies and accusations. Every charge he can bring against us is canceled, nailed to the cross, and overcome by the blood of the Lamb. It may seem strange that, in Revelation 12, a raging dragon is overcome by a slain lamb. Lambs are not usually seen as dragon-slayers. But such is the power and efficacy of the death of Christ.
Because of Christ’s shed blood on the cross,
sin has lost its grip on us.
Whenever Satan accuses us,
we can sing,
“My chains are gone; I’ve been
set free.”
Second Peter 3:18 tells us
to “grow in the grace and knowledge
of the Lord Jesus Christ.”
To Grow
in Grace is to
Mature as a Christian
We are saved by grace through faith (Ephesians 2:8–9), and we mature and are sanctified by grace alone. We know that grace is a blessing that we don’t deserve. It is God’s grace that justifies us, sanctifies us, and eventually glorifies us in heaven. The sanctification process, becoming more like Christ, is synonymous with growing in grace.
We grow in grace by reading God’s Word and letting it “dwell in us richly” (Colossians 3:16) and by praying. Those actions by themselves don’t mature us, but God uses these spiritual disciplines to help us grow. Therefore, maturing in our Christian life is not about what we do, but about what God does in us, by His grace. Understanding and applying God’s grace in our lives is important. We are not to impair it by being proud, because God says that He resists the proud but gives grace to the humble (James 4:6). Grace is that attribute of God that enables us to break free of our sinful nature and follow Him. It gives us strength and protects us. Without God’s grace, His favor, we would be hopelessly lost in this world. The more grace we have and ask God for, the more mature as Christians we will be.
To grow in grace does not mean gaining more grace from God. God’s grace never increases; it is infinite, it cannot be more, and according to the nature of God, it could never be less. He gave His only Son so that whoever believes in Him should be saved (John 3:16). How much more grace could there possibly be than that? But to grow in grace is to grow in our understanding of what Jesus did and to grow in our appreciation of the grace we have been given.
The more we learn about Jesus, the more we will appreciate all He has done, and the more we appreciate His love and sacrifice for us, the more we will perceive the never-ending grace of God.
Peter also confirms that we need to grow in our knowledge of Jesus and to have that intimate
relationship with Him:
“Since, then, you have been raised with Christ, set
your hearts on things above,
where Christ is seated at the
right hand of God.
Set your minds on things above,
not on earthly things.
For you died, and your life is now
hidden
with Christ in God.
When Christ, who is your life,
appears,
then you also will appear with him
in glory.”
The Purpose
of being set apart
is redemptive work, the unique gifts surely edify the body;
But the purpose of Israel is HIS redemption…. his story,
His Glory
The Mission of John the Baptist
…26“I baptize with water,” John replied, “but among you stands One you do not know. 27He is the One who comes afterme, the straps of whose sandals I amnot worthy to untie.”
All this happened at Bethany
beyond the Jordan,
where John was baptizing.…
Matthew 3:11
I baptize you with water for repentance, but after me will come One more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire.
Mark 1:7
And he proclaimed: “After me will come One more powerful than I, the straps of whose sandals I am not worthy to stoop down and untie.
Luke 3:16
John answered all of them: “I baptize you with water, but One more powerful than I will come, the straps of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire.
Acts 13:25
As John was completing his course, he said, ‘Who do you suppose I am? I am not that One. But there is One coming after me whose sandals I am not worthy to untie.’
John 3:30
He must increase; I must decrease.
Matthew 11:11
Truly I tell you, among those born of women there has risen no one greater than John the Baptist. Yet even the least in the kingdom of heaven is greater than he.
Mark 1:8
I baptize you with water, but He will baptize you with the Holy Spirit.”
Luke 7:28
I tell you, among those born of women there is no one greater than John, yet even the least in the kingdom of God is greater than he.”
Acts 19:4
Paul explained: “John’s baptism was a baptism of repentance. He told the people to believe in the One coming after him, that is, in Jesus.”
John 1:15
John testified concerning Him. He cried out, saying, “This is He of whom I said, ‘He who comes after me has surpassed me because He was before me.’”
Isaiah 40:3
A voice of one calling: “Prepare the way for the LORD in the wilderness; make a straight highway for our God in the desert.
Malachi 3:1
“Behold, I will send My messenger, who will prepare the way before Me. Then the Lord whom you seek will suddenly come to His temple—the Messenger of the covenant, in whom you delight—see, He is coming,” says the LORD of Hosts.
Isaiah 42:1
“Here is My Servant, whom I uphold, My Chosen One, in whom My soul delights. I will put My Spirit on Him, and He will bring justice to the nations.
Isaiah 53:11
After the anguish of His soul, He will see the light of life and be satisfied. By His knowledge My righteous Servant will justify many, and He will bear their iniquities.
Psalm 89:20
I have found My servant David; with My sacred oil I have anointed him.
John 1:15,30
John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me…
Acts 19:4
Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
Matthew 3:11
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
Mark 1:7
And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.
Luke 3:16
John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:
