There is one body and one Spirit, just as you
were called
to one hope when you were called;
One Lord, one faith, one baptism;
one God and Father of all,
who is over
all and through all and in all
Now to each one of us grace has been given according
to the
measure of the gift of Christ.
This is why it says:
“When He ascended on high,
He led captives away,
and gave gifts to men.”
What does “He ascended” mean, except that He also descended to the lower parts of the earth?
He who descended is the very One who ascended above all the heavens, in order to fill all things.
And it was He who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to equip the saints for works of ministry and to build up the body of Christ, until we all reach unity in the faith and in the knowledge of the Son of God, as we mature to the full measure of the stature of Christ.
Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming. Instead, speaking the truth in love, we will in all things grow up into Christ Himself, who is the head. From Him the whole body, fitted and held together by every supporting ligament, grows and builds itself up in love through the work of each individual part.
A debased mind substitutes what is good for what is evil. It exchanges “the truth about God for a lie” (Romans 1:25). It places more importance on the creation than the Creator (Isaiah 44:16–18). It seeks guidance from the universe rather than pursuing the God of the universe. Paul warned Timothy, “These people always cause trouble. Their minds are corrupt, and they have turned their backs on the truth. To them, a show of godliness is just a way to become wealthy” (1 Timothy 6:5, NLT). According to Paul, “depraved minds and a counterfeit faith” describe the condition of false teachers (2 Timothy 3:8).
Paul urges Christians to “no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts” (Ephesians 4:17–18). As believers, we must guard our minds and “let the Spirit renew [our] thoughts and attitudes. Put on [our] new nature, created to be like God—truly righteous and holy” (Ephesians 4:23–24, NLT). We must let God transform all traces of our previously debased minds “by changing the way [we] think. Then [we] will learn to know God’s will . . ., which is good and pleasing and perfect” (Romans 12:2, NLT).
The concept of Jesus overturning
tables
challenges the prevailing view
of the “nice Jesus,”
the benign teacher the modern world prefers.
While Jesus is “nice,” He also displays righteous anger when appropriate.
A case study is John 2:15,
best understood when read alongside the verses surrounding it:
When it was almost time for the Jewish Passover, Jesus went up to Jerusalem.
In the temple courts he found people selling cattle, sheep and doves, and
others sitting at tables exchanging money.
So he made a whip out of cords, and drove all from
the temple courts, both sheep and cattle;
he scattered the coins of the money changers and overturned their tables.
To those who sold doves he said, “Get these out of here!
Stop turning my Father’s house into a market!”
(John 2:13–16)
The event of Jesus overturning tables in John 2:15 also appears in all the Synoptic Gospels. In fact,
Jesus cleansed the temple
on
two separate occasions:
once at the beginning of
His ministry,
and again at the end
(Matthew 21:12–13; Mark 11:15–17; Luke 19:45–46)
In contemporary Christian circles, the phrase Jesus overturns tables or Jesus flips tables is used to communicate
the iconoclastic nature of Jesus’ ministry.
The saying also serves to counterbalance the distorted modern portrayal of the Son of God as an insipid,
weak man who was all about “peace” and “love” and never about correction or judgment.
We see that Jesus “overturns tables” in many ways in Scripture.
He countered the incomplete teaching of the scribes
(Matthew 5:21–28),
He confronted the hypocrisy of the Pharisees (Matthew 23),
He reached out to “tax collectors and sinners” (Luke 15:1–2),
He violated custom (Matthew 15:2; John 4:7–9), and He publicly spoke against the king
(Luke 13:32).
We should recognize that Jesus’ actions in John 2:15 were justified. His anger was properly motivated, rightly focused, and self-controlled. Nothing Jesus did in cleansing the temple should serve as an endorsement for unchecked anger on our part
(Ephesians 4:26–27; James 1:19–20)
So, why did Jesus overturn tables? Conducting commerce within the temple was problematic by itself as that undermined the sacred purpose of that place (John 2:16). Yet there were deeper issues at play. In the Synoptic accounts of the second cleansing, Jesus denounces the money changers and merchants for transforming the temple into a “den of robbers” (Matthew 21:13; Mark 11:17; Luke 19:45; cf. Jeremiah 7:11). It seems it wasn’t just business taking place, but exploitation.
The devout were being cheated;
especially vulnerable were foreigners and
the poor,
in direct violation of God’s commands
(Exodus 22:21; Leviticus 19:33–34; Deuteronomy 10:18–19; Isaiah 1:17).
As Jesus overturned the tables in the temple, He referenced Isaiah 56:7, which calls the temple God’s “house of prayer.” Jesus’ anger was ignited by the misuse of the temple and the injustice taking place within it.
What implications does the event in John 2:15 hold for us today? First, our perception of Jesus must be grounded in Scripture, not sentiment. The same Jesus who played with children and conversed gently with the Samaritan woman could construct a whip and overturn tables. He embodies the traits of both a lion and a lamb. In fact, Jesus would be an inadequate Savior and incompetent Lord if He failed to express anger against sin and oppression. What kind of person shrugs at abuse?
Second, given that Jesus sets the standard for goodness, there are appropriate times to not be “nice.” There are times we cannot simply “go along to get along.” We should emulate Jesus’ example and confront abuse and injustice, especially within the church. When God’s reputation is at stake, and when people are being exploited, we should act.
Finally, we should remember that Christians today are God’s temple
(1 Corinthians 6:19).
Just as Jesus was zealous for His temple in Jerusalem, so is He for us
(John 2:17; cf. Psalm 69:9)
We must take care not to defile
His temple
with sin; rather,
we should make every effort to ensure
that our bodies
are “houses of prayer” to honor God
For now we see
in a mirror dimly, but then face to face.
Now I know in part;
then I shall know fully, even as I have
been fully known
“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.”
Ephesians 4:11,
"It was he who gave some to be
(1) apostles, some to be (2) prophets,
some to be
(3) evangelists, and some to be (4) pastors and (5) teachers.
The word apostle means “one who is sent out.” In the New Testament, there are two primary usages of the word apostle.
The first is in specifically referring to the twelve apostles of Jesus Christ. The second is in generically referring to other individuals
who are sent out to be messengers/ambassadors of Jesus Christ.
The twelve apostles held a unique position. In referring to the New Jerusalem, Revelation 21:14 states, “The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.” The twelve apostles are also referred to in Matthew 10:2; Mark 3:14; 4:10; 6:7; 9:35; 14:10, 17, 20; Luke 6:13; 9:1; 22:14; John 6:71; Acts 6:2; and 1 Corinthians 15:5. It was these twelve apostles who were the first messengers of the gospel after the death and resurrection of Jesus Christ. It was these twelve apostles who were the
foundation of the church—with Jesus being the cornerstone (Ephesians 2:20).
We are commanded in Scripture to "grow in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:18). This growth is spiritual growth, growing in faith.
At the moment we receive Christ as our Savior, we are born again spiritually into God’s family. But just as a newborn baby requires nourishing milk for growth and good development, so also a baby Christian requires spiritual food for growth. "Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good"
(1 Peter 2:2-3). Milk is used in the New Testament as a symbol of what is basic to the Christian life.
But as a baby grows, its diet changes to also include solid foods. With this in mind, read how the writer of Hebrews admonished the Christians: “In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God’s word all over again. You need milk, not solid food! Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness. But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil" (Hebrews 5:12-14). Paul saw the same problem with the Corinthian believers; they had not grown in their faith, and he could only give them "milk" because they were not ready for solid food (1 Corinthians 3:1-3).
The analogy between a human baby and a spiritual baby breaks down when we realize how each baby matures. A human baby is fed by his parents and growth is natural. But a baby Christian will only grow as much as he purposefully reads and obeys and applies the Word to his life. Growth is up to him. There are Christians who have been saved many years, but spiritually they are still babies. They cannot understand the deeper truths of the Word of God.
What should a Christian’s diet consist of? The Word of God! The truths taught in the Bible are rich food for Christians. Peter wrote that God has given us everything we need for life through our (growing) knowledge of Him. Read carefully 2 Peter 1:3-11 where Peter lists character qualities that need to be added to our beginning point of faith in order for maturity to take place and to have a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ.
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 because the more we know of Him, the more of Him will be seen in our lives. Paul said in Colossians 3:1–4: “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 Scriptures contain all the knowledge we will ever need to learn of God, His Son, and His Spirit, at least in this life. God`s desire for those He has saved is their sanctification and transformation. He wants us to become more holy like Himself. He wants to transform us into the image of His Son. The way to do this is by meditating on the Scriptures and applying their principles to our lives as we yield to the conviction and power of the Holy Spirit who dwells within us. Then we will prove 2 Corinthians 3:18: “We, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord.”
Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished” (Matthew 5:17–18). This important statement of our Lord gives us insight into His mission and the character of God’s Word.
Jesus’ declaration that He came to fulfill the Law and the Prophets, not to abolish them, obviously contains two statements in one. There is something Jesus did and something He did not do. At the same time, Jesus emphasized the eternal nature of the Word of God.
Jesus goes out of His way to promote the authority of the Law of God. He did not come to abolish the Law, regardless of what the Pharisees accused Him of. In fact, Jesus continues His statement with a commendation for those who teach the Law accurately and hold it in reverence: “Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven” (Matthew 5:19).
Note the qualities that Jesus attributes to the Word of God, referenced as “the Law and the Prophets”: 1) The Word is everlasting; it will outlast the natural world. 2) The Word was written with intent; it was meant to be fulfilled. 3) The Word possesses plenary authority; even the smallest letter of it is established. 4) The Word is faithful and trustworthy; “everything” it says will be accomplished. No one hearing Jesus’ words in the Sermon on the Mount could doubt His commitment to the Scriptures.
Consider what Jesus did not do in His ministry. In Matthew 5:17, Jesus says that He did not come to abolish the Law and the Prophets. In other words, Jesus’ purpose was not to abrogate the Word, dissolve it, or render it invalid. The Prophets will be fulfilled; the Law will continue to accomplish the purpose for which it was given (see Isaiah 55:10–11).
Next, consider what Jesus did do. Jesus says that He came to fulfill the Law and the Prophets. In other words, Jesus’ purpose was to establish the Word, to embody it, and to fully accomplish all that was written. “Christ is the culmination of the law” (Romans 10:4). The predictions of the Prophets concerning the Messiah would be realized in Jesus; the holy standard of the Law would be perfectly upheld by Christ, the strict requirements personally obeyed, and the ceremonial observances finally and fully satisfied.
Jesus Christ fulfilled the Prophets in that, in His first coming alone, He fulfilled hundreds of prophecies concerning Himself (e.g., Matthew 1:22; 13:35; John 19:36; Luke 24:44). Jesus Christ fulfilled the Law in at least two ways: as a teacher and as a doer. He taught people to obey the Law (Matthew 22:35–40; Mark 1:44), and He obeyed the Law Himself (John 8:46; 1 Peter 2:22). In living a perfect life, Jesus fulfilled the moral laws; in His sacrificial death, Jesus fulfilled the ceremonial laws. Christ came not to destroy the old religious system but to build upon it; He came to finish the Old Covenant and establish the New.
Jesus came not to destroy the Law and the Prophets but to fulfill them. In fact, the ceremonies, sacrifices, and other elements of the Old Covenant were “only a shadow of the good things that are coming—not the realities themselves” (Hebrews 10:1). The tabernacle and temple were “holy places made with hands,” but they were never meant to be permanent; they were but “copies of the true things” (Hebrews 9:24, ESV). The Law had a built-in expiration date, being filled as it was with “external regulations applying until the time of the new order” (Hebrews 9:10).
In His fulfillment of the Law and Prophets, Jesus obtained our eternal salvation. No more were priests required to offer sacrifices and enter the holy place (Hebrews 10:8–14). Jesus has done that for us, once and for all. By grace through faith, we are made right with God: “He forgave us all our sins, having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross” (Colossians 2:14).
There are some who argue that, since Jesus did not “abolish” the Law, then the Law is still in effect—and still binding on New Testament Christians. But Paul is clear that the believer in Christ is no longer under the Law: “We were held in custody under the Law, locked up until faith should be revealed. So the Law became our guardian to lead us to Christ, that we might be justified by faith. Now that faith has come, we are no longer under a guardian” (Galatians 3:23–25, BSB). We are not under the Mosaic Law but under “the law of Christ” (see Galatians 6:2).
If the Law is still binding on us today, then it has not yet accomplished its purpose—it has not yet been fulfilled. If the Law, as a legal system, is still binding on us today, then Jesus was wrong in claiming to fulfill it and His sacrifice on the cross was insufficient to save. Thank God, Jesus fulfilled the whole Law and now grants us His righteousness as a free gift. “Know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified” (Galatians 2:16).
In the Sermon on the Mount, Jesus taught His listeners the difference between earthly treasure and heavenly treasure, and He emphasized the importance of the heavenly: “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19–21). Whatever we focus on dictates our actions. When we focus on earthly success and wealth, we will expend our energies on earthly matters. However, when we focus on God’s priorities, our actions will reflect different priorities—and our reward in heaven will last forever.
Treasure is anything we value above all else and that which motivates us to action. For some it is money. For others it is power. Still other people strive for fame or attention. There are many things in this world vying for control of our heart. According to Jesus, determining where our treasure is also determines where our heart is. Many people claim to look forward to heaven, but their hearts are really not in it—their hearts are caught up in the cares of this world, because that’s where their treasure lies.
Jesus warned us that earthly currency has an expiration date. While it may satisfy us temporarily, it is unstable and fleeting. The ever-changing faces on magazine covers remind us that the famous are here and gone in a blink. The stock market crash of 1929 taught us that the wealthy can quickly lose it all. Power, prestige, and public approval are limited and can be gone in an instant. Even the Son of God experienced the fickleness of human approval. One day people were trying to make Him king (John 6:15), and the next they were leaving Him in droves (verse 66).
“This world in its present form is passing away” (1 Corinthians 7:31). The moment we take our last breath, earthly treasure won’t matter anymore. Jesus urged us to think beyond that last breath to eternity. When our focus is on eternity—when our treasure is laid up in heaven—our lifestyles reflect that perspective.
We will all give an account of ourselves before God for every action (Romans 14:12) and every idle word (Matthew 12:36). No one is exempt. Excuses are not accepted. God sees and knows every thought we think and holds us accountable for the truth we’ve been given (Romans 1:18–22). We store up “treasure in heaven” when we make choices on earth that benefit God’s kingdom. Jesus said that even offering a cup of cool water to a fellow believer is worthy of eternal reward (Matthew 10:42).
In Luke 16:19–31, Jesus told a story about a rich man and a beggar. The rich man had invested his life in opulence and pleasure. He cared little for anyone or anything but himself. When he died, his riches could not follow him. His life choices had prepared him only for hell, and all the money and prestige he enjoyed on earth counted for nothing. After death, he would have given everything he ever owned for a single drop of water, but his treasure had been invested elsewhere.
It is no sin to be rich, but our passions follow our investments. Wealthy people who consider their riches as belonging to God will use what they have in ways that have eternal significance, protecting their own hearts from the love of money (1 Timothy 6:10). People whose treasure is in heaven cannot be owned by their possessions. They cannot be bought off because nothing on earth is worth the price of their soul. They value the currency of heaven and use their earthly treasure to purchase “heavenly gold,” which will never lose its value. Investing our treasure in material things keeps our hearts anchored to earthly values; however, when we invest in things of eternal value, our hearts remain loyal to the Lord, and we will not be tempted to foolishly attempt to serve both God and money (Luke 16:13).
In 1 Corinthians 13:8–13, the apostle Paul compares the Christian virtue of love to other highly prized spiritual gifts and finds them all lacking. Love is uniquely superior (verse 8). As Christians, we share in giving and receiving the grace of God’s love (see 1 John 4:8, 16). This earthly experience of God’s divine love gives us a taste of His perfect grace and glory. Through the love of Christ poured into our hearts (see Ephesians 3:17; Romans 5:5), we participate to a limited degree in the full perfection we will know and enjoy when we stand in God’s presence in eternity: “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known” (1 Corinthians 13:12, ESV).
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).
Unity in the Body
(Psalm 133:1–3; 1 Corinthians 1:10–17)
1As a prisoner in the Lord, then, I urge you to walk in a manner worthy of the calling you have received: 2with all humility and gentleness, with patience, bearing with one another in love, 3and with diligence to preserve the unity of the Spirit through the bond of peace.
4There is one body and one Spirit, just as you were called to one hope when you were called; 5one Lord, one faith, one baptism; 6one God and Father of all, who is over all and through all and in all.
7Now to each one of us grace has been given according to the measure of the gift of Christ. 8This is why it says:
“When He ascended on high,
He led captives away,
and gave gifts to men.”
9What does “He ascended” mean, except that He also descendedc to the lower parts of the earth? 10He who descended is the very One who ascended above all the heavens, in order to fill all things.
11And it was He who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 12to equip the saints for works of ministry and to build up the body of Christ, 13until we all reach unity in the faith and in the knowledge of the Son of God, as we mature to the full measure of the stature of Christ.
14Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming. 15Instead, speaking the truth in love, we will in all things grow up into Christ Himself, who is the head. 16From Him the whole body, fitted and held together by every supporting ligament, grows and builds itself up in love through the work of each individual part.
New Life in Christ
(Colossians 3:1–17)
17So I tell you this, and insist on it in the Lord, that you must no longer walk as the Gentiles do, in the futility of their thinking. 18They are darkened in their understanding and alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts. 19Having lost all sense of shame, they have given themselves over to sensuality for the practice of every kind of impurity, with a craving for more.
20But this is not the way you came to know Christ. 21Surely you heard of Him and were taught in Him—in keeping with the truth that is in Jesus— 22to put off your former way of life, your old self, which is being corrupted by its deceitful desires;23to be renewed in the spirit of your minds; 24and to put on the new self, created to be like God in true righteousness and holiness.
25Therefore each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one another. 26“Be angry, yet do not sin.”d Do not let the sun set upon your anger, 27and do not give the devil a foothold.
28He who has been stealing must steal no longer, but must work, doing good with his own hands, that he may have something to share with the one in need.
29Let no unwholesome talk come out of your mouths, but only what is helpful for building up the one in need and bringing grace to those who listen.
30And do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption.
31Get rid of all bitterness, rage and anger, outcry and slander, along with every form of malice. 32Be kind and tenderhearted to one another, forgiving each other just as in Christ God forgave you.
that you cannot serve two masters in Matthew 6:24?
Ephesians 5:25–27 uses Christ’s unique role as the one who sanctifies the church as a model for how a husband should love and care for his wife. These verses say that “Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish” (NKJV).
In marriage, a husband should sacrificially love his wife, as Christ loved the church. Unlike marriage, however, husbands do not “sanctify” or “wash” their wives. But this is something that Christ does for His church. In this context, to sanctify is to set apart for God’s purpose and purify from sin. Through faith in the finished work of Christ, believers are set apart as holy and dedicated to God’s service (see Romans 12:1–2; 1 Peter 1:15–16).
In Ephesians 5:26, the expression washing of water is linked to water baptism, as mentioned in Romans 6:3–4. According to Paul, baptism symbolizes the believer’s death to sin and new life in Christ. The reality is that “if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17, ESV). Water for cleansing also played a part in a bride’s preparation for her wedding day.
There may also be a link between Ezekiel 16:1–13 and Ephesians 5:26–27. In the Ezekiel passage, Israel is portrayed as an abandoned girl who becomes a queen. This passage prefigures the New Testament concept of the church as the bride of Christ, who is sanctified and cleansed for Him. The metaphor is further enriched by Ezekiel 36:25, where God promises to “sprinkle clean water on you, and you shall be clean from all your uncleanness, and from all your idols I will cleanse you” (ESV). In Christ, we are thoroughly cleansed.
The culmination of Christ’s sanctifying work is beautifully illustrated in the eschatological visions of Revelation 19:7–9 and 21:2, 9–11. In these passages, the apostle John describes the marriage supper of the Lamb, an event that represents the final consummation of Christ’s relationship with His church. This future event is not only a celebration but a fulfillment of God’s redemptive plan, where Christ presents “the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (Ephesians 5:27, ESV).
Ephesians 5:26 also specifies the agency through which Christ accomplishes His “washing” of the church: it is done “through the word.” In His High Priestly Prayer, Jesus said, “Sanctify them [the disciples] by the truth; your word is truth.” The means by which God justifies, saves, and sanctifies His people is the Word of God (see also John 15:3; James 1:18). It is by the Word that God accomplishes His purpose “to prepare and equip his people to do every good work” (2 Timothy 3:17, NLT).
While the focus of Ephesians 5:26–27 is on Christ’s role, there are practical implications for believers. Because we have been “sanctified” and “washed,” God expects us to “walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:1–3, ESV). Such a “walk,” or lifestyle, is not about earning salvation; rather, it is about responding to God’s grace with reverence and obedience.
The church, as the collective body of believers, plays an important role in the sanctification process. This communal aspect of sanctification is emphasized in Hebrews 10:24–25, which encourages believers “to stir one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (ESV).
The sanctification process is both personal and communal. Individually, believers are called to engage with Scripture, allowing the Word of God to cleanse them from sin and transform their hearts and minds (Psalm 119:105; James 1:22–25). Collectively, the church reflects the holiness and purity of Christ, given to the church through what He accomplished on the cross.
Ephesians 5:26–27 presents profound insights into Christ’s role in the sanctification of His church, drawing from Old Testament allegories and culminating in our future union with Him. Not only does this passage reveal the depth of Christ’s love and sacrifice, but it also calls us to a life of holiness and dedication to God’s service. Let us, then, live out the fulness of our spiritual cleansing, demonstrating to everyone that we belong to Christ, who sanctifies us “by the washing with water through the word.”
In Matthew 6:24, Jesus said, “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” He spoke these words as part of His Sermon on the Mount (Matthew 5—7), in which He had said it was foolish to store up treasures on earth where “moths and vermin destroy and where thieves break in and steal” (Matthew 6:19–20); rather, He urged us to store up treasure in heaven where it will last forever. The obstacle that prevents us from wise investment is the heart. Wherever our treasure is, there will our hearts be (Matthew 6:21). We follow what has captivated our hearts, and Jesus made it clear that we cannot serve two masters.
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). The call to godliness goes against our sinful nature. Only with the help of the Holy Spirit can we remain devoted to one Master (John 6:44).
The phrase “transformed by the renewing of the mind” is found in Romans 12:2. Chapter 12 marks the transition in that epistle from the apostle Paul’s theological teaching to his practical teaching. The book of Romans is probably the closest thing in the Bible to a systematic theology. Paul did not found the church at Rome, but he had every intention of visiting that church on his way to Spain. As a result, Paul wrote this epistle as a way of introducing himself to that congregation and to give them an overview of the gospel and what it means in the lives of believers.
After teaching the great doctrine regarding the gospel of God’s righteousness that is ours through faith in Christ in Romans chapters 1—11, Paul begins to exhort us to godly living. How are we to live in light of the saving power of the gospel? That is what Romans 12—16 aims to teach. The practical section of Romans begins with a great “therefore.” Seeing all that God did on our behalf, therefore live like this. The first of Paul’s great exhortations is to be renewed in our minds:
“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 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.
It is interesting to note that Paul says that we must be transformed by the renewing of our “minds.” The mind is the key to the Christian life. The reason why non-Christians do not respond to Christian truth is that they cannot discern spiritual truth (1 Corinthians 2:14). The gospel is a call for the unbeliever to repent of his sin and embrace Christ by faith. The Greek word translated “repentance” carries the notion of a change of mind. Our thinking must be changed (transformed) from old, ungodly ways of thinking into new, godly ways of thinking. What we know in our minds to be true forms a conviction in our hearts of that truth, and that conviction in our hearts translates into action. Therefore, we must first renew our minds.
The only way to replace the error of the world’s way of thinking is to replace it with God’s truth, and the only infallible source of God’s truth is His revealed Word, the Bible. Transformation through renewed minds comes as believers expose themselves to God’s Word through the faithful exposition of it each week in church, personal Bible study, and group Bible study. A solid church that believes in preaching the Word, reading the Word, and singing the Word is invaluable in helping us renew our minds.
There are no shortcuts. There is no magical formula for
renewing our minds.
We must fill our minds with God’s Word.
As Jesus prayed to the Father,
“Sanctify them in the truth; your word is truth”
(John 17:17).
A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. 2 She was pregnant and cried out in pain as she was about to give birth. 3 Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on its heads. 4 Its tail swept a third of the stars out of the sky and flung them to the earth. The dragon stood in front of the woman who was about to give birth, so that it might devour her child the moment he was born. 5 She gave birth to a son, a male child, who “will rule all the nations with an iron scepter.”[a] And her child was snatched up to God and to his throne. 6 The woman fled into the wilderness to a place prepared for her by God, where she might be taken care of for 1,260 days.
7 Then war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. 8 But he was not strong enough, and they lost their place in heaven.9 The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him.
10 Then I heard a loud voice in heaven say:
“Now have come the salvation and the power
and the kingdom of our God,
and the authority of his Messiah.
For the accuser of our brothers and sisters,
who accuses them before our God day and night,
has been hurled down.
11 They triumphed over him
by the blood of the Lamb
and by the word of their testimony;
they did not love their lives so much
as to shrink from death.
12 Therefore rejoice, you heavens
and you who dwell in them!
But woe to the earth and the sea,
because the devil has gone down to you!
He is filled with fury,
because he knows that his time is short.”
13 When the dragon saw that he had been hurled to the earth, he pursued the woman who had given birth to the male child. 14 The woman was given the two wings of a great eagle, so that she might fly to the place prepared for her in the wilderness, where she would be taken care of for a time, times and half a time, out of the serpent’s reach. 15 Then from his mouth the serpent spewed water like a river, to overtake the woman and sweep her away with the torrent. 16 But the earth helped the woman by opening its mouth and swallowing the river that the dragon had spewed out of his mouth. 17 Then the dragon was enraged at the woman and went off to wage war against the rest of her offspring—those who keep God’s commands and hold fast their testimony about Jesus.
The Triumphant Messiah
(Acts 4:23–31)
Why do the nations rage
and the peoples plot in vain?
The kings of the earth take their stand
and the rulers gather together,
against the LORD
and against His Anointed One:
“Let us break Their chains
and cast away Their cords.”
The One enthroned in heaven laughs;
the Lord taunts them.
Then He rebukes them in His anger,
and terrifies them in His fury:
“I have installed My King on Zion,
upon My holy mountain.”
I will proclaim the decree
spoken to Me by the LORD:
“You are My Son;
today I have become Your Father.
Ask Me, and I will make the nations
Your inheritance,
the ends of the earth Your possession.
You will break them with an iron scepter;
You will shatter them like pottery.
Therefore be wise, O kings;
be admonished, O judges of the earth.
Serve the LORD with fear,
and rejoice with trembling.
KISS the Son, lest He be angry
and you perish in your rebellion,
when His wrath ignites in an instant.
Blessed are all who take refuge in Him.
“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).
The context of Paul’s statement is important: “We do not lose heart, but though our outer person is decaying, yet our inner person is being renewed day by day. For our momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal” (2 Corinthians 4:16–18, NASB).
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).
Christians are saved by grace through faith (Ephesians 2:8-9), and we walk in faith (2 Corinthians 5:7). Only by faith in Christ are we made righteous (Romans 5:19). Paul further expounds on this truth in Galatians 2:16, saying, “We know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” It is Christ’s righteousness that saves us, and the only way to receive that gift is to trust in Him. “Whoever believes in the Son has eternal life” (John 3:36).
When Habakkuk wrote,
“The righteous shall live by his faith,” he was echoing a timeless truth first modeled in Abraham’s life
(Genesis 15:6).
The righteous man will “live” in that he will not face God’s judgment; rather, in return for his faith in God, he has been given eternal life.
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.
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).
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 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).
Philippians 4:19 speaks of God’s abundant provision for believers. Paul writes, “My God will meet all your needs according to the riches of his glory in Christ Jesus.” Here, the phrase riches of his glory is a testament to God’s gracious ability to meet the needs of His children.
In the immediate context of Philippians 4:19, Paul expresses gratitude to the Philippians for their financial support during his imprisonment. The support was sent through Epaphroditus, a partner with Paul in the ministry of the gospel. Because of their generosity, Paul assures the Philippians that God will not overlook their good deed: “My God will meet all your need according to the riches of his glory in Christ Jesus” (Philippians 4:19). This assurance is a wonderful reminder that God’s provision for believers is not limited to human resources but flows from God’s infinite storehouses of glory.
In Scripture, God’s glory is associated with His majesty (Psalm 8:1), power (1 Chronicles 29:11), and presence (John 1:14). The glory of God is manifested in all His attributes together. It is the beauty of His nature, eternal and excelling in splendor.
In Ephesians 3:16, Paul prays that “according to the riches of [God’s] glory he may grant you to be strengthened with power through his Spirit in your inner being” (ESV). Likewise, in Romans 9:23, Paul mentions “the riches of his glory [made] known to the objects of his mercy, whom he prepared in advance for glory.” In both passages, God’s glory involves His nature and His active engagement with believers. The glory of God provides a spiritual treasury of blessings for those who trust in Him.
The “riches of his glory,” according to Paul, are found “in Christ Jesus” (Philippians 4:19). This suggests that the riches of God’s glory are made possible through the finished work of Christ. In Christ, believers have access to every spiritual blessing from the Father. Paul writes, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places” (Ephesians 1:3, ESV). Through the finished work of Christ, believers have access to an overabundant supply of blessings that are more than sufficient to meet our needs.
God’s abundant grace is part of the riches of His glory. Paul writes, “You know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Corinthians 8:9, ESV). Here, the word rich refers not to material wealth but to the spiritual riches that come through the sacrificial death of Christ. He became an earth-bound pauper so we could know the abundant fulness of heaven.
In short, the “riches of his glory” in Philippians 4:19 refers to the abundant resources with which God meets the needs of believers. He possesses all things, and He has an inexhaustible ability to supply their needs. Because God is infinitely glorious and infinitely gracious, He is able and willing to provide for every need. This assurance is rooted in the person and work of Christ, who is “full of grace and truth” (John 1:14, ESV).
Galatians 6:2 states, “Carry each other’s burdens, and in this way you will fulfill the law of Christ” (emphasis added). What exactly is the law of Christ, and how is it fulfilled by carrying each other’s burdens? While the law of Christ is also mentioned in 1 Corinthians 9:21, the Bible nowhere specifically defines what precisely is the law of Christ. However, most Bible teachers understand the law of Christ to be what Christ stated were the greatest commandments in Mark 12:28–31, “‘Which commandment is the most important of all?’ Jesus answered, ‘The most important is, “Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” The second is this: “You shall love your neighbor as yourself.” There is no other commandment greater than these.’”
Faith and Belief
(James 2:14–26)
1O foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. 2I would like to learn just one thing from you: Did you receive the Spirit by works of the law, or by hearing with faith?
3Are you so foolish? After starting in the Spirit, are you now finishing in the flesh?4Have you suffered so much for nothing, if it really was for nothing? 5Does God lavish His Spirit on you and work miracles among you because you practice the law, or because you hear and believe?
6So also, “Abraham believed God, and it was credited to him as righteousness.”a7Understand, then, that those who have faith are sons of Abraham. 8The Scripture foresaw that God would justify the Gentiles by faith, and foretold the gospel to Abraham: “All nations will be blessed through you.”b 9So those who have faith are blessed along with Abraham, the man of faith.
Christ Has Redeemed Us
10All who rely on works of the law are under a curse. For it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.”c11Now it is clear that no one is justified before God by the law, because, “The righteous will live by faith.”d 12The law, however, is not based on faith; on the contrary, “The man who does these things will live by them.”
13Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.”14He redeemed us in order that the blessing promised to Abraham would come to the Gentiles in Christ Jesus, so that by faith we might receive the promise of the Spirit.
The Purpose of the Law
(Romans 7:1–6)
15Brothers, let me put this in human terms. Even a human covenant, once it is ratified, cannot be canceled or amended. 16The promises were spoken to Abraham and to his seed. The Scripture does not say, “and to seeds,” meaning many, but “and to your seed,” meaning One, who is Christ.
17What I mean is this: The law that came 430 years later does not revoke the covenant previously established by God, so as to nullify the promise. 18For if the inheritance depends on the law, then it no longer depends on a promise; but God freely granted it to Abraham through a promise.
19Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator. 20A mediator is unnecessary, however, for only one party; but God is one.
21Is the law, then, opposed to the promises of God? Certainly not! For if a law had been given that could impart life, then righteousness would certainly have come from the law. 22But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe.
23Before this faith came, we were held in custody under the law, locked up until faith should be revealed. 24So the law became our guardian to lead us to Christ, that we might be justified by faith. 25Now that faith has come, we are no longer under a guardian.
In Romans 10:4, the apostle Paul writes, “For Christ is the end of the law for righteousness to everyone who believes” (ESV). The Greek word translated as “end” means “aim or purpose.” Christ is the aim and purpose of the law not because He abolished it but because He fulfilled it: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17, ESV). By fulfilling the law, Christ guarantees the imputation of His righteousness to everyone who believes.
Apart from Christ, no one is righteous (Romans 3:10). The prophet Isaiah bluntly says, “We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away” (Isaiah 64:6, ESV). Unfortunately, Israel had deluded itself into believing that righteousness could be obtained through the law. Paul argues, however, that the law cannot make us righteous. He says, “Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by the works of the law no human being will be justified in his sight, since through the law comes knowledge of sin” (Romans 3:19–20, ESV). The law effectively reveals our sinfulness, but it cannot justify or make us right before God.
Elsewhere, Paul says, “Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith” (Galatians 3:23–24, ESV). The law, then, was a promise of things to come. Nay, it was a promise of the One to come. Christ, in perfect obedience to the Father’s will (John 8:29), fulfilled the righteous requirement of the law and became the end of the law. Those who trust in Christ have received His righteousness; not because we have earned it, but because of His grace: “All have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith” (Romans 3:23–25, ESV). Salvation is by grace alone through faith alone in Christ alone.
Israel should have known that the law pointed to Christ: “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me” (John 5:39, ESV). However, they were “ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness” (Romans 10:3, ESV). Here, we have a biblical definition of sin. It is failure to submit to God’s righteousness. This is a spiritual and moral failure rather than an intellectual one (see John 3:19–21). To overcome this failure, God “gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV). In Christ, we graciously receive His righteousness, a righteousness that could not be obtained through our own law-keeping (2 Corinthians 5:21). In this way, Christ is the end of the law.
In the Bible, there is only one reference to God giving us a white stone with a new name: “To the one who is victorious, I will give some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it” (Revelation 2:17).
The Council at Jerusalem
(Acts 15:5–21)
1Fourteen years later I went up again to Jerusalem, accompanied by Barnabas. I took Titus along also. 2I went in response to a revelation and set before them the gospel that I preach among the Gentiles. But I spoke privately to those recognized as leaders, for fear that I was running or had already run in vain. 3Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.
4This issue arose because some false brothers had come in under false pretenses to spy on our freedom in Christ Jesus, in order to enslave us. 5We did not give in to them for a moment, so that the truth of the gospel would remain with you.
6But as for the highly esteemed--whatever they were makes no difference to me; God does not show favoritism
those leaders added nothing to me. 7On the contrary, they saw that I had been entrusted to preach the gospel to the uncircumcised, just as Peter had been to the circumcised. 8For the One who was at work in Peter’s apostleship to the circumcised was also at work in my apostleship to the Gentiles.
9And recognizing the grace that I had been given, James, Cephas, and John—those reputed to be pillars—gave me and Barnabas the right hand of fellowship, so that we should go to the Gentiles, and they to the circumcised.
They only asked us to remember the poor, the very thing I was eager to do.
No Other Gospel
I am amazed how quickly you are deserting the One who called you by the grace of Christ and are turning to a different gospel--
Which is not even a gospel.
Evidently some people are troubling you and trying to distort the gospel of Christ.
As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received
, let him be under a curse!
Paul Preaches the Gospel
Am I now seeking the approval
of men, or of God? Or am I striving to please men?
If I were still trying to please men,
I would not be a servant of Christ. For I want you to know, brothers,
that the gospel I preached was not devised by man.
I did not receive it from any man, nor was I taught it;
rather, I received it by revelation from Jesus Christ.
For you have heard of my former way of life in Judaism, how severely I persecuted the church of God and tried to destroy it. I was advancing in Judaism beyond many of my contemporaries and was extremely zealous for the traditions of my fathers.
But when God, who set me apart from my mother’s womb and called me by His grace, was pleased to reveal His Son in me so that I might preach Him among the Gentiles, I did not rush to consult with flesh and blood, nor did I go up to Jerusalem to the apostles who came before me, but I went into Arabia and later returned to Damascus.
Only after three years did I go up to Jerusalem to confer with Cephas, and I stayed with him fifteen days. But I saw none of the other apostles except James, the Lord’s brother. I assure you before God that what I am writing to you is no lie.
Later I went to the regions of Syria and Cilicia. I was personally unknown, however, to the churches of Judea that are in Christ. They only heard the account: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.”
And they glorified God because of me.
Since ancient times, builders have used cornerstones in their construction projects. A cornerstone was the principal stone, usually placed at the corner of an edifice, to guide the workers in their course. The cornerstone was usually one of the largest, the most solid, and the most carefully constructed of any in the edifice. The Bible describes Jesus as the cornerstone that His church would be built upon.
He is foundational. Once the cornerstone was set, it became the basis for determining every measurement in the remaining construction; everything was aligned to it. As the cornerstone of the building of the church, Jesus is our standard of measure and alignment.
The book of Isaiah has many references to the Messiah to come. In several places the Messiah is referred to as “the cornerstone,” such as in this prophecy: “So this is what the sovereign Lord says: ‘See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed. I will make justice the measuring line and righteousness the plumb line’” (Isaiah 28:16–17). In context, God speaks to the scoffers and boasters of Judah, and He promises to send the cornerstone—His precious Son—who will provide the firm foundation for their lives, if they would but trust in Him.
In the New Testament, the cornerstone metaphor is continued. The apostle Paul desires for the Ephesian Christians to know Christ better: “Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord” (Ephesians 2:19– 21). Furthermore, in 1 Peter 2:6, what Isaiah said centuries before is affirmed in exactly the same words.
Peter says that Jesus,
as our cornerstone,
is “chosen by God and precious to him”
(1 Peter 2:4).
The Cornerstone is also reliable,
and
“the one who trusts in him will never be put to shame” (verse 6).
Unfortunately, not everyone aligns with the cornerstone. Some accept Christ; some reject Him. Jesus is the “stone the builders rejected” (Mark 12:10; cf. Psalm 118:22). When news of the Messiah’s arrival came to the magi in the East, they determined to bring Him gold, frankincense, and myrrh. But when that same news came to King Herod in Jerusalem, his response was to attempt to kill Him. From the very beginning, Jesus was “a stone that causes people to stumble and a rock that makes them fall” (1 Peter 2:8).
How can people reject God’s chosen, precious cornerstone? Simply put, they want to build something different from what God is building. Just as the people building the tower of Babel rebelled against God and pursued their own project, those who reject Christ disregard God’s plan in favor of their own. Judgment is promised to all those who reject Christ: “Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed” (Matthew 21:44).
In Matthew 21:44, Jesus says, "He who falls on this stone will be broken to pieces, but he on whom it falls will be crushed." The key to understanding this statement lies in the context of the verse and the larger conversation Jesus was having.
Jesus was teaching in the temple courts when the chief priests and elders approached Him and demanded to know the source of His authority. In response, Jesus asked them about John the Baptist—was he a prophet of God or not? The religious leaders, fearing the people’s response, refused to reveal their true opinion on the matter.
In turn, Jesus refused to reveal the source of His authority (Matthew 21:23-27). In doing so, Jesus made it clear that the Jewish leaders themselves had no authority to judge Him.
Jesus then related two parables concerning vineyards. In the first, Jesus told of two sons who were told by their father to go work in the vineyard. The first son initially refused but later changed his mind and went to work. The second son promised to work, but he never went to the vineyard. Jesus applied this to the religious leaders of Israel, who were like the second son—they expressed agreement with the Father but, in the final analysis, were disobedient. The sinners who responded to John the Baptist’s message were like the first son—they seemed unlikely candidates for heaven, but they repented and thus will enter the kingdom (verses 28-32).
In the second parable, Jesus tells of a landowner who, at harvest time, sent some servants to his vineyard to collect the fruit. However, the farmers who were tending the vineyard were a wicked lot, and when the servants arrived, the farmers beat some of them and killed others. Finally, the landowner sent his own son to collect the fruit, expecting that the farmers would show him respect. But the farmers treated the son worst of all, throwing him out of the vineyard and killing him (Matthew 21:33-39).
Jesus then asks a question: "When the owner of the vineyard comes, what will he do to those tenants?" (Matthew 21:40). The chief priests and elders respond, "He will bring those wretches to a wretched end" (Matthew 21:41). Jesus then presses His point home with a quotation from Psalm 118: "The stone the builders rejected has become the capstone; the Lord has done this, and it is marvelous in our eyes" (Matthew 21:42). After a warning that the religious leaders will not inherit the kingdom (Matthew 21:43), we come to the statement in question, which is the culmination of a series of dire pronouncements aimed at the chief priests and elders.
Jesus begins with a question about John the Baptist in Matthew 21:25, but by the end of the conversation, Jesus is plainly speaking of Himself, referring to a "father" sending his "son" who was killed (Matthew 21:37). He then immediately quotes a Messianic prophecy (Matthew 21:42), in effect claiming to be the long-awaited Messiah. The progression is logical: a rejection of John leads one naturally to a rejection of Christ, to whom John pointed (John 1:29, 3:30).
The stone which "the builders rejected" in verse 42 is Jesus. Although rejected, He nevertheless becomes the "chief cornerstone" (NKJV). See also Acts 4:11; Ephesians 2:20; and 1 Peter 2:6-8. The builders’ rejection of the stone is a reference to Christ’s crucifixion. The Lord’s choice of the stone to be the cornerstone is a reference to Christ’s resurrection. God chose His Son, despised and rejected by the world, to be the foundation of His church (1 Corinthians 3:11). "See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation" (Isaiah 28:16).
Now, there are consequences for coming into contact with a stone. If you trip over the edge of a rock and fall on it, you may break some bones. If a large enough rock falls on top of you, you may be killed. Jesus uses these truths to deliver a warning to the Jewish leaders.
The stone in verse 44 is also Jesus. In saying that those who fall on this stone "will be broken to pieces," Jesus is warning against opposing Him. Defying Jesus is like beating one’s head against a solid rock—a foolish action. In saying that those upon whom the stone falls "will be crushed," Jesus is warning against ignoring Him or trivializing Him. Apathy towards Jesus is like standing in the way of a falling rock—another foolish action. "I am here to do God’s work," Jesus essentially says. "The foundation for the church will be laid. It is unwise to oppose Me because God’s work is not inconsequential."
Rejection of the Savior is fatal. Unfortunately, many do reject Him. "He will be a stone that causes men to stumble and a rock that makes them fall" (Isaiah 8:14). To persistently reject the Savior is to court judgment so severe that the only thing left will be dust. The prophet Daniel gives a similar picture of the Messiah, likening Him to a rock "cut out, but not by human hands," which smashes into the nations of the world and completely obliterates them (Daniel 2:31-45).
Matthew 21:44 is a call to faith, an appeal to open one’s eyes and see that Jesus is indeed the Son of God sent into the world. The verse is also a strict warning against rejecting Jesus Christ. He is the sure Rock of salvation for those who believe, but an immovable stumbling stone for those who do not.
Jesus told us to “store up for yourselves treasures in heaven” (Matthew 6:20). He linked this command to the desire of our hearts: “Where your treasure is, there your heart will be also” (Matthew 6:21; see also verses 10–20).
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 22:12).
We are to treasure the Lord Jesus most of all. When Jesus is our treasure, we will commit our resources—our money, our time, our talents—to His work in this world. Our motivation for what we do is important (1 Corinthians 10:31). Paul encourages servants that God has an eternal reward for those who are motivated to serve Christ: “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving” (Colossians 3:23–24).
When we live sacrificially for Jesus’ sake or serve Him by serving the body of Christ, we store up treasure in heaven. Even seemingly small acts of service do not go unnoticed by God. “If anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward” (Matthew 10:42).
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).
Paul writes, “A Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter.” These words conclude a sometimes confusing passage of Scripture regarding circumcision and the Christian. Verses 25-29 provide context:
“For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.”
Paul is discussing the role of the Old Testament Law as it relates to Christianity. He argues that Jewish circumcision is only an outward sign of being set apart to God. However, if the heart is sinful, then physical circumcision is of no avail. A circumcised body and a sinful heart are at odds with each other. Rather than focus on external rites, Paul focuses on the condition of the heart. Using circumcision as a metaphor, he says that only the Holy Spirit can purify a heart and set us apart to God. Ultimately, circumcision cannot make a person right with God; the Law is not enough. A person’s heart must change. Paul calls this change “circumcision of the heart.”
This concept was not original with the apostle Paul. As a Jew trained in the Law of Moses, he was certainly aware of this discussion from Deuteronomy 30. There, the Lord used the same metaphor to communicate His desire for a holy people: “And the LORD your God will circumcise your heart and the heart of your offspring, so that you will love the LORD your God with all your heart and with all your soul, that you may live” (Deuteronomy 30:6). Physical circumcision was a sign of Israel’s covenant with God; circumcision of the heart, therefore, would indicate Israel’s being set apart to love God fully, inside and out.
John the Baptist warned the Pharisees against taking pride in their physical heritage and boasting in their circumcision: “Do not think you can say to yourselves, 'We have Abraham as our father.' I tell you that out of these stones God can raise up children for Abraham” (Matthew 3:9).
True “children of Abraham” are those who follow Abraham’s example of believing God (Genesis 15:6). Physical circumcision does not make one a child of God; faith does. Believers in Jesus Christ can truly say they are children of “Father Abraham.” “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:29).
God has always wanted more from His people than just external conformity to a set of rules. He has always wanted them to possess a heart to love, know, and follow Him. That’s why God is not concerned with a circumcision of the flesh. Even in the Old Testament, God’s priority was a spiritual circumcision of the heart: “Circumcise yourselves to the LORD, circumcise your hearts, you men of Judah and people of Jerusalem, or my wrath will break out and burn like fire because of the evil you have done” (Jeremiah 4:4).
Both Testaments focus on the need for repentance and inward change in order to be right with God. In Jesus, the Law has been fulfilled (Matthew 5:17). Through Him, a person can be made right with God and receive eternal life (John 3:16; Ephesians 2:8-9). As Paul said, true circumcision is a matter of the heart, performed by the Spirit of God.
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.
Soon after calling Matthew to follow Him, Jesus ate a meal with “many tax collectors and sinners” in Matthew’s house (Mark 2:15). Matthew had been a tax collector, and these “sinners” were his friends and acquaintances who were now spending time with Jesus. Matthew wanted to introduce people in his social circle to Jesus. The scribes and the Pharisees, who despised tax collectors, complained, but Jesus’ actions in spending time with sinners were in perfect accordance with His mission to seek and to save the lost (Luke 19:10).
In Jesus’ day, rabbis and other spiritual leaders enjoyed widespread respect and were held in high esteem in Jewish society. Almost everyone looked up to the Pharisees. They were strict adherents to the Law, they were the guardians of tradition, and they were the exemplars of piety. In their vaulted position, they avoided those whom they deemed “sinners”—those who did not follow their system of rules. Pharisees and the other religious class of Jesus’ day would definitely not have socialized with tax collectors, who were infamous for embezzlement and their cooperation with the hated Romans.
Jesus chose to eat with sinners because they needed to know that repentance and forgiveness were available. As Jesus’ ministry grew, so did His popularity among the social outcasts of society. Once Matthew was part of His inner circle, Jesus naturally had more contact with the pariahs of His society. Spending time with the tax collectors and sinners was only natural, since He had “not come to call the righteous, but sinners” (Mark 2:17). If Jesus was to reach the lost, He must have some contact with them. He went to where the need was because “it is not the healthy who need a doctor, but the sick” (Luke 5:31).
Sitting at Matthew’s feast, Jesus broke societal taboos and condemned the Pharisees’ legalistic system of attaining righteousness. The fact that Jesus ate with sinners shows that He looked beyond culture to people’s hearts. Whereas the Pharisees disregarded people because of their past behavior, Jesus saw their spiritual need.
All through Jesus’ ministry, He reached out to those who needed Him. He conversed with a despised Samaritan woman at a well—surprising even His disciples (John 4:27). He forgives an immoral woman in Luke 7, He helps a Syro-Phoenician woman in Mark 7, He touches a leper in Luke 5, and He enters Zacchaeus’s house and dines with him in Luke 19. Again and again, Jesus touched the untouchable and loved the unlovely.
Jesus came to save sinners. Tradition, cultural bans, and the frowns of a few do not matter when a soul’s eternal destiny is on the line. “God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:17).
Jesus saw individuals, not just their labels. He had compassion and sought to meet the needs around Him. In sharing the word of God, Jesus ate with sinners and spent time with them. Seeing all of this, sinners were no doubt inspired to know Him better. They recognized Jesus as a righteous man, a man of God—the miracles He performed bore witness to that—and they saw His compassion and sincerity.
Jesus didn’t let social status or cultural norms dictate His relationships with people. As the Good Shepherd, He sought the lost sheep wherever they had strayed. When Matthew hosted the dinner party, Jesus accepted the invitation. It was a wonderful opportunity to share the good news of the kingdom with those who most needed to hear (see Matthew 4:23). He was criticized for His actions by the self-righteous legalists of His day, but criticism did not deter Him.
Unlike the Pharisees, Jesus didn’t require people to change before coming to Him. He sought them out, met them where they were, and extended grace to them in their circumstances. Change would come to those who accepted Christ, but it would be from the inside out. The kindness of God leads sinners to repentance (Romans 2:4), and Jesus was full of kindness.
Jesus showed us that we shouldn’t let cultural norms dictate whom we evangelize. The sick need a physician. Lost sheep need a shepherd. Are we praying to the Lord of the harvest to send laborers into the field (Luke 10:2)? Are we willing to go ourselves?
Habakkuk 2:4 includes the well-known statement “the righteous will live by faith.” What does this mean?
The context helps us to understand God’s intent in this passage. The whole verse reads, “Behold, his soul is puffed up; it is not upright within him, but the righteous shall live by his faith.” “His soul” is a symbolic reference to Babylonia. This nation had become proud or “puffed up.” As a result, they were unrighteous and facing God’s judgment. In contrast, the righteous (or the “just”) would live by faith in God. By contrast, the righteous are humble in God’s eyes and will never face God’s judgment.
Habakkuk 2:4 is quoted three times in the New Testament. Paul quotes it in Romans 1:17, emphasizing the idea that righteousness by faith is for both Jews and Gentiles: “For in the gospel a righteousness of God is revealed from faith to faith, just as it is written, ‘The righteous will live by faith.’”
Then, in Galatians 3:11, we read, “Now it is evident that no one is justified before God by the law, for ‘The righteous shall live by faith.’” Here, Paul stresses that we are justified or made right before God by faith. The Law has no ability to justify anyone. As Habakkuk had recorded, people have always been saved by faith, not by works. Habakkuk 2:4 is also quoted in Hebrews 10:38.
In the third century, Rabbi Simla noted that Moses gave 365 prohibitions and 248 positive commands. David reduced them to eleven commands in Psalm 15; Isaiah made them six (33:14-15); Micah bound them into three (6:8); and Habakkuk condensed them all to one, namely—“The righteous shall live by faith” (from P. L. Tan, Encyclopedia of 7700 illustrations. Garland, TX: Bible Communications, #1495).
Christians are saved by grace through faith (Ephesians 2:8-9), and we walk in faith (2 Corinthians 5:7). Only by faith in Christ are we made righteous (Romans 5:19). Paul further expounds on this truth in Galatians 2:16, saying, “We know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” It is Christ’s righteousness that saves us, and the only way to receive that gift is to trust in Him. “Whoever believes in the Son has eternal life” (John 3:36).
When Habakkuk wrote, “The righteous shall live by his faith,” he was echoing a timeless truth first modeled in Abraham’s life (Genesis 15:6). The righteous man will “live” in that he will not face God’s judgment; rather, in return for his faith in God, he has been given eternal life.
In the first chapter of Philippians, Paul tells the church at Philippi that his prayer for them is that their love would abound with knowledge and discernment, that they would be pure and blameless as they wait for the day of Christ, and that they would be “filled with the fruit of righteousness that comes through Jesus Christ—to the glory and praise of God” (Philippians 1:9–11). Here we see the concern of a spiritual father for his spiritual children. Paul had established the church at Philippi and had developed a close relationship with them.
The fruit, or result, of righteousness is the outgrowth of righteousness in the heart. A truly righteous person will display certain actions and attitudes that confirm the nature of the heart: honesty, kindness, meekness, goodness, love, etc. The wording of the NLT links the fruit to our salvation and the resulting Christian character: “the fruit of your salvation—the righteous character produced in your life by Jesus Christ.” It’s Paul’s desire that the Philippian believers will show external evidence that they are truly righteous, that they will harvest what the Holy Spirit produces in them, that they will be “filled” with all that Christ’s righteousness yields.
The fruit of righteousness, like all fruit, springs from a seed—in this case, the seed of grace implanted in the heart of all believers at the moment of salvation. Without that seed, fruit would not be possible. Prior to God’s work of regeneration, we are incapable of producing righteous fruit. In Romans 3:10–18, Paul describes the state of unredeemed man—not one of us is righteous (pure, holy, undefiled). Clearly, unrighteous people cannot produce the fruit of righteousness.
The description of the vine and the branches paints a beautiful picture of the process by which the fruit of righteousness is produced (John 15:1–6). A grape vine is that from which the branches receive the life-giving nourishment of water and nutrients. Only as the branch is attached to the vine can grapes come forth from the branch. Branches do not produce fruit on their own. In the parable, Jesus is the true Vine, and only from Him does spiritual nourishment come to the branches (His people) so that fruit is produced. Believers are the branches attached to the true Vine. They do not produce fruit on their own; they merely display it. All branches attached to the true Vine will display fruit; righteous fruit comes from the righteous Vine.
Proverbs 11:30 uses the same turn of phrase as Paul does: “The fruit of the righteous is a tree of life, and the one who is wise saves lives.” Galatians 5:22–23 helps explain the fruit that God produces in us: “The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control.” Notice that these qualities are the fruit of the Spirit. The Holy Spirit creates new life in the believer, and the evidence of the new life is the fruit the Spirit produces in that life. The source of the fruit of righteousness is not “righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith” (Philippians 3:9).
Paul adds that the goal of the fruit of righteousness is “praise and glory to God” (Philippians 1:11). The fruit displayed in our lives comes from God and is not for our own praise and glory and not to gain honor and applause from men; it is to glorify God. Others should see our good deeds and “glorify [our] Father in heaven” (Matthew 5:16). The works of righteousness are those God has prepared beforehand that we would walk in them (Ephesians 2:10). They are proof of a true saving relationship with Christ. Jesus assures us that, if our salvation is real, the fruit of righteousness will be evident in our lives (Matthew 7:16–20).
The glory of God is the beauty of His spirit. It is not an aesthetic beauty or a material beauty, but the beauty that emanates from His character, from all that He is. The glory of man—human dignity and honor—fades (1 Peter 1:24). But the glory of God, which is manifested in all His attributes together, never passes away. It is eternal.
Moses requested of God, “Now show me your glory” (Exodus 33:18). In His response, God equates His glory with “all my goodness” (verse 19). “But,” God said, “you cannot see my face, for no one may see me and live” (verse 20). So, God hid Moses in “a cleft in the rock” to protect him from the fulness of God’s glory as it passed by (verses 21–23). No mortal can view God’s excelling splendor without being utterly overwhelmed. The glory of God puts the pride of man to shame: “Enter into the rock, and hide in the dust, From the terror of the Lord And the glory of His majesty. The lofty looks of man shall be humbled, The haughtiness of men shall be bowed down, And the Lord alone shall be exalted in that day” (Isaiah 2:10–11, NKJV).
Often, in the Old Testament, the manifestation of God’s glory was accompanied by supernatural fire, thick clouds, and a great quaking of the earth. We see these phenomena when God gave the law to Moses: “Mount Sinai was covered with smoke, because the Lord descended on it in fire. The smoke billowed up from it like smoke from a furnace, and the whole mountain trembled violently” (Exodus 19:18; see also Deuteronomy 5:24–25; 1 Kings 8:10–11; and Isaiah 6:1–4). The prophet Ezekiel’s vision of the glory of God was full of fire and lightning and tumultuous sounds, after which he saw “what looked like a throne of lapis lazuli, and high above on the throne was a figure like that of a man. I saw that from what appeared to be his waist up he looked like glowing metal, as if full of fire, and that from there down he looked like fire; and brilliant light surrounded him. Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him. This was the appearance of the likeness of the glory of the Lord” (Ezekiel 1:26–28).
In the New Testament, the glory of God is revealed in His Son, Jesus Christ: “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” (John 1:14). Jesus came as “a light for revelation to the Gentiles, and the glory of [God’s] people Israel” (Luke 2:32). The miracles that Jesus did were “signs through which he revealed his glory” (John 2:11). In Christ, the glory of God is meekly veiled, approachable, and knowable. He promises to return some day “on the clouds of heaven, with power and great glory” (Matthew 24:30).
Isaiah 43:7 says that God saved Israel for His glory—in the redeemed will be seen the distillation of God’s grace and power and faithfulness. The natural world also exhibits God’s glory, revealed to all men, no matter their race, heritage, or location. As Psalm 19:1–4 says, “The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they reveal knowledge. They have no speech, they use no words; no sound is heard from them. Yet their voice goes out into all the earth, their words to the ends of the world.”
Psalm 73:24 calls heaven itself “glory.” Sometimes Christians speak of death as being “received unto glory,” a phrase borrowed from this psalm. When the Christian dies, he or she will be taken into God’s presence and surrounded by God’s glory and majesty. In that place, His glory will be seen clearly: “For now we see only a reflection as in a mirror; then we shall see face to face” (1 Corinthians 13:12). In the future New Jerusalem, the glory of God will be manifest: “The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp” (Revelation 21:23).
God will not give His glory to another (Isaiah 42:8; cf. Exodus 34:14). Yet this is the very thing that people try to steal. Scripture indicts all idolaters: “Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles” (Romans 1:22–23). Only God is eternal, and His perfect and eternal attributes of holiness, majesty, goodness, love, etc., are not to be exchanged for the imperfections and corruption of anything in this world.
True intimacy with God is something that has been sought by Christians since Christ walked the earth. It is natural for Christians to long to experience the closeness of an intimate relationship with God. But true intimacy with God is not simply a feeling on a par with a romantic relationship. It goes much deeper than emotion, down to our very souls and reflected by our actions. “For the LORD detests the perverse but takes the upright into his confidence” (Proverbs 3:32). God cannot have an intimacy with evil or with disobedient Christians. True intimacy with God begins with drawing near to Him.
God will never draw near to those who do not draw near to Him, and the way we “draw near” is through righteousness. “Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded” (James 4:8). Certainly, God will never draw near in intimacy with the unrighteous, but those who have been cleansed by the blood of Christ and have received His righteousness at the cross (2 Corinthians 5:21) have the hope of intimacy with God. In fact, it is only those who have been saved by grace through faith (Ephesians 2:8–9) who have that hope, because Christ is the hope through which we draw near to God (Hebrews 7:19).
Jesus is, in fact, the model of intimacy with God because He and the Father are one (John 10:30), and no relationship can be closer than that oneness with the Father that Jesus experienced. His relationship with the Father was characterized by love and obedience. In love, Jesus came to earth to do His Father’s will. He did nothing on His own, but in all things did the will of His Father (John 5:30). This was most evident in the Garden of Gethsemane the night before His crucifixion. Suffering the agony of anticipating what was to come, Jesus asked that the fate He was about to suffer might be removed from Him, but He ended the plea by saying, “Yet not My will, but Yours be done” (Luke 22:42). Here we see a perfect example of true intimacy reflected in obedience as Jesus yielded His will to that of His Father.
If we hope to attain true intimacy with God, Jesus must be our model. We love God because He first loved us (1 John 4:10), and we prove our love for Him by obeying Him. Jesus told His followers, “If you love me, keep my commandments” (John 14:15). When we obey Him and keep what He has commanded, He promised that we will remain in His love, just as He remains in the love of the Father by doing the Father’s will (John 15:10). There can only be intimacy with God when we are in good fellowship with Him through obedience. Then we can know the joy and peace that comes from trusting Him and yielding to His will, just as Jesus did.
The phrase unsearchable riches of Christ comes from Ephesians 3:8–9: “To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things” (ESV). The Greek for “unsearchable riches” is translated “boundless riches” in the NIV.
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. The unsearchable riches of Christ provide salvation to everyone who believes (John 3:16; Romans 1:16). We may be the worst of sinners, yet Jesus can forgive us and transform our lives (Romans 12:1–2). It is the gift that truly keeps on giving, as we are changed, by God’s Spirit, into “loving, happy, peaceful, patient, kind, good, faithful, gentle, and self-controlled” people (Galatians 5:22–23, CEV).
King Solomon was a man of great riches and wisdom, and his fame spread throughout the known world. Dignitaries from other countries came to hear his wisdom and see his lavish display of wealth (1 Kings 10:24). Scripture says that Solomon had no equal in the earth at that time: “King Solomon was greater in riches and wisdom than all the other kings of the earth” (verse 23). Yet, for all that, Solomon’s riches were not unsearchable. They could be quantified; the gold bars could be counted, and he had no inexhaustible supply of silver. Besides that, Solomon’s riches were only the temporal treasures of this world. Jesus is “greater than Solomon” (Luke 11:31). The treasures of Christ are inexhaustible, they are unsearchable, and they are forever.
The Resurrection
(Matthew 28:1–10; Mark 16:1–8; Luke 24:1–12)
1Early on the first day of the week,a while it was still dark, Mary Magdalene went to the tomb and saw that the stone had been removed from the entrance. 2So she came running to Simon Peter and the other disciple, the one whom Jesus loved. “They have taken the Lord out of the tomb,” she said, “and we do not know where they have put Him!”
3Then Peter and the other disciple set out for the tomb. 4The two were running together, but the other disciple outran Peter and reached the tomb first. 5He bent down and looked in at the linen cloths lying there, but he did not go in.
6Simon Peter arrived just after him. He entered the tomb and saw the linen cloths lying there. 7The clothb that had been around Jesus’ head was rolled up, lying separate from the linen cloths. 8Then the other disciple, who had reached the tomb first, also went in. And he saw and believed. 9For they still did not understand from the Scripture that Jesus had to rise from the dead.
Jesus Appears to Mary Magdalene
(Mark 16:9–11)
10Then the disciples returned to their homes. 11But Mary stood outside the tomb weeping. And as she wept, she bent down to look into the tomb, 12and she saw two angels in white sitting where the body of Jesus had lain, one at the head and the other at the feet.
13“Woman, why are you weeping?” they asked.
“Because they have taken my Lord away,” she said, “and I do not know where they have put Him.”
14When she had said this, she turned around and saw Jesus standing there. But she did not recognize that it was Jesus.
15“Woman, why are you weeping?” Jesus asked. “Whom are you seeking?”
Thinking He was the gardener, she said, “Sir, if you have carried Him off, tell me where you have put Him, and I will get Him.”
16Jesus said to her, “Mary.”
She turned and said to Him in Hebrew,c “Rabboni!” (which means “Teacher”).
17“Do not cling to Me,” Jesus said, “for I have not yet ascended to the Father. But go and tell My brothers, ‘I am ascending to My Father and your Father, to My God and your God.’”
18Mary Magdalene went and announced to the disciples, “I have seen the Lord!” And she told them what He had said to her.
Jesus Appears to the Disciples
(Luke 24:36–49; 1 John 1:1–4)
19It was the first day of the week, and that very evening, while the disciples were together with the doors locked for fear of the Jews, Jesus came and stood among them. “Peace be with you!” He said to them. 20After He had said this, He showed them His hands and His side.
The disciples rejoiced when they saw the Lord.
21Again Jesus said to them, “Peace be with you. As the Father has sent Me, so also I am sending you.” 22When He had said this, He breathed on them and said, “Receive the Holy Spirit. 23If you forgive anyone his sins, they are forgiven; if you withhold forgiveness from anyone, it is withheld.”
Jesus Appears to Thomas
24Now Thomas called Didymus,d one of the Twelve, was not with the disciples when Jesus came. 25So the other disciples told him, “We have seen the Lord!”
But he replied, “Unless I see the nail marks in His hands, and put my finger where the nails have been, and put my hand into His side, I will never believe.”
26Eight days later, His disciples were once again inside with the doors locked, and Thomas was with them. Jesus came and stood among them and said, “Peace be with you.”
27Then Jesus said to Thomas, “Put your finger here and look at My hands. Reach out your hand and put it into My side. Stop doubting and believe.”
28Thomas replied, “My Lord and my God!”
29Jesus said to him, “Because you have seen Me, you have believed; blessed are those who have not seen and yet have believed.”
The Purpose of John’s Book
Jesus performed many other signs in the
presence of His disciples,
which
are not written in
this book.
But these are written so that you may
believe that
Jesus is the Christ, the Son of God,
and that by
believing you may have life in His name.
The triumphal entry is that of Jesus coming into Jerusalem on what we know as Palm Sunday, the Sunday before the crucifixion (John 12:1, 12). The story of the triumphal entry is one of the few incidents in the life of Jesus which appears in all four Gospel accounts (Matthew 21:1-17; Mark 11:1-11; Luke 19:29-40; John 12:12-19). Putting the four accounts together, it becomes clear that the triumphal entry was a significant event, not only to the people of Jesus’ day, but to Christians throughout history. We celebrate Palm Sunday to remember that momentous occasion.
On that day, Jesus rode into Jerusalem on the back of a borrowed donkey, one that had never been ridden before. The disciples spread their cloaks on the donkey for Jesus to sit on, and the multitudes came out to welcome Him, laying before Him their cloaks and the branches of palm trees. The people hailed and praised Him as the “King who comes in the name of the Lord” as He rode to the temple, where He taught the people, healed them, and drove out the money-changers and merchants who had made His Father’s house a “den of robbers” (Mark 11:17).
Jesus’ purpose in riding into Jerusalem was to make public His claim to be their Messiah and King of Israel in fulfillment of Old Testament prophecy. Matthew says that the King coming on the foal of a donkey was an exact fulfillment of Zechariah 9:9, “Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.” Jesus rides into His capital city as a conquering King and is hailed by the people as such, in the manner of the day. The streets of Jerusalem, the royal city, are open to Him, and like a king He ascends to His palace, not a temporal palace but the spiritual palace that is the temple, because His is a spiritual kingdom. He receives the worship and praise of the people because only He deserves it. No longer does He tell His disciples to be quiet about Him (Matthew 12:16, 16:20) but to shout His praises and worship Him openly. The spreading of cloaks was an act of homage for royalty (see 2 Kings 9:13). Jesus was openly declaring to the people that He was their King and the Messiah they had been waiting for.
Unfortunately, the praise the people lavished on Jesus was not because they recognized Him as their Savior from sin. They welcomed Him out of their desire for a messianic deliverer, someone who would lead them in a revolt against Rome. There were many who, though they did not believe in Christ as Savior, nevertheless hoped that perhaps He would be to them a great temporal deliverer. These are the ones who hailed Him as King with their many hosannas, recognizing Him as the Son of David who came in the name of the Lord. But when He failed in their expectations, when He refused to lead them in a massive revolt against the Roman occupiers, the crowds quickly turned on Him. Within just a few days, their hosannas would change to cries of “Crucify Him!” (Luke 23:20-21). Those who hailed Him as a hero would soon reject and abandon Him.
The story of the triumphal entry is one of contrasts, and those contrasts contain applications to believers. It is the story of the King who came as a lowly servant on a donkey, not a prancing steed, not in royal robes, but on the clothes of the poor and humble. Jesus Christ comes not to conquer by force as earthly kings but by love, grace, mercy, and His own sacrifice for His people. His is not a kingdom of armies and splendor but of lowliness and servanthood. He conquers not nations but hearts and minds. His message is one of peace with God, not of temporal peace. If Jesus has made a triumphal entry into our hearts, He reigns there in peace and love.
As His followers, we exhibit those same qualities, and the world sees the true King living and reigning in triumph in us.
The second coming of Jesus Christ is the hope of believers that God is in control of all things, and is faithful to the promises and prophecies in His Word. In His first coming, Jesus Christ came to earth as a baby in a manger in Bethlehem, just as prophesied. Jesus fulfilled many of the prophecies of the Messiah during His birth, life, ministry, death, and resurrection. However, there are some prophecies regarding the Messiah that Jesus has not yet fulfilled. The second coming of Christ will be the return of Christ to fulfill these remaining prophecies. In His first coming, Jesus was the suffering Servant. In His second coming, Jesus will be the conquering King. In His first coming, Jesus arrived in the most humble of circumstances. In His second coming, Jesus will arrive with the armies of heaven at His side.
The Old Testament prophets did not make clearly this distinction between the two comings. This can be seen in Isaiah 7:14, 9:6-7 and Zechariah 14:4. As a result of the prophecies seeming to speak of two individuals, many Jewish scholars believed there would be both a suffering Messiah and a conquering Messiah. What they failed to understand is that there is only one Messiah and He would fulfill both roles. Jesus fulfilled the role of the suffering servant (Isaiah chapter 53) in His first coming. Jesus will fulfill the role of Israel’s deliverer and King in His second coming. Zechariah 12:10 and Revelation 1:7, describing the second coming, look back to Jesus being pierced. Israel, and the whole world, will mourn for not having accepted the Messiah the first time He came.
After Jesus ascended into heaven, the angels declared to the apostles, “‘Men of Galilee,’ they said, ‘why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven’” (Acts 1:11). Zechariah 14:4 identifies the location of the second coming as the Mount of Olives. Matthew 24:30 declares, “At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory.” Titus 2:13 describes the second coming as a “glorious appearing.”
The second coming is spoken of in greatest detail in Revelation 19:11-16, “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 makes war. His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. He is dressed in a robe dipped in blood, and his name is the Word of God. The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. Out of his mouth comes a sharp sword with which to strike down the nations. ‘He will rule them with an iron scepter.’ He treads the winepress of the fury of the wrath of God Almighty. On his robe and on his thigh he has this name written:
KING OF KINGS AND LORD OF LORDS.”
Isaiah 11 paints
a beautiful picture of
the
coming redemption…
but it also lays out some of the
hard twists and turns it will
take
to get there
It seems like the world is speeding up somehow. With the Middle East taking dramatic twists and turns, powers rising and falling, alliances flipping and forming — everything can change from one day to another. This is a rollercoaster time to be alive. In order not to get sea sick, we need to hold on tight to the Word of God, keeping our eyes firmly fixed on the horizon: Yeshua, our anchor and our hope.
Prophecies in the Bible, such as the book of Isaiah, have much to say about what is to come. In fact a third of the entire Bible is prophecy. Sometimes we get so used to having the Scriptures on hand that we get nonchalant, treating the warnings and instructions like the laminated card in the back of the airplane seat in front of us. Sure we might give a cursory glance at it but once the airplane starts to make unexpected noises, people will start grabbing that guide and start reading it for all its worth.
A BLOOD MOON AND A RED RIVERRather ominously, this Purim in Israel there was a big blood moon hanging in the sky. A lunar eclipse in ancient Mesopotamia was considered “a direct assault on the king”, a portent signifying their imminent downfall.1 At a time of tyrants with no hope of electing a new king democratically, blood moons were a taken as sign that the leader’s time was up. Rabbi David Kimchi (known as the RaDaK, 1160–1235) also expressed his belief that a blood moon is an omen of the downfall of the wicked in his Medieval writings on the prophets.
Signs in the sky like solar and lunar eclipses are very dramatic, and cause us to look up in wonder. They can be part of God speaking to us, but these natural phenomena don’t necessarily have spiritual significance and blood moons are not so rare. However, the moon turning to blood is mentioned in the Book of Joel as a harbinger of the “Great and terrible Day of the Lord” (Joel 2:31). When that day comes, we will most certainly get a new King!
The Purim story took place in Iran thousands of years ago. Today we are looking to God for another redemption story, another remarkable turnaround in Iran.
Just after Purim this year we saw another alarming natural phenomenon: Iran’s Hormuz beach turned a shocking shade of blood red. It was again a naturally occurring phenomenon caused by the high iron oxide content, but it sure looked spooky. It’s reminiscent of the first plague in the Exodus story, when the River Nile in Egypt was turned to blood. Let’s use these events as reminders to pray for Iran, for Israel, for the whole Middle East and for God’s great plan of redemption for all mankind.
Just as the Purim deliverance is a story remarkable turnaround: a story of annihilation and violence but with a happy ending, so Passover has the same themes. Starting with systematic genocide of baby boys, unbearable oppression and slavery, the gods of Egypt are assaulted one by one as the God of Abraham, Isaac and Jacob rains down plagues until His people are set free. In one of the most dramatic stories in the entire Bible, God saves His people with a miraculous deliverance, and the tables are turned on Israel’s enemies. However in both stories, we see multitudes of people, from both Egypt and Iran, joining the house of Israel as they witness the redemption that God brings.
In both stories, the peoples of Egypt and Iran give Israel all that they need for the tabernacle and then the temple in order to worship the One True God.
We also see the story of Yeshua’s first coming fits a similar pattern: starting with the genocide of baby boys, fraught with danger and persecution, an apparently hopeless situation which turns around to be the destruction of the enemy and and great joy breaking out as a result.
This is the pattern laid out for us that is repeated throughout Scripture, and will crescendo in the Ultimate Redemption ushering in the Messianic Age.
THE PROMISES OF ISAIAH 11Here’s a great passage full of promise of the goodness to come:
The wolf shall dwell with the lamb,
and the leopard shall lie down with the young goat,
and the calf and the lion and the fattened calf together;
and a little child shall lead them.
The cow and the bear shall graze;
their young shall lie down together;
and the lion shall eat straw like the ox.
The nursing child shall play over the hole of the cobra,
and the weaned child shall put his hand on the adder’s den.
They shall not hurt or destroy
in all my holy mountain;
for the earth shall be full of the knowledge of the Lord
as the waters cover the sea.
(Isaiah 11:6-9)
Finally, little ones will be totally safe. People have found the Hebrew names of the Bibas children in this passage, Kfir and Ariel, which mean a lion’s cub and a lion of God. In our devastation about the horrors of war, the passage brings hope and comfort that another reality is coming when Yeshua returns. Wrong will be put right.
However, what people often miss is the chapter before, and what leads to this idyllic state.
Isaiah 10 is a chapter full of judgement and wrath, mostly directed at the enemies of Israel. Isaiah 11 then begins with the promise of redemption and the introduction of the Messiah. While both these chapters have already been fulfilled in part, this is the pattern.
Of course, most Christians immediately identify the “shoot from the stump of Jesse” as Yeshua, Son of David, the son of Jesse, and rightly so. But many leap to the conclusion that the passage is all about the first coming. However, in most Messianic prophecies you’ll see the first AND the second coming in the same passage. Christians tend to see the incarnation, and Jewish people tend to see the grand finale. Both are usually there.
When we read verses 4-5 we are actually seeing a picture of Yeshua at the end of time, ruling and reigning as King of all the earth. He has all power, all authority, and this time He is not holding back:
With righteousness he shall judge the poor,
and decide with equity for the meek of the earth;
and he shall strike the earth with the rod of his mouth,
and with the breath of his lips he shall kill the wicked.
Righteousness shall be the belt of his waist,
and faithfulness the belt of his loins.
This picture matches Revelation 19:
Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. (Revelation 19:11-13)
The Messiah in Isaiah 11 is now ruling in power and killing the wicked. He is striking the earth and judging its inhabitants. Quite different to the first coming. He is righteous, faithful, and true, but He means business and He has blood on his robe. Whose blood? Not His this time. He is making war against His enemies in order to bring righteousness and justice. This is what it will take to bring about the Eden-like vision of Isaiah 11.
REDEMPTION REQUIRES A RESCUE FROM ENEMIESSo the story of Purim resembles and repeats the story of Passover, and the ultimate Redemption described in Isaiah 11 — the “Geula” as its known in Hebrew —will also resemble the deliverances manifested in ages past like Passover and Purim, but on a greater level.
Funnily enough, the Passover event, which foreshadowed the redemption from sin and death at calvary, is right in the middle of the story of Purim:
“Upon careful reading of Megillat Esther, we discover that Esther’s soirée with Achashverosh and Haman, and Haman’s sentencing to the gallows, took place on the first days of Pesach!” Rabbi Dr. Kenneth Brander points out.
These stories are closely related because they are part of the same existential battle that Israel finds itself in today: the ongoing war with Amalek that goes from generation to generation. Satan’s war against God and all that God loves. It’s the fight between good and evil, and we know who wins in the end.
Then the Lord said to Moses, “Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the memory of Amalek from under heaven.” And Moses built an altar and called the name of it, The Lord Is My Banner, saying, “A hand upon the throne of the Lord! The Lord will have war with Amalek from generation to generation.” (Exodus 17:14-16)
Amalek tried to destroy Israel right after the Exodus, and later King Saul was told to wipe them out completely, centuries before the time of Esther. This was a task he failed to accomplish which led to wicked Haman, descended from the king of the Amalekites, standing in the palace of Persia with the same genocidal intentions. The same spirit operates today in opposition to God and His purposes, but the Messiah will ultimately defeat all His enemies.
THE SIGN OF THE THRONE OF GODIn Exodus 17:16, the Hebrew for the words “throne of the Lord” [כס יה] are both spelled unconventionally, missing half their letters. Some have interpreted this to signify a promise from God: “that His Name will not be complete and His throne will not be complete until the name of Amalek is completely obliterated. And when his name is obliterated, the Divine Name will be complete, and the throne will be complete.”3 This refers to Psalm 9, a powerful, imprecatory psalm which describes the final end of Israel’s enemies and God taking His throne forever.
When the Lord has soundly defeated His enemies in the spiritual and the natural realms, the Prince of Peace, the Lord of lords and King of kings will take His place. He will stand as a sign, raised as a banner to all the people of the world, and He will sit on the throne that is rightfully His and rule with justice. God’s great redemption is coming.
And it’s coming soon.
In that day the root of Jesse, who shall stand as a signal for the peoples—of him shall the nations inquire,
and his resting place shall be glorious.
(Isaiah 11:10)
THE REASON YOU WON’T OFTEN FIND LAMB AT A JEWISH PASSOVER MEAL
ONE FOR ISRAEL
If you are familiar with the Passover story, you will know that the killing and eating of lambs is pretty central. So you might be surprised to hear that you won’t usually see lamb on the table at your average Jewish Passover seder.
Why is that?
ONE PASSOVER LAMB SACRIFICED FOR EVERYONEThe plural for lamb does not appear in the Bible
. There is only ever lamb singular. Sometimes the plural for sheep is used, and translated as lambs, but
the Hebrew for lambs is not in there.
There is
only
ONE Lamb!
In the Exodus story, it makes sense grammatically, even though they are using lamb in the singular, as you can see:
“Tell all the congregation of Israel that on the tenth day of this month, each man is to take a lamb for his family one lamb for the household. But if the household is too small for a lamb, then he and his nearest neighbor are to take one according to the number of the people. According to each person eating, you are to make your count for the lamb. Your lamb is to be without blemish, a year old male. You may take it from the sheep or from the goats. You must watch over it until the fourteenth day of the same month. Then the whole assembly of the congregation of Israel is to slaughter it at twilight. They are to take the blood and put it on the two doorposts and on the crossbeam of the houses where they will eat it. They are to eat the meat that night, roasted over a fire. With matzot and bitter herbs they are to eat it.” (Ex 12:3-8)
But even so – the whole assembly slaughters it?
Later on in Leviticus 23 we read that the priests slaughter one passover lamb for everyone, and also in Ezra 6 we see the same thing:
The exiles celebrated the Passover on the fourteenth day of the first month, for every one of the kohanim and the Levites had purified themselves and all of them were ceremonially pure.
They slaughtered the Passover lamb [the “Pesach” or “Passover”] for all the exiles, and for their fellow kohanimand for themselves. So those of Bnei-Yisrael who had returned from the exile ate it, together with all who had separated themselves from the impurity of the nations of the land to seek Adonai the God of Israel. (Ez 6:19-21)
2 Chronicles 35:11-13 repeats the same story – one lamb [“Pesach”] sacrificed for the many.
This points to God’s intention, that the Feast of Passover is about
one lamb:
The Lamb of God, who takes away the sin of the world.
FROM ONE PASSOVER LAMB PER FAMILY TO NO LAMBS AT ALLWhen looking at Jewish history, however, the Mishna describes in detail how the festival was celebrated around the time of Yeshua,
and it seems that
each family had their own
Passover lamb.
While the temple was still standing, it was usual for the people of Israel to descend upon the city of Jerusalem, and bring a lamb or goat for each family to be slaughtered.
The priests would ritually sacrifice the animals and take a bowl of the blood to pour on the altar, before giving the meat back to the family to be cooked on pomegranate branch skewers and enjoyed in the evening.
Due to the large numbers arriving, the sacrifices were done in three “sittings” so to speak.[1] So a lamb per family, as you might imagine from the instructions in Exodus 12.
But after the fall of the temple in 70 AD, Jewish practice was changed forever –
how could they follow the Torah’s commands without a temple? There was a rabbinic dispute about how to proceed on this matter of the Passover lamb, along with many other dilemmas. Opinion was divided about whether to have each family sacrifice and eat their lamb or goat at home (Rabbi Gamaliel’s proposal), or to avoid the lamb issue altogether, since only priests could carry out such sacrifices in the temple according to Jewish law – for that to happen, they would have to wait for the Messiah to come, and for the rebuilding of a new temple.
It wasn’t long before those opposing Gamaliel’s home sacrifice suggestion gained control and threatened anyone defying the ban with excommunication. A couple of generations after the death and resurrection of Yeshua, the practice of sacrificing animals for Passover stopped altogether.
From that time forth, lamb was off the table and, for the most part, off the menu.
GOD HIMSELF WILL PROVIDE THE PASSOVER LAMBThere are small numbers of radicals who, since Passover 1968 (after the recapturing of Jerusalem in 1967) have been trying to sacrifice lambs on the Temple Mount – an extremely politically dangerous thing to do. They were never been granted permission until this year, and so have secretly be sacrificing their Pascal lambs nearby, but earnestly long for the practice to be reinstated.
It was, after all, on that very spot that God told Abraham not to kill Isaac, assuring him that “God Himself will provide the Lamb” (Gen 22:8). Many generations later, He did, for it was also in Jerusalem that Yeshua shed his blood and became our Passover sacrifice.
If you go to Israel today, deep into Judea and Samaria to the Mount Gerizim, you will find people who are sacrificing lambs for Passover, one per family. Those people are the Samaritans. The Samaritan community is still around today, although in fairly small numbers, and they still adhere to the first five books of the Torah in their own way. I went to watch the spectacle, which was more emotional than I was expecting. The sudden horror of innocent lambs dying for no fault of their own… the reality of all that death for the benefit of others…
And our guide said something very profound. A question I will leave with you for this Passover:
“When you bring a sacrificial lamb to the temple for the priest to check for flaws
does the priest examine you,
or the lamb?”
Happy Passover dear friends!
The Meaning of the Ten Plagues and the Egyptian Gods they Defeated
ONE FOR ISRAEL
Ten plagues were inflicted on Pharaoh’s Egypt
before
he agreed to let God’s people go.
The first nine, as dramatic as they were, must have felt like failures to the people of Israel. They were miraculous, yes, but did they work? As far as the Hebrews were concerned, they were still stuck in slavery. With each plague, hopes must have been raised and dashed as Pharaoh kept saying no. We who know the end of the story can easily forget that it ends well — at least for the Israelites, and for the “mixed multitudes” of Egyptians who came out with them. (lol)
Why did God take so long to succeed? Why did the first nine fail? Was He lacking in power? Was His arm too short?
No. God’s purpose in the plagues was manifold.
God was not just setting the people Israel free into their destiny: He was also sending a message to Egypt. He was declaring truths for their sake and ours: for all who read the Exodus account from that day onwards. It wasn’t just the Egyptians who saw the reality of God’s mighty power, but all the nations around heard about what happened. Indeed, Rahab testified that all of Jericho heard the reports and understood a thing or two about the God of Israel.
These plagues, though severe and punishing, would lead many to the
One True God
What was God saying through the ten plagues? God was taking on the false Egyptian deities, demonstrating His sovereignty and supremacy over all creation. It is His. What were these gods? We learn from Scripture that man-made idols have no power in themselves, but trusting in them for help and protection is in fact the worship of demons
(see Deuteronomy 32:17 and Revelation 9:20 for example). There are demonic entities behind
every idol.
Let’s look at the ten plagues, and the Egyptian god that was roundly defeated by each one.
1. The water turning to blood
There were two revered Egyptian gods that were slammed down when Moses struck the Nile. The god Khnum, supposedly the guardian of the river’s source, was clearly off duty that day, or at least no match for the God of Israel. Hapi, the god of the annual flooding of the Nile was also unable to resist the plague.
Hapi was seen as the personification of the Nile, and the most important fertility god. According to Encyclopedia Britannica, Hapi was represented as “a fat man with swelling, pendulous breasts (as an indication of prosperity), dressed in a belt suitable to a marsh dweller or servant.” But as self-satisfied as that image might have been, the demon behind that idol wouldn’t have been very happy after God’s flex proved his impotence.
Khnum, on the other hand, was represented with a ram’s head, with horizontal twisting horns. This god was worshiped as a creator by the Egyptians, who believed that he created man from clay like a potter. He was also known as the lord of the surrounding First Cataract of the Nile River, the guardian of its source in the south.
God was proving first and foremost that their source of life, the Nile River, was under His command. He was also taking on the imposter creator god, Khnum. The God of Israel was letting everyone know that He alone was Lord of creation and life.
2. Frogs
By bringing an uncontrollable plague of frogs, the God of Israel was delivering a direct strike against the Egyptian god Heqet. Representing regeneration, rebirth, and fertility, Heqet was depicted as a frog-headed woman. However, this supposedly almighty frog-god could do nothing to stop the sudden invasion of frogs, and was proved to be powerless in the face of Yahweh.
3. Lice
Geb (also known as Seb or Keb) was considered a god of the earth, often portrayed as a goose or as a man stretched out in the dust of the earth. While earth deities in other cultures are usually considered female, Geb was male and bisexual, yet able to produce eggs, representing fertility. The earth itself was seen as his house and earthquakes were thought to be his laughter. But when God showed His sovereignty over the earth and all that was in it by bringing a plague of lice, there was no more laughing. The Egyptian earth god Geb was silenced. Moses struck the dust of the earth with his rod bringing the plague of lice by the finger of God.
4. Flies
Shu, the god of air and supporter of the sky was next up for humiliation. Shu was often depicted in human form with an ostrich feather on his head, the hieroglyphic for his name. However, the air was totally commandeered by the God of Israel and his army of flies in the third plague.
In museums around the world you can see many ancient Egyptian amulets in the shape of flies, which were considered protective against harm. Taylor Woodcock from the University of Toronto explains that these “so-called ‘homopoeic amulets’ were magical objects that relied on the image of a creature (or their parts) to protect or empower the wearer.” She adds, “Wearing a fly amulet was probably believed to protect the wearer from insect bites or ward off pesky flying creatures through apotropaic magic.”
Not only was God making a mockery of their magic, but the image of the fly was also adopted a symbol of military prowess, and has been found in the tombs of warriors. Fly amulets were given as awards for success in battle. But now the Egyptians were beginning to get a taste of how much mightier the God of Israel was than all the armies of Egypt when He released swarms of flies they could do nothing about.
5. Livestock pestilence
Hathor was the Egyptian goddess of fertility, women, love, and the sky. The deity would usually be portrayed as a cow, a very important animal in the ancient world that could only be found in fertile areas where water was plentiful. Other gods were also made in the image of livestock, such as Amon who was portrayed as a ram, and Mnevis as a black bull. Hapi, also known as Apis, was also represented as a sacred bull, and Khnum often given a ram’s head. It goes without saying that livestock in the ancient world were extremely important.
By striking Egypt’s livestock in the fourth plague, it was clear that the God of Israel could deprive Egypt of one of the main sources of life in a direct assault on their gods.
6. Boils
Next God proved His authority to affect not just the natural world around them, but their very lives. With the plague of boils, God showed His power to wound and to heal in a direct affront to the Egyptian gods of healing, such as Sekhmet and Isis, who were left powerless to help.
Ancient Egyptians believed the goddess Isis could perform magic and heal the sick, but this was clearly beyond her scope. The Rosicrucian Egyptian Museum describes Egyptian god Sekhmet as “a terrifying goddess”, who could avert plague and cure disease for those she considered friends. “She was the patron of physicians and healers,” and apparently “ancient Egyptians believed that Sekhmet had a cure for every problem.”2 Not this one I guess.
7. Hail
By pelting the land of Egypt with a plague of catastrophic hail, God was assaulting the Egyptian gods of the atmosphere and weather, as well as the earth and all it contains. As this plague beat down on the land, the Egyptian sky goddess Nut, and storm god Seth, supposedly associated with strange and frightening events such as eclipses, thunderstorms, and earthquakes along with Shu, god of the air, couldn’t lift a finger to prevent the disaster.
8. Locusts
The seventh plague of locusts showed up the Egyptian god Bastet, a deity in the form of a cat who was supposed to be the protector of crops from rodents and vermin like locusts. Neither was Osiris god of agriculture, much help. Osiris was considered the ruler of death and life, and of sprouting vegetation, and legend had it that Osiris developed agriculture in Egypt. However, Osirius was a dead deity, being ruler of the dead, and this plague just went to show quite how dead and useless he was, along with Bastet.
9. Darkness
By bringing the plague of darkness, God demonstrated His sovereignty over Egypt’s most powerful gods. The sun god, Ra, had the head of a falcon and the body of a human. This deity was often considered to be the first king, ruling initially over humans and gods on earth and then later in the heavens, according to the British Museum.3 Ancient Egyptians thought Ra had power to control the sky and the weather, as well as life and death. There were also other sun gods such as Aton, depicted simply as a circular yellow sun with rays emitting from the disk that had human hands. Horus was another, portrayed as a falcon with his right eye as the sun or morning star, representing power and quintessence.
So much for their power. They all had to sit in silence and defeat, their hubris snuffed out with the sun they supposedly controlled.
10. Death of firstborn children.
And last but not least was the direct repayment for Pharaoh’s genocidal massacre of Hebrew baby boys. This tenth plague was a direct strike against the Pharaoh himself and his line. Egyptian pharaohs were considered deities, and descendants of the gods, but none could withstand God’s destroying angel. In the book of the dead, the Pharaoh says “I am decreed to be the Heir, the Lord of the Earth of Geb. I have union with women. Geb hath refreshed me, and he hath caused me to ascend his throne.”4 But all who had foolishly put their faith in Pharaoh saw that their leader had no supernatural powers at all. The God of Israel proves once and for all that none of the gods of Egypt, no human pretenders or made up idols are able to resist His mighty power. He is the one true Lord of life, who holds the keys of death and hades.
And the Lord said to Moses, “When you go back to Egypt, see that you do before Pharaoh all the miracles that I have put in your power. But I will harden his heart, so that he will not let the people go. Then you shall say to Pharaoh, ‘Thus says the Lord, Israel is my firstborn son, and I say to you, “Let my son go that he may serve me.” If you refuse to let him go, behold, I will kill your firstborn son.’” (Exodus 4:21-23)
And so God did exactly as He said. Fear of God keeps us safe, whereas foolish presumption based on doubting God’s word puts us in severe danger. Pharaoh lost his beloved firstborn son, and his armies were drowned in the sea, just as he had drowned Israel’s sons. God is not mocked.
Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. (Romans 11:22)
How to avoid idolatrySo it was that God swept in, destroyed Egypt’s precious idols one by one, and proved Himself to be Lord of All — the Supreme Champion. Israel’s beloved rescuer. He is King of kings and Lord of Lords, and there is no other god but Him. A multitude of Egyptians were convinced and came out with Israel. God’s purpose was love: love for Israel, His firstborn son, love for the Egyptians who were lost in their idolatry, and love for all the nations who would be saved by the Messiah coming through the family line.
God led His people into the desert and took the nation into a new covenant with Himself, like a marriage. At Mount Sinai, the ten plagues were left behind and now Ten Commandments were put in place. How did God’s instructions for life begin?
“I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.
“You shall have no other gods before me.
“You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments. (Exodus 20:2-6)
Ten represents God’s laws and judgements, His order and plan. God wants to love and bless us, but our sin will inevitably come back on us if we fall into idolatry. We must worship Him alone.
As you might remember it was even while these laws were being given that Israel immediately fell into idolatry of the worst kind by making the golden calf. God took Israel out of Egypt, but getting Egypt out of Israel would be more difficult. Deliverance comes from God, but obedience comes from us. God can do His part, but will we do ours?
The Egyptians later would abandon their system of gods and pharaonic worship in favor of the moon god of Saudi Arabia. Even without an image or statue, idolatry still grips the nation, but God has not finished with them yet. There is more to come for both Egypt and for Israel, and indeed for all the nations of the world.
Although we might not have statues like the ancient Egyptians, we can still slip into idolatry, even as God’s people did in the Bible. A good warning signal is complaining, much as the Israelites moaned their way through the desert. Complaining reveals a heart focused on something other than God. Let God highlight any area where we have let something else take His place. Try the action of physically bowing before God as you worship Him today. He deserves all our worship and honor. When we finally see Him face to face, I’m sure we’ll all hit the floor just as they did in the Bible. He is the only true God, almighty yet loving. He sacrificed His own Son to rescue us from the slavery of sin. He is worthy of all we have.
In a fantastically multi-sensory way,
the Feast of Passover
pictures the salvation and deliverance of the Israel from
Egypt,
and foreshadows the salvation that
the Messiah
would work for the whole world one and a half thousand years later.
It is a festival of freedom – from slavery, and from sin. It is no accident that the Jewish year starts at this point, according to God’s word to Moses: “This month shall be your beginning of months; it shall be the first month of the year to you” (Exodus 12:2). This is God’s way of letting us know the cosmic significance of the coming events. The clock starts here.
CELEBRATING PASSOVER AS A CHRISTIAN
Whether or not Christians should celebrate Passover is a matter of personal conscience. Like all other Jewish Feasts, it is a foreshadowing of Yeshua… Passover speaks of his atoning work as the Lamb of God. Colossians 2:16-17 tells us that we should “let no one judge us in food or in drink, or regarding a festival or a new moon or Sabbaths…” Christians are no longer bound to observe the Passover Feast the way the Jewish people were commanded to according to the Bible, but it is very interesting and beneficial to dig into the symbolism nonetheless. By studying and celebrating this feast that was designed by God himself, we can enrich our understanding of his salvation story, and dig up all the clues, hints and pointers that he has woven in there for our instruction. He uses sight, smell, taste and touch as well as hearing and experiencing the story
to teach us the truths that he wants us to grasp.
BEHOLD, THE LAMB OF GOD WHO TAKES AWAY THE SIN OF THE WORLD!
Most of the Passover story is laid out in Exodus 12-13. The Israelites were commanded by God to take the blood of a lamb—one without blemish, that had been thoroughly checked and inspected for four days—and put it on the doorposts of their houses. When the angel of the Lord saw the innocent blood, he would “pass over” that house. Similarly, when we accept Yeshua as our Savior we apply His atoning sacrifice to our lives, and spiritually put His shed blood on the doorposts of our spiritual houses. Then God delivers us from the penalty of death and sets us free from the bondage of sin.
The Last Supper was a Passover meal which Yeshua ate with his disciples. The people were required to present their lambs to the priest for inspection four days before Passover. It was on this very this day, four days before Passover, that Yeshua, rode into Jerusalem on a donkey to shouts of “Hosanah!” Which means, “Save us!” For the next four days, the religious leaders grilled and tested him, but he passed the test with flying colours. He is the spotless Passover lamb.
CELEBRATING PASSOVER: RABBINIC TRADITIONS WITH MESSIANIC MEANING
Many of the rituals associated with the traditional Passover seder have not originated in the Bible but have been created by the Jewish Rabbis after the destruction of the temple. Even though they seem to be man-made traditions instituted by those who rejected Yeshua, they have the Holy Spirit’s fingerprints all over them, unintentionally pointing to truths about the Messiah and the message of the cross.
The Passover festival requires some serious preparations. For many days before the holiday eve, the observant Jewish families thoroughly clean their houses removing everything that contains yeast or leaven to fulfill the commandment in Exodus 12:19; “For seven days no yeast is to be found in your houses.” This preparation can teach believers in Yeshua many lessons. There is a spiritual preparation that is surely reflected here. The Apostle Paul in 1 Corinthians 5:7-8 challenges us to “Purge out the old leaven that we might be a new lump and keep the feast with unleavened bread of sincerity and truth..” In the Bible leaven represents sin and evil. The clear point here is that God wants evil out of our lives. After we are saved, the sanctification process continues and must go on every day of our lives.
Yeshua was betrayed and arrested on the Feast of Passover. He was crucified, striped and pierced, wrapped in white linen and buried during the Feast of the Unleavened Bread that begins right after the Passover day. Today, matza (the unleavened bread) is striped and pierced for fast baking to ensure no leavening occurs. On the Passover table there are three special Matzot wrapped in a white cloth. The top one represents God in Heaven, the bottom piece is people down on earth, and the middle one is the Mediating Priest. At the beginning of the meal this middle piece is broken, wrapped in a white cloth and hidden away. The children of the house search for it after the meal. When they find it, it is eaten with the third cup of wine, called the Cup of Redemption. What a beautiful and strikingly clear picture of Yeshua in this ritual! Yeshua said, “Whoever does not receive the kingdom of God as a little child will by no means enter it” (Luke 18:17).
WHAT’S ON THE SEDER PLATE?
How to celebrate Passover as a Christian?The Passover meal is eaten while reclining on pillows around the table which signifies that those who eat it are no longer slaves but free people! On the seder table there is a plate with various foods. Some are eaten and others are there to remind us of the many miracles God performed when He delivered Israelis out of Egypt.
A lamb bone represents the Passover sacrifice, the bitter herbs remind us of the life of slavery in Egypt but can also remind us of the bitterness of sin. Charoset is a sweet paste the texture of which reminds us of the clay with which the bricks were made in Egypt, but its sweetness can also remind us of the presence of the Lord that brings sweetness into most difficult situations. Dipping karpas (parsley or celery) into saltwater reminds us of the crossing the Red Sea. Israel went in as slaves and came out on the other side as a free people. It was almost like baptism, a symbolic representation of our death to sin and beginning of a new life with Yeshua. The egg is a later addition to the seder plate. Some say it represents the Jewish people who despite severe persecution survived as a nation for 4,000 years. The egg is the only food that gets harder the more you cook it, just like believers in Yeshua become stronger when they go through pressure and trials.
DO CHRISTIANS CELEBRATE PASSOVER?
If you are able to attend a Passover seder meal with a Jewish family it can be a very meaningful and enlightening event. Christians can gain so much from this experience as they learn of God’s faithfulness to the children of Israel when He brought them out of Egypt into a whole new life of freedom.
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
(Romans 6:1–14)
Now we have this treasure in jars of clay to show that this surpassingly great power is from God and not from us. We are hard pressed on all sides, but not crushed; perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed.
We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body. For we who are alive are always consigned to death for Jesus’ sake, so that the life of Jesus may also be revealed in our mortal body. So then, death is at work in us, but life is at work in you.
And in keeping with what is written, “I believed, therefore I have spoken,” we who have the same spirit of faith also believe and therefore speak, knowing that the One who raised the Lord Jesus will also raise us with Jesus and present us with you in His presence. All this is for your benefit, so that the grace that is extending to more and more people may cause thanksgiving to overflow, to the glory of God.
Therefore we do not lose heart. Though our outer self is wasting away, yet our inner self is being renewed day by day. For our light and momentary affliction is producing for us an eternal weight of glory that is far beyond comparison. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.
Our Eternal Dwelling
(Romans 8:18–27)
For we know that if the earthly tent we live in is dismantled, we have a building from God, an eternal house in heaven, not built by human hands. For in this tent we groan, longing to be clothed with our heavenly dwelling, because when we are clothed, we will not be found naked. For while we are in this tent, we groan under our burdens, because we do not wish to be unclothed but clothed, so that our mortality may be swallowed up by life. And it is God who has prepared us for this very purpose and has given us the Spirit as a pledge of what is to come.
Therefore we are always confident, although we know that while we are at home in the body, we are away from the Lord. For we walk by faith, not by sight. We are confident, then, and would prefer to be away from the body and at home with the Lord. So we aspire to please Him, whether we are at home in this body or away from it. For we must all appear before the judgment seat of Christ, that each one may receive his due for the things done in the body, whether good or bad.
Ambassadors for Christ
Therefore, since we know what it means to fear the Lord, we try to persuade men. What we are is clear to God, and I hope it is clear to your conscience as well. We are not commending ourselves to you again. Instead, we are giving you an occasion to be proud of us, so that you can answer those who take pride in appearances rather than in the heart.
If we are out of our mind, it is for God; if we are of sound mind, it is for you. For Christ’s love compels us, because we are convinced that One died for all, therefore all died. And He died for all, that those who live should no longer live for themselves, but for Him who died for them and was raised again.
So from now on we regard no one according to the flesh. Although we once regarded Christ in this way, we do so no longer. Therefore if anyone is in Christ, he is a new creation. The old has passed away. Behold, the new has come!
All this is from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to Himself in Christ, not counting men’s trespasses against them. And He has committed to us the message of reconciliation.
Therefore we are ambassadors for Christ, as though God were making His appeal through us. We implore you on behalf of Christ: Be reconciled to God. God made Him who knew no sin to be sin on our behalf, so that in Him we might become the righteousness of God.
Faith and Assurance
(Genesis 1:1–2; John 1:1–5)
Now faith is the assurance of what we hope for and the certainty of what we do not see. This is why the ancients were commended.
By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible.
The Faith of Abel, Enoch, Noah
(Genesis 4–9)
By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as righteous when God gave approval to his gifts. And by faith he still speaks, even though he is dead.
By faith Enoch was taken up so that he did not see death: “He could not be found, because God had taken him away.”
For before he was taken, he was commended as one who pleased God.
And without faith it is impossible to please God.
For anyone who approaches Him must believe that He exists and that He rewards those who earnestly seek Him.
By faith Noah, when warned about things not yet seen, in godly fear built an ark to save his family.
By faith he condemned the world and became heir of the righteousness that comes by faith.
The Faith of Abraham and Sarah
(Genesis 15–22; Romans 4:1–12)
By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, without knowing where he was going. By faith he dwelt in the promised land as a stranger in a foreign country. He lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise. For he was looking forward to the city with foundations, whose architect and builder is God.
By faith Sarah, even though she was barren and beyond the proper age, was enabled to conceive a child, because she considered Him faithful who had promised. And so from one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore.
All these people died in faith, without having received the things they were promised. However, they saw them and welcomed them from afar. And they acknowledged that they were strangers and exiles on the earth.
Now those who say such things show that they are seeking a country of their own. If they had been thinking of the country they had left, they would have had opportunity to return.
Instead, they were longing for a better country, a heavenly one. Therefore God is not ashamed to be called their God, for He has prepared a city for them.
By faith Abraham, when he was tested, offered up Isaac on the altar. He who had received the
promises was ready to offer his one and only son, even though God had said to him,
“Through Isaac your offspring will be reckoned.”
Abraham reasoned that God could raise the dead, and in a sense, he did
receive Isaac back from death.
The Faith of Isaac, Jacob, and Joseph
(Genesis 27–50)
By faith Isaac blessed Jacob and Esau concerning the future.
By faith Jacob, when he was dying, blessed each of Joseph’s sons and worshiped as he leaned on the top of his staff.
By faith Joseph, when his end was near, spoke about the exodus of the Israelites and gave instructions about his bones.
The Faith of Moses
(Exodus 2–15; Acts 7:20–22)
By faith Moses’ parents hid him for three months after his birth, because they saw that he was a beautiful child, and they were unafraid of the king’s edict.
By faith Moses, when he was grown, refused to be called the son of Pharaoh’s daughter. He chose to suffer oppression with God’s people rather than to experience the fleeting enjoyment of sin. He valued disgrace for Christ above the treasures of Egypt, for he was looking ahead to his reward.
By faith Moses left Egypt, not fearing the king’s anger; he persevered because he saw Him who is invisible. By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch Israel’s own firstborn.
By faith the people passed through the Red Sea as on dry land;
but when the Egyptians tried to
The Faith Many
(Joshua–Malachi)
By faith the walls of Jericho fell, after the people had marched around them for seven days.
By faith the prostitute Rahab, because she welcomed the spies in peace, did not perish with those who were disobedient.
And what more shall I say? Time will not allow me to tell of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets, who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions, quenched the raging fire, and escaped the edge of the sword; who gained strength from weakness, became mighty in battle, and put foreign armies to flight.
Women received back their dead, raised to life again. Others were tortured and refused their release, so that they might gain a better resurrection. Still others endured mocking and flogging, and even chains and imprisonment.
They were stoned, they were sawed in two, they were put to death by the sword. They went around in sheepskins and goatskins, destitute, oppressed, and mistreated. The world was not worthy of them. They wandered in deserts and mountains, and hid in caves and holes in the ground.
These were all commended for their faith, yet they did not receive what was promised. God had planned something better for us, so that together with us they would be made perfect.
Romans 8:24-25
For in this hope we were saved; but hope that is seen is no hope at all. Who hopes for what he can already see? / But if we hope for what we do not yet see, we wait for it patiently.
2 Corinthians 5:7
For we walk by faith, not by sight.
James 2:17-18
So too, faith by itself, if it does not result in action, is dead. / But someone will say, “You have faith and I have deeds.” Show me your faith without deeds, and I will show you my faith by my deeds.
Matthew 21:21-22
“Truly I tell you,” Jesus replied, “if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen. If you believe, you will receive whatever you ask for in prayer.”
Mark 11:22-24
“Have faith in God,” Jesus said to them. / “Truly I tell you that if anyone says to this mountain, ‘Be lifted up and thrown into the sea,’ and has no doubt in his heart but believes that it will happen, it will be done for him. / Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours.
John 20:29
Jesus said to him, “Because you have seen Me, you have believed; blessed are those who have not seen and yet have believed.”
1 Peter 1:8-9
Though you have not seen Him, you love Him; and though you do not see Him now, you believe in Him and rejoice with an inexpressible and glorious joy, / now that you are receiving the goal of your faith, the salvation of your souls.
2 Corinthians 4:18
So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.
Galatians 5:5
But by faith we eagerly await through the Spirit the hope of righteousness.
Ephesians 2:8
For it is by grace you have been saved through faith, and this not from yourselves; it is the gift of God,
1 John 5:4
because everyone born of God overcomes the world.
And this is the victory that has overcome the world:
our faith.
Habakkuk 2:4
Look at the proud one; his soul is not upright—but the righteous will live by faith--
Genesis 15:6
Abram believed the LORD, and it was credited to him as righteousness.
Isaiah 7:9
The head of Ephraim is Samaria, and the head of Samaria is the son of Remaliah. If you
do not stand firm in your faith, then you will not stand at all.’”
Psalm 27:13
Still I am certain to see the goodness of the LORD in the land of the living.
Hebrews 11:13
These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.
Hebrews 10:22,39
Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water…
Acts 20:21
Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.
Psalm 27:13
I had fainted, unless I had believed to see the goodness of the LORD in the land of the living.
Psalm 42:11
Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God:
for I shall yet praise him, who is the health of my countenance, and my God.
Hebrews 2:3
How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord,
and was confirmed unto us by them that heard him;
Hebrews 3:14
For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;
2 Corinthians 9:4
Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.
Hebrews 6:12,18,19
That ye be not slothful, but followers of them who through faith and patience inherit the promises…
Hebrews 11:7,27
By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to
the saving of his house;
by the which he condemned the world, and became heir of the righteousness which is by faith…
Romans 8:24,25
For we are saved by hope: but hope that is seen is not hope: for what a man seeth,
why doth he yet hope for? …
2 Corinthians 4:18
While we look not at the things which are seen, but at the things which are not seen: for the things which
are seen are temporal; but the things which are not seen are eternal.
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 with the 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).
When Jesus called his disciples, the PASSED OVER into
NEW NAMES
Leaving businesses, tax booths, shady deals, and fishing docks
During the Last Supper,
Jesus Predicted Peters Denial and Judas
Betrayal
Judas's name has become synonymous with betrayal, treachery,
Greed, and the influence of Satan
though Peter betrayed
Jesus many times as well, he had a mustard seed
of Faith to Recover
The Light of the Gospel
Therefore, since God in His mercy has given us this ministry, we do not lose heart. Instead, we have renounced secret and shameful ways. We do not practice deceit, nor do we distort the word of God. On the contrary, by open proclamation of the truth, we commend ourselves to every man’s conscience in the sight of God. And even if our gospel is veiled, it is veiled to those who are perishing.
The god of this age has blinded the minds of unbelievers, so they cannot see the light of the gospel of the glory of Christ, who is the image of God. For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake. 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 the glory of God in the face of Jesus Christ.
The passage emphasizes the importance of spiritual maturity, urging believers to grow in their understanding of God's truth rather than being easily influenced by shifting or deceptive doctrines.
The Importance of Truth:
The passage encourages speaking the truth in love and growing up into Christ, the head of the church, rather than being carried away by false teachings.
Avoiding Deception
The warning against being "tossed to and fro" is a call to discernment and to avoid being tricked by those who seek to mislead others. Paul is saying that unless you grow in maturity in your faith and understand what the word of God actually says, you will be prone to follow the waves of popular spirituality and false teachings. Ephesians 4:14-16, specifically verse 14, states, "Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming." "Tossed to and fro": This imagery describes being unstable, like a ship at sea, constantly moving without direction or purpose.
"Every wind of doctrine"
This refers to the many and varied teachings, some true and some false, that can influence people's beliefs and actions. "By human cunning, by craftiness in deceitful schemes": This highlights the manipulative tactics used by those who spread false teachings, often disguising their intentions to deceive others.
Jeremiah 17:7-8
But blessed is the man who trusts in the LORD, whose confidence is in Him. He is like a tree planted by the waters that sends out its roots toward the stream. It does not fear when the heat comes, and its leaves are always green. It does not worry in a year of drought, nor does it cease to produce fruit.
John 15:5
I am the vine and you are the branches.
The one who remains in Me, and I in him, will
bear much fruit.
For apart from Me you can do nothing.
Biblical Truth Encircles Reality
The Truth about Truth
Facebook Group Page
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
To be spiritually dead is to be separated
from An Authentic
Relationship with Christ
John spoke severely,
challenging these religious leaders’ spiritual pride and hypocrisy head-on.
They needed to know that God’s judgment for sin was coming.
Baptism is an outward symbol of true heart change.
John’s baptism was a “baptism of repentance.”
Repentance is the act of changing one’s mind that results in a change of actions.
Sincere
repentance involves turning away from sin
both in thought and action.
When the crowds came to John for baptism, they were
showing their repentance and identifying with
a new life.
The Pharisees and Sadducees were
detached
observers
at John’s baptism.
They claimed to have repented of their sins--
sins they eagerly
pointed out in others—yet they lived as sinners,
all the while denying their own guilt.
The Parable of the Sower,
found in Matthew 13:1-23, Mark 4:1-20, and Luke 8:4-15,
uses the imagery of a farmer scattering seeds to illustrate
how people respond
to the Gospel message, with different "soils" representing
different hearts
and their receptivity to the
Seed
(the Word of God)
Romans 11:8
as it is written:
“God gave them a
spirit of stupor, eyes that could not see,
and ears
that could not hear, to this very day.”
Isaiah 6:9-10
And He replied: “Go and tell this people,
‘Be ever hearing, but never understanding; be ever seeing, but never perceiving.’
Make the hearts
of this people calloused; deafen their ears and close their eyes.
Otherwise they might see with their eyes,
hear with their ears, understand with their hearts,
and turn and be healed.”
For circumcision indeed is of value if you obey the law, but if you
break the law,
your circumcision becomes uncircumcision
So, if a man who is uncircumcised keeps the precepts of the law,
will not his uncircumcision be regarded as circumcision?
Then he who is
physically uncircumcised but
keeps the law
will condemn you
who have the written code
and
circumcision
but break the law
For no one is a Jew who is
merely one outwardly, nor is circumcision
outward and physical
But a Jew is one
inwardly,
and
circumcision is a matter of the
heart,
by the Spirit,
not by the letter.
His praise is not from man
but from God.”
“‘Which commandment is the most important of all?’
Jesus answered,
‘The most important is,
“Hear, O Israel: The Lord our God, the Lord is one.
And you shall love the Lord your God
with all your heart and with all your soul
and with all your mind and with all your strength.”
The second is this:
“You shall love your neighbor as yourself.”
There is no other commandment greater than these.’”
The law of Christ, then, is to love God with all of our being and to love our neighbors
as we love ourselves.
In Mark 12:32–33, the scribe who asked Jesus the question responds with,
“To love him with all your heart,
with all your understanding and with all your strength,
and to love your neighbor as yourself
is more important than all burnt offerings and sacrifices.”
And it is not burdensome
In this, Jesus and the scribe agreed that those two commands are the core of the
entire Old Testament Law.
All of the Old Testament Law can be placed
in the category of
“loving God” or “loving your neighbor.”
Various New Testament scriptures state that
Jesus fulfilled the
Old Testament Law,
bringing it to completion and conclusion
(Romans 10:4; Galatians 3:23–25; Ephesians 2:15).
If Christians would
truly and wholeheartedly
obey those two commands,
we would be
fulfilling
everything that God requires of us.
We are to obey the law of Christ because we love Him,
not so that we can
check off a list of commands that we successfully obeyed
"hardened heart" is a unwillingness to respond to God,
characterized by
spiritual ignorance and rejection of
His message.
a person's
spiritual state of being closed off to God's word and grace.
Sin and Idolatry: A hardened heart can be a consequence of sin and idolatry, leading to spiritual distance from God.
Withholding Grace: God can "harden" a heart by withholding grace and leaving individuals to their own sinful desires.
Rejection of God's Word: Refusing to believe and obey God's word can lead to a hardened heart.
Spiritual Blindness: A hardened heart is unable to see or understand spiritual truths.
Unwillingness to Repent: A hardened heart refuses to repent and turn to God.
Rebellion and Resistance: A hardened heart rebels against God's authority and resists His guidance.
The story of Pharaoh in the Old Testament illustrates how God
hardened Pharaoh's heart,
leading him to
repeatedly refuse to let the Israelites go.
Jesus chided his disciples for their "hardness of heart" when they
failed to understand his teachings
The Power of the Holy Spirit
The Holy Spirit is
The One
who can truly soften and transform a hardened heart.
Studying God's Word
and Engaging with the Bible and seeking to understand
God's truth
can help soften a heart.
Turning away from sin and seeking God's forgiveness is essential
for softening a hardened heart.
When Adam sinned in Genesis 3:6, he ushered in death for all humanity. God’s command to Adam and Eve was that they could not eat of the tree of the knowledge of good and evil. It came with the warning that disobedience would result in death: “And the LORD God commanded the man, saying, ‘You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.’” The phrase “you shall surely die” could be literally translated
“dying you shall die.” This signifies a continuous state of death that began with
spiritual death,
continues throughout life as a
gradual
degradation of the body,
and
culminates in physical death.
The immediate spiritual death
resulted in
Adam’s separation from God.
His act of hiding from God
(Genesis 3:8)
demonstrates this separation,
as does his attempt
to shift
blame
for the sin to the woman
(Genesis 3:12)
Unfortunately, this spiritual – and eventual physical – death was not confined to Adam and Eve. As the representative of the human race, Adam carried all of humanity into his sin. Paul makes this clear in Romans 5:12, telling us that sin and death entered the world and spread to all men through Adam’s sin.
Additionally, Romans 6:23 says that the wages of sin is death; sinners must die, because sin separates us from God.
Any separation from the Source of Life is, naturally, death for us.
The condemnation you are like whitewashed tombs was part of Jesus’ indictment of the scribes and Pharisees in Matthew 23.
It is one of seven woes Jesus pronounced on the religious leaders as He confronted them about their hypocrisy.
Whitewashed tombs means exactly what it sounds like: tombs or mausoleums that have been covered with white paint, so they
“look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean”
(Matthew 23:27).
This speaks to the spiritual condition of the scribes and Pharisees. Outwardly, they were holy and clean, but inside they were spiritually dead.
The comparison to whitewashed tombs would have been quite offensive because the Mosaic Law states, “Whoever touches the dead body of any person shall be unclean seven days” (Numbers 19:11, ESV). For a group of people who prided themselves on ceremonial cleanliness and following the law, the accusation that they were full of dead bodies would be insufferable. That was precisely Jesus’ point, though.
They may have been ceremonially clean, but, inside, they were the highest level of unclean--
full of the death and decay they tried so hard to avoid.
Such a harsh statement from Jesus reveals
His anger at the hypocrisy in the religious leaders,
who only cared about appearances.
They took care of what people could see—and took pride in it
--but they neglected
what God could see.
They “painted the outside,” leaving the inside full of greed and self-indulgence
(Matthew 23:25).
In their eyes, if they followed the law to the letter, they were holy, and the condition of their hearts wouldn’t matter. Jesus needed to confront the superficiality of these dangerous leaders who did not practice what they preached. The whitewashed tombs were leading themselves and others to death and separation from God
(Matthew 23:15).
Treasures in Heaven
(Luke 12:32–34)
Do not store up for yourselves treasures on earth, where moth and rust destroy, and where
thieves break in and steal. But store up for yourselves
treasures in heaven,
where moth and rust do not destroy, and where thieves do not
break in and steal.
For where your treasure is, there your heart will be also.
The Lamp of the Body
(Luke 11:33–36)
The eye is the lamp of the body
If your eyes are good,
your whole body will be
full of light.
But if your eyes are bad,
your whole body will be full of darkness.
If then the light
within you is darkness, how great is that darkness!
No one can serve two masters:
Either he will hate the one and love the other,
or he will be
devoted to the one and despise the other.
You cannot serve both God and money.
In the Sermon on the Mount, Jesus explained that the law was less about what to do and not do and more about changing the heart. One analogy is that the law is like a mirror, revealing the flaws in man and how much they need God, like a mirror showing the food stuck between one’s teeth.
The law can reveal uncleanness,
but it cannot be used to make a person
righteous;
only God can do that.
The Pharisees were taking the mirror
off the wall and trying to use it to pick their teeth.
It simply does not work.
Whitewashed tombs work as a good
contrast to
Jesus Himself, the Son of Man, who came to bring life
(John 10:10).
He offered rest and grace
instead of the impossible burden and condemnation of the Pharisees
(Matthew 11:28–30).
The superficial cleanness of whitewashed
tombs
cannot compare
to the deep-cleaning blood of Christ
(1 John 1:7).
“In him
we have redemption through
his blood,
the forgiveness of sins,
in accordance
with the RICHES of God’s GRACE”
(Ephesians 1:7).
But it is not just inherited sin that causes spiritual death; our own sinfulness contributes. Ephesians 2 teaches that, before salvation, we are “dead” in trespasses and sins (verse 1). This must speak of spiritual death, because we were still “alive” physically before salvation. While we were in that spiritually “dead” condition, God saved us (verse 5; see also Romans 5:8). Colossians 2:13 reiterates this truth: “And you, who were dead in your trespasses . . .
God made alive together with him, having forgiven us all our trespasses.”
Since we are dead in sin, we are completely unable to trust God or His Word.
Jesus repeatedly claims that we are powerless without Him
(John 15:5)
and that we cannot come to Him without God’s enabling (John 6:44).
Paul teaches in Romans 8 that our natural minds cannot submit to God,
nor please Him (verses 7-8).
In our fallen state, we are incapable of even understanding
the things of God
(1 Corinthians 2:14).
The act of God whereby
He makes us alive from spiritual death
is called regeneration.
Regeneration
is accomplished only by the Holy Spirit,
through the
death and resurrection of
Jesus Christ.
When we are regenerated, we are made alive together with Christ (Ephesians 2:5) and renewed by the Holy Spirit (Titus 3:5). It is like being born a second time, as Jesus taught Nicodemus in John 3:3, 7. Having been made alive by God, we will never truly die – we have eternal life. Jesus said often that to believe in Him is to have eternal life (John 3:16, 36; 17:3).
Sin leads to death. The only way to escape that death is to come to Jesus through faith, drawn by the Holy Spirit. Faith in Christ leads to spiritual life, and ultimately to eternal life.
Fear God Alone
(Luke 12:4–7)
26So do not be afraid of them. For there is nothing concealed that will not be disclosed, and nothing hidden that will not be made known. 27What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the housetops.
28Do not be afraid of those who kill the body but cannot kill the soul.
Instead, fear the One who can destroy both soul and body in hell.
Confessing Christ
(Luke 12:8–12)
32Therefore everyone who confesses Me before men, I will also confess him before My Father in heaven. 33But whoever denies Me before men, I will also deny him before My Father in heaven.
Paul’s Greeting to Timothy
(1 Timothy 1:1–2)
1Paul, an apostle of Christ Jesus by the will of God, according to the promise of life in Christ Jesus,
2To Timothy, my beloved child:
Grace, mercy, and peace from God the Father and Christ Jesus our Lord.
Faithfulness under Persecution
(Matthew 10:16–25)
8So do not be ashamed of the testimony of our Lord, or of me, His prisoner. Instead, join me in suffering for the gospel by the power of God. 9He has saved us and called us to a holy calling, not because of our works, but by His own purpose and by the grace He granted us in Christ Jesus before time began.
10And now He has revealed this grace through the appearing of our Savior, Christ Jesus, who has abolished death and illuminated the way to life and immortality through the gospel,
11to which I was appointed as a preacher, an apostle, and a teacher.
12For this reason, even though I suffer as I do, I am not ashamed; for I know whom I have believed, and I am convinced that He is able to guard what I have entrusted to Himc for that day.
Wolves” in Jesus’ analogy included the Pharisees and Jewish religious teachers who violently persecuted the early church.
But the caution to be like sheep amidst the wolves is relevant to believers in every age who must live as Christ’s ambassadors in a dark and unreceptive world. Without our Shepherd, we are defenseless and in danger. But with Jesus, we are promised protection and peace
(John 14:27; 16:33; Psalm 3:5–6; Matthew 6:25–34; 11:28; Romans 8:28, 35–39).
Holding to Sound Teaching
Hold on to the pattern of sound teaching
you have heard from me,
with the faith
and love that are in Christ Jesus.
Guard the treasure entrusted to you,
with the help
of the Holy Spirit who dwells in us.
You know that everyone in the
Province of Asia has deserted me, including Phygelus and Hermogenes.
May the Lord grant mercy to the household of Onesiphorus,
because he has often refreshed me and was unashamed of my chains.
Indeed, when he arrived in Rome, he searched diligently until he found me.
May the Lord grant Onesiphorus His mercy on that day.
You know very well how much he ministered to me in Ephesus.
In previous verses, Paul has focused on his own life.
Here, he transitions
to instructions for Timothy.
In particular,
Timothy should be using Paul as a reference for
teaching, preaching, and leadership.
Paul used a similar reference in 1 Timothy 6:3.
This broader idea of "sound doctrine" was also
important to Paul.
He mentions it in 1 Timothy 1:10
as well as Titus 1:9 and 2:1.
This concept of "soundness"
comes through the Greek root word hugiaino,
which refers
to "health, safety, or wholesomeness."
The term is used here as a metaphor for
accuracy, truth, and benefit.
In other words, "sound doctrine" is God's revealed truth,
not the
flawed opinions of mankind.
Timothy learned this teaching directly from Paul rather than through Scripture as believers do now. While Scripture is the source of sound doctrine, much emphasis is given in this letter regarding the importance of personally training others. Sound doctrine cannot survive unless it is understood, and then passed along to others
(2 Timothy 2:2).
The second half of the verse reminds us that doctrine is not merely meant to change our knowledge, it is meant to affect our behavior. A person who cares about accurate, faithful understanding of the gospel will seek to live by the same faith and love offered by Jesus.
Rather than only studying God's truth and
ignoring its implications
(James 1:22),
Timothy was to care about both his life and his teaching
(1 Timothy 4:15–16).
Before Jesus ascended
to heaven,
He told His disciples that
He would
send one who would
teach and guide
all those
who believe in Him
(Acts 1:5; John 14:26; 16:7).
Jesus’ promise was fulfilled less than two weeks later
when the Holy Spirit
came in power on the believers at Pentecost
(Acts 2).
Now, when a person believes in Christ, the
Holy Spirit immediately
becomes a permanent part of his life
(Romans 8:14; 1 Corinthians 12:13; Ephesians 1:13–14).
The Holy Spirit has many functions. Not only does He distribute spiritual gifts
according to His will
(1 Corinthians 12:7–11),
but He also comforts us (John 14:16, KJV), teaches us (John 14:26),
and remains in us as a seal
of promise upon our hearts until the day of Jesus’ return
(Ephesians 1:13; 4:30).
The Holy Spirit
also takes on
the role
of Guide and Counselor,
leading us in
the way we should go
and
revealing God’s truth
(Luke 12:12; 1 Corinthians 2:6–10).
Many of the familiar expressions we use today originated in the Bible. One such idiom, “the blind leading the blind,” comes from Jesus’ teaching in Matthew 15:14:
“Leave them; they are blind guides.
If the blind lead the blind, both will fall into a pit”
(see also Luke 6:39).
As Jesus traveled around ministering in Galilee, He attracted crowds from places near and far, including Jerusalem—the authoritative center of Judaism at the time. The Gospel of Matthew records a scene in which a group of Pharisees and scribes travel from Jerusalem to confront Jesus. These religious leaders were the representatives of Judaism in that day. They were entrusted with studying the Scriptures and guiding God’s people in the ways of the Lord.
Without a doubt, these Jewish leaders were receiving reports of miracles and unconventional activities surrounding Jesus’ ministry. They became alarmed that their many regulations, laws, and age-old “traditions of the elders” (Matthew 15:2, ESV) were not being kept. Specifically, they had come to question why Jesus’ disciples were breaking the tradition of ceremonial handwashing before meals. According to their procedures—which, in reality, were human-made regulations and not part of God’s Word—Jesus and His disciples were behaving in a way that made them ritually unclean. These so-called spiritual leaders had elevated their legalistic traditions to the point of equality with the commands of God in Scripture, a transgression Jesus was now compelled to confront.
Leading up to His description of the religious leaders as blind leaders of the blind, Jesus pointed out how the Pharisees had broken God’s commandments (Matthew 15:3–9). First, He established their hypocrisy—they regularly broke the laws of God while demanding that others follow their human-made traditions. They displayed outward piety but lacked true devotion to God and His Word in their hearts. They were rebellious toward God and blind to their spiritual emptiness.
In Matthew 15:10–14, Jesus returns to their question about handwashing. Instead of addressing the Pharisees and scribes directly, He shared a parable with the crowd. The teaching upended the Pharisee’s tradition, revealing that it’s not what is outside of a person that causes defilement. What makes a person unclean, Jesus taught, originates from inside the individual: “What goes into someone’s mouth does not defile them, but what comes out of their mouth, that is what defiles them” (verse 11). Christ wasn’t refuting the idea that people can become unacceptable before God, only how it happens. Handwashing can’t make a person clean if his or her heart is tarnished. And the human heart can be deceitfully wicked (Jeremiah 17:9).
Employing a second parable, Jesus calls the Pharisees “blind guides” (Matthew 15:14). He repeats this characterization in Matthew 23:16: “Woe to you, blind guides!” And again in verse 24: “You blind guides! You strain out a gnat but swallow a camel.”
When Jesus said of the Pharisees, “The blind lead the blind,” He was emphasizing the foolishness of the situation. Only a person who can see ought to lead a blind person. To be a successful guide to others, one must be able to see where he or she is going. If the blind lead the blind, those leaders are arrogant, overconfident, and in serious denial about their own sightless condition. Jesus knew this was true of the scribes and Pharisees who had come to confront Him. “Guide for the blind” was a common title for Jewish teachers of that day (Romans 2:19). Jesus wasn’t about to let His detractors continue claiming this title when, in truth, they needed someone to lead them.
After Christ called the Pharisees “blind leaders of the blind,” He said to “leave them” in Matthew 15:14. By this, He meant for His disciples to ignore the Pharisees, to let them alone and not to try to please them. These religious leaders thought they were experts in God’s law, but they were blind and ignorant of the law’s true meaning. Christ revealed that they were contradicting the very laws they claimed to understand. Instead of leading their students along the right path that leads to life, they were guiding themselves and their followers straight to disaster: “Both will fall into a pit.”
Christ’s parable of the blind leading the blind is just as relevant today as in Jesus’ day. The tendency to elevate human interpretation of Scripture and tradition to a place of equal authority with God’s Word is a blindness that has afflicted people of every generation. The inclination Jesus confronted in the Pharisees is no different from the legalistic traditions and unwritten rules that many churches, denominations, spiritual leaders, and individual believers try to enforce today.
But how do we recognize the Spirit’s guidance? How do we discern between our own thoughts and His leading? After all, the Holy Spirit does not speak with audible words. Rather, He guides us through our own consciences (Romans 9:1) and other quiet, subtle ways.
One of the most important ways to recognize the Holy Spirit’s guidance is to be familiar with God’s Word. The Bible is the ultimate source of wisdom about how we should live (2 Timothy 3:16), and believers are to search the Scriptures, meditate on them, and commit them to memory (Joshua 1:8). The Word is the “sword of the Spirit” (Ephesians 6:17), and the Spirit will use it to speak to us (John 16:12–14) to reveal God’s will for our lives; He will also bring specific Scriptures to mind at times when we need them most (John 14:26).
Knowledge of God’s Word can help us to discern whether or not our desires come from the Holy Spirit. We must test our inclinations against Scripture—the Holy Spirit will never prod us to do anything contrary to God’s Word. If it conflicts with the Bible, then it is not from the Holy Spirit and should be ignored.
Psalm 1 seems to present a choice that every person must make. There is a fork in the road of life: one route is the way of the righteous, which leads to blessings; the other is the “path of sinners,” and it ends in destruction. A prerequisite for experiencing a blessed life is described in the opening verses:
Blessed is the man
Who walks not in the counsel of the ungodly,
Nor stands in the path of sinners,
Nor sits in the seat of the scornful;
But his delight is in the law of the LORD,
And in His law he meditates day and night
(Psalm 1:1–2, NKJV).
The blessed man does not walk “in the counsel of the ungodly.” In the original Hebrew, the word translated “counsel” is a noun meaning “something that provides direction or advice as to a decision or course of action.” The “ungodly” are wicked people, sinners, and those characterized by godlessness.
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.
The phrase “unequally yoked” comes from 2 Corinthians 6:14 in the King James Version: “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” The New American Standard Version says, “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?”
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.
We are commanded in Scripture to
"grow in the grace and knowledge of our Lord and Savior Jesus Christ"
(2 Peter 3:18).
This growth is spiritual growth, growing in faith.
At the moment we receive Christ as our Savior, we are born again spiritually into God’s family. But just as a newborn baby requires nourishing milk for growth and good development, so also a baby Christian requires spiritual food for growth. "Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good" (1 Peter 2:2-3). Milk is used in the New Testament as a symbol of what is basic to the Christian life.
But as a baby grows, its diet changes to also include solid foods. With this in mind, read how the writer of Hebrews admonished the Christians:
“In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God’s word all over again. You need milk, not solid food!
Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness.
But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil" (Hebrews 5:12-14). Paul saw the same problem with the Corinthian believers; they had not grown in their faith, and he could only give them "milk" because they were not ready for solid food (1 Corinthians 3:1-3).
It is crystal clear that stained glass windows have been a church’s best friend for centuries, but what is the hidden meaning and symbolism behind these beautiful windows? Stained glass windows were introduced to churches in the early 12th century, and since then, they have become an essential part of religious architecture.
What Is The Symbolism Of Stained Glass Windows?Stained glass windows are aesthetically pleasing, but they also hold a deeper meaning. The colors and imagery used in stained glass windows are often symbolic of different aspects of the Christian faith.
For example, blue is often used to symbolize heaven or paradise, while red can represent the blood of Christ. White is usually used to depict purity and innocence, while black can symbolize sin or death. Violet can symbolize royalty, while green can represent growth or new life. Gray or silver can sometimes be used to represent wisdom or knowledge. Purple and rainbow-colored glass depict the glory of God.
The Symbolism Of Light In Stained GlassAnother essential aspect of stained glass windows is how light shines through them. The light that passes through stained glass windows is often seen as a symbol of the divine light of God. This light can represent many different things, such as hope, truth, love, and life. It’s also a symbol of Christ himself, as he is often referred to as
the
"Light of the World."
The analogy between a human baby and a spiritual baby breaks down when we realize how each baby matures. A human baby is fed by his parents and growth is natural. But a baby Christian will only grow as much as he purposefully reads and obeys and applies the Word to his life. Growth is up to him. There are Christians who have been saved many years, but spiritually they are still babies. They cannot understand the deeper truths of the Word of God.
What should a Christian’s diet consist of? The Word of God! The truths taught in the Bible are rich food for Christians. Peter wrote that God has given us everything we need for life through our (growing) knowledge of Him. Read carefully 2 Peter 1:3-11 where Peter lists character qualities that need to be added to our beginning point of faith in order for maturity to take place and to have a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ.
Stained glass windows are often used in churches to teach biblical stories to the congregation. They can also be used to inspire people to live their lives in a certain way. For example, the story of the Good Samaritan can be told through a stained glass window. This story teaches people to love their neighbors and help those in need.
Various symbols are often used in stained glass windows. One of the most common symbols is the cross, which represents the sacrifice of Christ and his victory over death. The Bible is another common symbol, as it is the foundation of the Christian faith.
Many interpretations of the symbolism behind stained glass windows exist. Still, one thing is for sure — they have been a part of religious architecture for centuries and will continue to be so for many years to come.
In the wilderness of Judea, John the Baptist began his ministry of preparing Israel to receive her Messiah, Jesus Christ. Enormous crowds went to hear John (Matthew 3:5) as he traveled through the region “preaching a baptism of repentance for the forgiveness of sins” (Luke 3:3). Many people received John’s message, confessed their sins, and were baptized (Matthew 3:6; Mark 1:5). These baptisms stirred up such a commotion that the Pharisees and Sadducees went out to investigate. Aware of their insincerity of heart, John said, “You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance” (Matthew 3:7–8).
John spoke severely, challenging these religious leaders’ spiritual pride and hypocrisy head-on. They needed to know that God’s judgment for sin was coming. Baptism is an outward symbol of true heart change. John’s baptism was a “baptism of repentance.” Repentance is the act of changing one’s mind that results in a change of actions. Sincere repentance involves turning away from sin both in thought and action. When the crowds came to John for baptism, they were showing their repentance and identifying with a new life. The Phariseesand Sadducees were detached observers at John’s baptism. They claimed to have repented of their sins—sins they eagerly pointed out in others—yet they lived as sinners, all the while denying their own guilt.
The religious leaders of John’s day had refused to submit themselves to God. They thought they were good enough by way of association with Abraham through their Jewish heritage (see Matthew 3:9; John 8:39). But their religious rituals and spiritual “pedigree” were not enough to please God. The only way for sinners to enter a relationship with God is through genuine repentance and faith. These religious leaders should have been setting an example and taking the lead. Instead, they lived in self-righteous, hypocritical denial of their spiritual condition.
John the Baptist warned, “The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire” (Matthew 3:10). The tree represents Israel. If Israel did not repent, it would be cut down and destroyed (see Luke 13:6–10). Only those who genuinely repented and began to produce good fruit would be prepared for the coming of Jesus Christ.
Luke’s gospel gives further insight into what it means to produce fruit in keeping with repentance. John told the people, “Prove by the way you live that you have repented of your sins and turned to God. Don’t just say to each other, ‘We’re safe, for we are descendants of Abraham.’ That means nothing, for I tell you, God can create children of Abraham from these very stones’” (Luke 3:8, NLT). John’s baptism of repentance was meant to be the start of a brand new, continuous life of producing fruit in keeping with righteousness. Our family tree won’t earn us a place in heaven or give us an automatic claim to God’s promises. John told the Sadducees and Pharisees who took pride in their lineage to take a more humble view: just as God had made Adam from the dust of the ground, God could raise up children of Abraham from the stones of the wilderness.
At John’s preaching, the people began to ask, “What should we do?” (Luke 3:10). In other words, “What is the fruit in keeping with repentance?” “John answered, ‘Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same’” (Luke 3:11). He told the tax collectors in the crowd, “Don’t collect any more than you are required to” (verse 13). He told the soldiers, “Don’t extort money and don’t accuse people falsely—be content with your pay” (verse 14). Such actions were the “fruit” of repentance in that they showed the genuineness of the change of heart.
When the apostle Paul began his preaching ministry, he, too, spoke of good deeds as proof of genuine repentance: “I preached first to those in Damascus, then in Jerusalem and throughout all Judea, and also to the Gentiles, that all must repent of their sins and turn to God—and prove they have changed by the good things they do” (Acts 26:20, NLT).
The believer’s spiritual life and growth are often compared to a fruit-bearing tree in Scripture. Just as fruit production is proof of life and health in a tree, so are good actions the evidence of spiritual life in Jesus Christ and the presence of God’s Spirit dwelling within a person. Jesus said, “A good tree produces good fruit, and a bad tree produces bad fruit. A good tree can’t produce bad fruit, and a bad tree can’t produce good fruit. So every tree that does not produce good fruit is chopped down and thrown into the fire. Yes, just as you can identify a tree by its fruit, so you can identify people by their actions” (Matthew 7:17–20, NLT).
Fruit in keeping with repentance represents the good deeds and changed behaviors that naturally flow from a truly repentant and transformed heart. In James 2:14–26, James teaches extensively on the subject, explaining that “faith by itself isn’t enough. Unless it produces good deeds, it is dead and useless” (verse 17, NLT). James concludes, “Just as the body is dead without breath, so also faith is dead without good works (verse 26, NLT).
Paul prays for the Philippians to be “filled with the fruit of righteousness that comes through Jesus Christ” (Philippians 1:11). He gives examples of good spiritual fruit: “The Holy Spirit produces this kind of fruit in our lives: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control” (Galatians 5:22–23, NLT; see also Ephesians 5:9; Colossians 1:10; James 3:17).
The believer’s ability to produce fruit in keeping with repentance depends wholly on our intimate fellowship with Jesus Christ, who said, “Remain in me, and I will remain in you. For a branch cannot produce fruit if it is severed from the vine, and you cannot be fruitful unless you remain in me. Yes, I am the vine; you are the branches. Those who remain in me, and I in them, will produce much fruit. For apart from me you can do nothing” (John 15:4–5, NLT). The root will naturally produce fruit. Fruit in keeping with repentance is the evidence (as well as a result) of a changed mind, transformed life, and ongoing communion with Jesus.
Jesus told the Parable of the Fig Tree--Luke 13:6-9—immediately after reminding His listeners of a tower over the pool of Siloam (John 9:7) which unexpectedly fell and killed eighteen people. The moral of that story is found in Luke 13:3: “Unless you repent, you will likewise perish.” To reiterate this moral, Jesus tells the story of the fig tree, the vineyard owner, and the gardener who took care of the vineyard.
The three entities in the story all have clear symbolic significance. The vineyard owner represents God, the one who rightly expects to see fruit on His tree and who justly decides to destroy it when He finds none. The gardener, or vineyard keeper who cares for the trees, watering and fertilizing them to bring them to their peak of fruitfulness, represents Jesus, who feeds His people and gives them living water. The tree itself has two symbolic meanings: the nation of Israel and the individual.
As the story unfolds, we see the vineyard owner expressing his disappointment at the fruitless tree. He has looked for fruit for three years from this tree, but has found none. The three-year period is significant because for three years John the Baptist and Jesus had been preaching the message of repentance throughout Israel. But the fruits of repentance were not forthcoming. John the Baptist warned the people about the Messiah coming and told them to bring forth fruits fit for repentance because the ax was already laid at the root of the tree (Luke 3:8-9). But the Jews were offended by the idea they needed to repent, and they rejected their Messiah because He demanded repentance from them. After all, they had the revelation of God, the prophets, the Scriptures, the covenants, and the adoption (Romans 9:4-5). They had it all, but they were already apostate. They had departed from the true faith and the true and living God and created a system of works-righteousness that was an abomination to God. He, as the vineyard owner, was perfectly justified in tearing down the tree that had no fruit. The Lord’s ax was already poised over the root of the tree, and it was ready to fall.
However, we see the gardener pleading here for a little more time. There were a few months before the crucifixion, and more miracles to come, especially the incredible miracle of the raising of Lazarus from the dead, which would astound many and perhaps cause the Jews to repent. As it turned out, Israel as a nation still did not believe, but individuals certainly did (John 12:10-11). The compassionate gardener intercedes for more time to water and fertilize the fruitless tree, and the gracious Lord of the vineyard responds in patience.
The lesson for the individual is that borrowed time is not permanent.
God’s patience has a limit. In the parable, the vineyard owner grants another year of life to the tree. In the same way, God in His mercy grants us another day, another hour, another breath. Christ stands at the door of each man’s heart knocking and seeking to gain entrance and requiring repentance from sin. But if there is no fruit, no repentance, His patience will come to an end, and the fruitless, unrepentant individual will be cut down. We all live on borrowed time; judgment is near. That is why the prophet Isaiah wrote, "Seek the LORD while he may be found; call on him while he is near. Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORD, and he will have mercy on him, and to our God, for he will freely pardon"
(Isaiah 55:6-7).
But in the gospel, God, in His mercy, has provided that remedy, a substitute for us—Jesus Christ—who came to pay the penalty for our sin by His sacrifice on the cross.
This is the essence of the gospel which Paul preached to the Corinthians. In 1 Corinthians 15:2-4, he explains the three elements of the gospel—the death, burial and resurrection of Christ on our behalf. Our old nature died with Christ on the cross and was buried with Him. Then we were resurrected with Him to a new life (Romans 6:4-8). Paul tells us to “hold firmly” to this true gospel, the only one which saves. Believing in any other gospel is to believe in vain. In Romans 1:16-17, Paul also declares that the true gospel is the “power of God for the salvation of everyone who believes” by which he means that salvation is not achieved by man’s efforts, but by the grace of God through the gift of faith (Ephesians 2:8-9).
Because of the gospel, through the power of God, those who believe in Christ (Romans 10:9) are not just saved from hell. We are, in fact, given a completely new nature (2 Corinthians 5:17) with a changed heart and a new desire, will, and attitude that are manifested in good works. This is the fruit the Holy Spirit produces in us by His power. Works are never the means of salvation, but they are the proof of it (Ephesians 2:10). Those who are saved by the power of God will always show the evidence of salvation
In Hebrews 11, we learn about faith from the Bible’s Old Testament heroes. One crucial detail stands out in their lives: they placed their whole confidence in God, entrusting themselves into His hands. The actions and accomplishments of these men and women proved that faith pleases God, and He rewards those who seek Him: “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him” (Hebrews 11:6).
The author of the book of Hebrews points out two critical convictions of believers. First, “anyone who comes to him must believe that he exists.” Those who desire to draw near to God must have a deep-rooted belief that He is real. Such belief is not mere intellectual knowledge but a wholehearted devotion to His presence and participation in every part of one’s life. Without a genuine conviction that God exists, it is impossible to have an intimate relationship with Him. Second, the Lord’s followers must believe “that he rewards those who earnestly seek him.” This aspect of faith trusts in the character of God as a good, loving, generous, gracious, and merciful Father (James 1:17; Psalm 84:11; Lamentations 3:22–23).
These two certainties are the
groundwork of
saving faith—a faith that pleases
Peter denied Jesus for two main reasons:
weakness in faith and fear.
Peter’s denial was based partially on weakness, the weakness born of human frailty. After the Last Supper, Jesus took His disciples to the Garden of Gethsemane to await His arrest. He told them to stay awake and pray while He went off to pray alone. When He returned to them, He found them sleeping. He warned Peter to stay awake and pray because, although his spirit might be willing, his flesh was weak. But he fell asleep again, and, by the time the soldiers had come to arrest Jesus, it was too late to pray for the strength to endure the ordeal to come. No doubt his failure to appropriate the only means to shore up his own weakness—prayer—occurred to him as he was weeping bitterly after his denials. But Peter learned his lesson about being watchful, and he exhorts us in 1 Peter 5:8, “Be on the alert, because your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.” Peter’s weakness had caused him to be “devoured” momentarily as he denied his Lord because he hadn’t been prepared through prayer and he underestimated his own weakness.
A second reason for Peter’s failure was fear. To his credit, although all the others had fled (Mark 14:50), Peter still followed Jesus after His arrest, but he kept his distance so as not to be identified with Him (Mark 14:54). There’s no question that fear gripped him. From the courtyard, he watched Jesus being falsely accused, beaten, and insulted (Mark 14:57–66).
Without faith, it is impossible to please God, because faith is the avenue by which we come to God and trust Him for our salvation. In His infinite goodness, God provides the very thing we need to draw near to Him: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8–9).
God gives us the faith required to please Him.
Hebrews 11:1 gives a definition, or at least a good description, of the faith that pleases God: “Now faith is confidence in what we hope for and assurance about what we do not see.” “Confidence” is the translation of a Greek word that means “foundation.” Faith is the foundation that undergirds our hope. It is not a blind grasping in the dark, but an absolute conviction that comes from experiencing God’s love and the faithfulness of His Word. The term translated “assurance” is also translated as “evidence” or “proof.” With our natural eyes, we cannot see the realities of God’s kingdom, but by faith we receive the evidence or proof that they exist.
We’ve established that without faith it is impossible to come to God. It is also impossible to live for God—to follow and serve Him daily and persevere until the end—without faith. The entire Christian life is lived out by faith: “For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith’” (Romans 1:17; see also Habakkuk 2:4; Galatians 3:11; Hebrews 10:38). The apostle Paul affirmed, “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20).
Scripture refers explicitly to Enoch’s faith as pleasing to God: “It was by faith that Enoch was taken up to heaven without dying—‘he disappeared, because God took him.’ For before he was taken up, he was known as a person who pleased God” (Hebrews 11:5, NLT; cf. Genesis 5:24). How did Enoch please God? Through living by faith. Enoch walked by faith in God. He obeyed the Word that had been revealed up to that point and lived in the light of its truth. Walking by faith means consistently living according to God’s Word (John 14:15). Without faith, it is impossible to believe God’s Word and obey it.
Scripture says that it is impossible to please God through works of the flesh: “Those who are in the flesh cannot please God” (Romans 8:8, ESV). We can’t earn God’s approval through good works. Only based on what Jesus Christ has done for us can we become holy and able to live a life pleasing to God (1 Corinthians 1:30). Christ’s life in us produces the righteousness that pleases God (2 Corinthians 5:21; Philippians 2:13; 3:9).
Without faith, it is impossible to please God; in fact, we cannot even begin to approach the Lord and experience a personal relationship with Him without it. Faith is the atmosphere in which the believer’s life is lived. We are called “believers” because we are continually putting our faith, trust, and confidence in God. By faith the Christian life begins, and by faith it perseveres until the end.
The champions of the Old Testament like Abel, Enoch, Noah, Abraham, Sarah, Moses, Joseph, Rahab, Gideon, and David all lived by faith. As they looked toward their future hope, they relied on God to fulfill His promises (Hebrews 11:13–16). And they obeyed God’s Word even when they did not understand it. This kind of walking by faith—accepting as truth the things we cannot yet touch, feel, or see, and then acting on them in obedience—is the prescription for living a life that pleases God. We may not see ourselves right now as God does—holy and made righteous by the sacrifice of Jesus Christ.
But when we accept the evidence in God’s Word (Romans 10:17) and reach out in response to experience fellowship with Him, then we begin to live by faith, and that pleases God.
In Galatians 5:1–15, the apostle Paul discusses the nature of Christian freedom, beginning with an admonition to “stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage” (Galatians 5:1, NKJV). Paul contends that Jesus Christ came to set believers free from a burdensome, legalistic existence as slaves to the law. Therefore, Christians must ensure that they stay free and not get bound up again under a yoke of bondage to the law.
A yoke is a curved bar made from wood or metal that harnesses together two or more draft animals so they can more effectively work as a team. Yokes were also placed around the necks of people like shackles to secure prisoners in place. Thus, wearing a yoke often speaks of slavery and hardship in the Bible (Deuteronomy 28:48; 1 Kings 12:4; Jeremiah 27:8; 1 Timothy 6:1), and removing or breaking a yoke represents freedom (Leviticus 26:13; Isaiah 58:6). The references to being “entangled again” (NKJV) or “burdened again” (NIV) suggest being weighed down again under a heavy load.
When Paul said, “Do not be entangled again with a yoke of bondage” (NKJV) or “Do not let yourselves be burdened again by a yoke of slavery” (NIV), he was rebuking Christians for their tendency to turn back to legalism, which is the opposite of Christian freedom. One commentator elaborates, “The Christian freedom he [Paul] describes is freedom of conscience, freedom from the tyranny of the law, the dreadful struggle to keep the law, with a view to winning the favour of God. It is the freedom of acceptance with God and of access to God through Christ. . . . In other words, we are to enjoy the glorious freedom of conscience which Christ has brought us by His forgiveness. We must not lapse into the idea that we have to win our acceptance with God by our own obedience” (Stott, J., The Message of Galatians: Only One Way, InterVarsity Press, 1986, p. 132).
Paul depicts our former way of life before salvation as slavery to the law. Wearing a yoke of bondage is a fitting metaphor for this slavery because an animal (or person) bound by a yoke must obey its master. Under the Old Testament covenant, the Jews labored under the law in an attempt to be justified or made right before God (Romans 2:13). But under the New Covenant, God’s grace confirmed by the blood of Jesus gives us freedom from slavery to the law and release from sin and death (Galatians 4:24–31).
Jewish false teachers had infiltrated the Galatian churches, demanding that Gentiles be circumcised (Galatians 2:3–5). The same thing had happened in Antioch of Syria, where Judiazers taught, “Unless you are circumcised as required by the law of Moses, you cannot be saved” (Acts 15:1, NLT). These legalistic Jews were trying to make Christians return to a yoke of bondage by requiring them to observe the Old Testament rules, laws, and ceremonies, especially circumcision.
Paul stood unyielding against these false teachers because the truth of the gospel of grace was at stake: “Listen! I, Paul, tell you this: If you are counting on circumcision to make you right with God, then Christ will be of no benefit to you. I’ll say it again. If you are trying to find favor with God by being circumcised, you must obey every regulation in the whole law of Moses. For if you are trying to make yourselves right with God by keeping the law, you have been cut off from Christ! You have fallen away from God’s grace. But we who live by the Spirit eagerly wait to receive by faith the righteousness God has promised to us. For when we place our faith in Christ Jesus, there is no benefit in being circumcised or being uncircumcised. What is important is faith expressing itself in love” (Galatians 5:2–6, NLT).
Paul contended that under the New Covenant both Jews and Gentiles are accepted into God’s family by faith alone in Jesus Christ (Romans 3:21–22; Ephesians 2:8). Before salvation, we lived under a yoke of bondage to the law (Galatians 4:3), burdened by a guilty conscience (Titus 1:15), imprisoned by demands we could not keep (Acts 15:10), and held captive by the fear of punishment because of our disobedience (1 John 4:18).
Paul said in Galatians 3:24, “The law was our guardian until Christ came; it protected us until we could be made right with God through faith” (NLT). When Christ came, He set us free from the yoke of bondage by meeting the demands of the law for us: “Sin is no longer your master, for you no longer live under the requirements of the law. Instead, you live under the freedom of God’s grace” (Romans 6:14, NLT).
There is no longer condemnation for those of us who belong to Jesus (Romans 8:1–2) because He took the guilty sentence in our place: “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” (Romans 8:3–4, NLT).
The Christian life is characterized by a joyous freedom to follow Christ out of love and not a dreadful life of slavery to following rules. Jesus Christ has lifted the yoke of bondage from our shoulders and placed on them His own yoke, one that describes obedience and discipleship: “Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light” (Matthew 11:29–30).
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.
In Ephesians 4:11, the apostle Paul presents five types of “office gifts,” or gifted persons, given to the church by God: apostles, prophets, evangelists, pastors, and teachers. Their purpose is “to equip God’s people to do his work and build up the church, the body of Christ” so that individual believers and Christ’s body can all grow spiritually and in the unity of faith (Ephesians 4:12–13). The goal, Paul states, is “that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes,” and that we may “grow up in every way into him who is the head, into Christ” (Ephesians 4:14–15, ESV).
The phrase tossed to and fro is rendered from a nautical term in Greek meaning “to be waved-pitched; to move abruptly here and there due to the violence of waves.” God has given ministry gifts to His church to form a stabilizing anchor that will keep us from being tossed to and fro like immature, gullible infants, susceptible to every flashy new human teaching and clever trick of the enemy. We can avoid being thrashed about and shipwrecked in our faith like tiny, untethered boats if we stay plugged into the body of Christ, receiving encouragement and strength from fellow saints gifted to equip us and build us up in Jesus Christ.
For growth to happen, we must remain involved in the process by which the whole body is “fit together perfectly. As each part does its own special work, it helps the other parts grow, so that the whole body is healthy and growing and full of love” (Ephesians 4:16, NLT). Loner Christians cannot minister to others or be ministered to by others. God’s gifts of equipping and building up cannot be exercised in isolation.
Paul taught the Colossians to stay rooted and established in the faith so that no one would deceive them with “well-crafted arguments” (Colossians 2:4, NLT). Mature believers understand that, to follow Christ, they must continually feast on God’s Word as they remain in fellowship with other believers: “Let your roots grow down into him, and let your lives be built on him. Then your faith will grow strong in the truth you were taught, and you will overflow with thankfulness. Don’t let anyone capture you with empty philosophies and high-sounding nonsense that come from human thinking and from the spiritual powers of this world, rather than from Christ” (Colossians 2:4,6–8, NLT).
Only when we are secure in God’s truth and committed to the body of Christ can we learn to recognize false teachers and steer clear of their dishonest doctrines. James said, “Be sure that your faith is in God alone. Do not waver, for a person with divided loyalty is as unsettled as a wave of the sea that is blown and tossed by the wind” (James 1:6, NLT). Jude warned of the false teachers’ cunning: “When these people eat with you in your fellowship meals commemorating the Lord’s love, they are like dangerous reefs that can shipwreck you. They are like shameless shepherds who care only for themselves. They are like clouds blowing over the land without giving any rain. They are like trees in autumn that are doubly dead, for they bear no fruit and have been pulled up by the roots” (Jude 1:12, NLT; see also Acts 20:29–31; Romans 16:17–18; Hebrews 13:9; 2 Corinthians 11:3–4).
Members of Christ’s body grow strong and stable—no longer tossed to and fro—when they stay rooted and grounded in God’s Word and minister to one another through loving, cooperative involvement in the church. We belong to one another and need each other to grow (1 Corinthians 12:12–31). Each one of us serves a purpose in the corporate whole. As the body grows up together, each member grows stronger individually. Warren Wiersbenotes Paul’s emphasis on love in the process (see Ephesians 4:2, 15, 16): “The body grows as the individual members grow, and they grow as they feed on the Word and minister to each other. . . . Love is the circulatory system of the body. It has been discovered that isolated, unloved babies do not grow properly and are especially susceptible to disease, while babies who are loved and handled grow normally and are stronger. So it is with the children of God” (The Bible Exposition Commentary, Vol. 2, Victor Books, 1996, pp. 38–39).
Galatians 4
Sons and Heirs
1What I am saying is that as long as the heir is a child, he is no different from a slave, although he is the owner of everything. 2He is subject to guardians and trustees until the date set by his father.
3So also, when we were children, we were enslaved under the basic principlesa of the world. 4But when the time had fully come, God sent His Son, born of a woman, born under the law, 5to redeem those under the law, that we might receive our adoption as sons. 6And because you are sons, God sent the Spirit of His Son into our hearts, crying out, “Abba, Father!” 7So you are no longer a slave, but a son; and since you are a son, you are also an heir through God.
Paul’s Concern for the Galatians
8Formerly, when you did not know God, you were slaves to those who by nature are not gods. 9But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them all over again? 10You are observing special days and months and seasons and years! 11I fear for you, that my efforts for you may have been in vain. 12I beg you, brothers, become like me, for I became like you. You have done me no wrong.
13You know that it was because of an illness that I first preached the gospel to you. 14And although my illness was a trial to you, you did not despise or reject me. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus Himself. 15What then has become of your blessing? For I can testify that, if it were possible, you would have torn out your eyes and given them to me. 16Have I now become your enemy by telling you the truth?
17Those people are zealous for you, but not in a good way. Instead, they want to isolate you from us, so that you may be zealous for them. 18Nevertheless, it is good to be zealous if it serves a noble purpose—at any time, and not only when I am with you.
19My children, for whom I am again in the pains of childbirth until Christ is formed in you, 20how I wish I could be with you now and change my tone, because I am perplexed about you.
Logos is the Greek term translated as “word,” “speech,” “principle,” or “thought.” In Greek philosophy, it also referred to a universal, divine reason or the mind of God.
In the New Testament, the Gospel of John begins, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men” (John 1:1-4). Here it is clear that the “Word” or Logos is a reference to Jesus Christ.
John argues that Jesus, the Word or Logos, is eternal and is God. Further, all creation came about by and through Jesus, who is presented as the source of life. Amazingly, this Logos came and lived among us: “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” (John 1:14).
John’s Gospel begins by using the Greek idea of a “divine reason” or “the mind of God” as a way to connect with the readers of his day and introduce Jesus to them as God. Greek philosophy may have used the word in reference to divine reason, but John used it to note many of the attributes of Jesus. In John’s use of the Logos concept, we find that
-Jesus is eternal (“In the beginning was the Word”)
-Jesus was with God prior to coming to earth (“the Word was with God”)
-Jesus is God (“the Word was God.”)
-Jesus is Creator (“All things were made through him”)
-Jesus is the Giver of Life (“In him was life”)
-Jesus became human to live among us (“the Word became flesh and dwelt among us”)
Further, the opening of John’s Gospel carries a striking resemblance to Genesis 1:1.
“In the beginning, God created the heavens and the earth”
(Genesis 1:1).
“In the beginning was the Word,
and the Word was with God,
and the Word was God.
He was in the beginning with God.
All things were made through him…” (John 1:1).
(The corresponding theme of “light” is also used in both Genesis 1 and John 1.)
Logos is used in many ways, yet in John’s Gospel Logos is a clear reference to Jesus, the God who both created us and lived among us. Logos became a theological term important to Christians in the early church and remains a concept of significant influence today.
Incarnation is a term used by theologians to indicate that Jesus, the Son of God, took on human flesh. This is similar to the hypostatic union. The difference is that the hypostatic union explains how Jesus’ two natures are joined, and the Incarnation more specifically affirms His humanity.
The word incarnation means “the act of being made flesh.” It comes from the Latin version of John 1:14, which in English reads, “The Word became flesh and made His dwelling among us.” Because of the near-exclusive use of the Latin Vulgate in the church through the Middle Ages, the Latin term became standard.
Biblical support for Jesus’ humanity is extensive. The Gospels report Jesus’ human needs including sleep (Luke 8:23), food (Matthew 4:2; 21:18), and physical protection (Matthew 2:13-15; John 10:39). Other indications of His humanity are that He perspired (Luke 22:43-44) and bled (John 19:34). Jesus also expressed emotions including joy (John 15:11), sorrow (Matthew 26:37), and anger (Mark 3:5). During His life, Jesus referred to Himself as a man (John 8:40), and after His resurrection His humanity was still recognized (Acts 2:22).
But the purpose of the Incarnation was not to taste food or to feel sorrow. The Son of God came in the flesh in order to be the Savior of mankind. First, it was necessary to be born “under the law” (Galatians 4:4). All of us have failed to fulfill God’s Law. Christ came in the flesh, under the Law, to fulfill the Law on our behalf (Matthew 5:17; Galatians 4:5).
Second, it was necessary for the Savior to shed His blood for the forgiveness of sins (Hebrews 9:22). A blood sacrifice, of course, requires a body of flesh and blood. And this was God’s plan for the Incarnation: “When Christ came into the world, he said: ‘Sacrifice and offering [under the Old Covenant] you did not desire, but a body you prepared for me’” (Hebrews 10:5). Without the Incarnation, Christ could not really die, and the cross is meaningless.
God did an incredible work in sending His only begotten Son into the world and providing us with a salvation we do not deserve. Praise the Lord for that moment in which “the Word became flesh.” We are now redeemed “with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:19).
The Latin verb incarnare meant “to make flesh.” When we say that Jesus Christ is God “Incarnate,” we mean that the Son of God took on a fleshly, bodily form (John 1:14). However, when this happened in the womb of Mary, Jesus’ earthly mother, He did not stop being deity. Although Jesus became fully human (Hebrews 2:17), He retained His status as God (John 1:1, 14). How Jesus is able to be both man and God simultaneously is one of the great mysteries of Christianity but is nevertheless a test of orthodoxy (1 John 4:2; 2 John 1:7). Jesus has two distinct natures, divine and human. “Believe me when I say that I am in the Father and the Father is in me” (John 14:11).
The Bible clearly teaches the deity of Christ by presenting His fulfillment of numerous Old Testament prophecies (Isaiah 7:14; Psalm 2:7), His eternal existence (John 1:1–3; John 8:58), His miraculous virgin birth (Luke 1:26–31), His miracles (Matthew 9:24–25), His authority to forgive sin (Matthew 9:6), His acceptance of worship (Matthew 14:33), His ability to predict the future (Matthew 24:1–2), and His resurrection from the dead (Luke 24:36–39). The writer of Hebrews tells us Jesus is superior to angels (Hebrews 1:4–5) and angels are to worship Him (Hebrews 1:6).
The Bible also teaches the Incarnation—Jesus became fully human by taking on human flesh. Jesus was conceived in the womb and was born (Luke 2:7), He experienced normal aging (Luke 2:40), He had natural physical needs (John 19:28) and human emotions (Matthew 26:38), He learned (Luke 2:52), He died a physical death (Luke 23:46), and He was resurrected with a physical body (Luke 24:39). Jesus was human in every way.
When Christ took on the form of a human, His nature did not change, but His position did. Jesus, in His original nature of God in spirit form, humbled Himself by laying aside His glory and privileges (Philippians 2:6–8). God can never stop being God because He is immutable (Hebrews 13:8) and infinite (Revelation 1:8). If Jesus stopped being fully God for even a split second, all life would die (see Acts 17:28). The doctrine of the Incarnation says that Jesus, while remaining fully God, became fully man.
Sound doctrine is important because
our faith
is based on a specific message
Romans has the theme of faith (Romans 1:16–17). Paul addresses the process by which faith is produced in the heart in Romans 10:17: “Faith comes from hearing the message, and the message is heard through the word about Christ.”
The first eight chapters of Romans contends with the ideas of positional salvation through faith (Romans 1:18—5:21), the process of growing in holiness through faith (Romans 6:1—8:17), and the future glorification Christians will receive because of faith (Romans 8:18–39). Chapters 9—11 of Romans works from the implied question, “Has God then failed to fulfill His promises to Israel?”
It is within this context that Paul gives the reason for the Israelites’ lack of salvation; namely, they lack faith (Romans 9:32; 10:4). The Israelites are saved through faith in Christ, just like the Gentiles. Eternal salvation does not distinguish between Gentile or Jew but is received through belief in the person and work of Jesus Christ (Romans 10:12–13; 1 Corinthians 15:1–8; Galatians 3:23–29).
In the lead-up to the statement that faith comes by hearing, Romans 10:14–16 explains the requirements for a series of actions to take place. In order for one to “call on the name of the Lord,” he or she must believe. In order to believe, one must hear (or receive the report). In order for one to hear, another has to give the report. And that other won’t give the report unless he or she is sent.
Paul continues in Romans 10:17 to summarize the argument thus far: “So faith comes from hearing, and hearing by the word of Christ” (NASB).
“Faith” is translated from the Greek word pistis, which means “belief, trust, or confidence in someone or something.” It is key to the book of Romans and is used 40 times in the book—three of those occurrences appearing in chapter 10. The verb form of the word is also used 21 times within the book and most often translated as “believe.”
If faith comes by hearing, then what does Paul mean by “hearing”? In this context, it is not simply the physical receiving of sounds by the ear as most English speakers would understand the term. “Hearing” seems to designate something more—the receiving or acceptance of a report. Note the use of the word, translated “message” in Romans 10:16, as Paul quotes Isaiah 53:1: “Lord, who has believed our message?” In Isaiah’s day, the Lord had provided Israel with a message, but the prophet laments that few actually received it. The “hearing” was not attached to simple sounds but to a message or report given. In Romans 10, Paul makes the point that the good news has been given and the people of Israel have heard (Romans 10:18).
The nature of the gospel is a report: a report of God saving people from the wrath they deserve. In order to believe the report, one must receive the report! Faith comes by hearing. It is not a guarantee that the report will result in faith, as Paul makes clear in Romans 10:16. For just as the Israelites refused to believe the message of Isaiah, every human today can refuse to believe the message of the gospel.
The nature of “hearing” also does not require the physical act of hearing with the ear. The report simply needs to be received. The content of the message must be “the word about Christ.” As Paul states in 1 Corinthians 15:3–5, the message is “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve” (NASB). Faith that leads to eternal salvation comes after “hearing”; that is, after receiving this message concerning Christ.
The teaching of justification by faith is what separates biblical Christianity from all other belief systems. In every religion, and in some branches of what is called “Christianity,” man is working his way to God. Only in true, biblical Christianity is man saved as a result of grace through faith. Only when we get back to the Bible do we see that justification is by faith, apart from works.
The word justified means “pronounced or treated as righteous.” For a Christian, justification is the act of God not only forgiving the believer’s sins but imputing to him the righteousness of Christ. The Bible states in several places that justification only comes through faith (e.g., Romans 5:1; Galatians 3:24). Justification is not earned through our own works; rather, we are covered by the righteousness of Jesus Christ (Ephesians 2:8; Titus 3:5). The Christian, being declared righteous, is thus freed from the guilt of sin.
Justification is a completed work of God, and it is instantaneous, as opposed to sanctification, which is an ongoing process of growth by which we become more Christlike (the act of “being saved,” cf. 1 Corinthians 1:18; 1 Thessalonians 5:23). Sanctification occurs after justification.
Understanding the doctrine of justification is important for a Christian. First, it is the very knowledge of justification and of grace that motivates good works and spiritual growth; thus, justification leads to sanctification. Also, the fact that justification is a finished work of God means that Christians have assurance of their salvation. In God’s eyes, believers have the righteousness necessary to gain eternal life.
Once a person is justified, there is nothing else he needs in order to gain entrance into heaven. Since justification comes by faith in Christ, based on His work on our behalf, our own works are disqualified as a means of salvation (Romans 3:28). There exist vast religious systems with complex theologies that teach the false doctrine of justification by works. But they are teaching “a different gospel—which is really no gospel at all” (Galatians 1:6–7).
Without an understanding of justification by faith alone, we cannot truly perceive the glorious gift of grace—God’s “unmerited favor” becomes “merited” in our minds, and we begin to think we deserve salvation. The doctrine of justification by faith helps us maintain “pure devotion to Christ” (2 Corinthians 11:3). Holding to justification by faith keeps us from falling for the lie that we can earn heaven. There is no ritual, no sacrament, no deed that can make us worthy of the righteousness of Christ. It is only by His grace, in response to our faith, that God has credited to us the holiness of His Son. Both Old and New Testaments say, “The just shall live by faith” (Habakkuk 2:4; Romans 1:17; Galatians 3:11; Hebrews 10:38).
Word of Faith teaching is decidedly unbiblical. It is not a denomination and does not have a formal organization or hierarchy. Instead, it is a movement that is heavily influenced by a number of high-profile pastors and teachers such as Kenneth Hagin, Benny Hinn, Kenneth Copeland, Paul and Jan Crouch, and Fred Price.
The Word of Faith movement grew out of the Pentecostal movement in the late 20th century. Its founder was E. W. Kenyon, who studied the metaphysical New Thought teachings of Phineas Quimby. Mind science (where "name it and claim it" originated) was combined with Pentecostalism, resulting in a peculiar mix of orthodox Christianity and mysticism. Kenneth Hagin, in turn, studied under E. W. Kenyon and made the Word of Faith movement what it is today. Although individual teachings range from completely heretical to completely ridiculous, what follows is the basic theology most Word of Faith teachers align themselves with.
At the heart of the Word of Faith movement is the belief in the "force of faith." It is believed words can be used to manipulate the faith-force, and thus actually create what they believe Scripture promises (health and wealth). Laws supposedly governing the faith-force are said to operate independently of God’s sovereign will and that God Himself is subject to these laws. This is nothing short of idolatry, turning our faith—and by extension ourselves—into god.
Christ is Eternal, the Only Begotten Son, and the only incarnation of God (John 1:1, 2, 14, 15, 18; 3:16; 1 John 4:1). In Him dwelt the fullness of the Godhead bodily (Colossians 2:9). By becoming a man, Jesus gave up the glory of heaven but not His divinity (Philippians 2:6-7), though He did choose to withhold His power while walking the earth as man.
The Word of Faith movement is deceiving countless people, causing them to grasp after a way of life and faith that is not biblical. At its core is the same lie Satan has been telling since the Garden: “You shall be as God” (Genesis 3:5). Sadly, those who buy into the Word of Faith movement are still listening to him. Our hope is in the Lord, not in our own words, not even in our own faith (Psalm 33:20-22). Our faith comes from God in the first place (Ephesians 2:8; Hebrews 12:2) and is not something we create for ourselves. So, be wary of the Word of Faith movement and any church that aligns itself with Word of Faith teachings.
The Gospel is not a “Movement,” Disciples were not not are not a “Movement”
The Revelation of the word made flesh is not a Movement.
The question remains: is the Charismatic movement scriptural? We can best answer that question this way: we know that since the creation of mankind Satan’s insidious master plan has been simply to put a veil between God’s children and God’s inerrant Word. It began in the Garden of Eden when the serpent asked Eve, “Did God really say . . .?” (Genesis 3:1), thereby raising doubt as to the authority and authenticity of what God had said. Ever since that day, he continues to attack the inerrancy and sufficiency of the Bible. Without question, we know that Satan has stepped up the pace of this strategy (1 Peter 5:8).
Where Satan does not succeed in taking the Bible from us, he works hard at taking us from the Bible. One way he can do this is simply to get Christians to focus their attention on the claims of some men and women concerning supernatural experiences. Those who seek after sensational experiences or new words from God have neither time nor interest in searching the Scriptures for God’s truth.
There is no denying that God performs miracles. Some of what occurs in the Charismatic movement may well be a true work of the Holy Spirit. However, the truth is that the Body of Christ has already been given the all-sufficient, eternal Word of God. Do we need new apostles, new faith healers, or self-styled miracle workers? Or is the greater need to return to the Bible and proclaim the whole counsel of God in the power and love of the Holy Spirit?
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 word testament is another word for covenant, so in one sense the question could be “What is the difference between the Old Testament and the New Testament?” The terms Old Testament and New Testament are often used as titles of two halves of the Bible. But the terms books of the Old Testament and books of the New Testament get us closer to the meaning. If we said “books of the Old Covenant” and “books of the New Covenant,” we would be closer still. The literary work known as the Old Testament is actually made up of 39 individual documents that give us the details of the Old Covenant. The literary work known as the New Testament is actually made up of 27 individual documents that give us the details of the New Covenant.
The Old Covenant is the “working arrangement” that God had with Israel. He had chosen them for a special relationship that He did not have with any other group of people on earth. He took just a few patriarchs(Abraham, Isaac, Jacob) and grew their descendants into a great nation and gave them a land (Canaan) and His law to live by (see Exodus 20 and following). The Israelites were to remain loyal to God, obeying Him and worshipping Him alone. If they did, He promised to bless them, and if they did not, He promised they would be chastened (see Deuteronomy 27—28). God established a sacrificial system that would allow them to be cleansed (temporarily) from their sins—but these sacrifices had to be repeated over and over. He ordained priests to represent the people before Him, as the people could never come directly into the presence of God. And even with all these accommodations, the nation as a whole was unfaithful and eventually fell under the judgment of God.
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.”
Jeremiah prophesied that judgment was coming upon the nation of Israel, but he also told the nation that something better was coming:
“‘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.
It will not be like the covenant
I made with their ancestors
when I took them by the hand
to lead them out of Egypt,
because they broke my covenant,
though I was a husband to them,’
declares the Lord.
‘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.
No longer will they teach their neighbor,
or say to one another, “Know the Lord,”
because they will all know me,
from the least of them to the greatest,’
declares the Lord.
‘For I will forgive their wickedness
and will remember their sins no more’”
(Jeremiah 31: 31–34).
In this new covenant, God said, Israel will be restored, sins will be finally forgiven, people will know God directly, and they will have His law written on their hearts so that they will want to obey Him.
The law under the Old Covenant was never a means to salvation; rather, it led to condemnation as people repeatedly broke the law and violated the covenant.
Paul, citing many passages from the books of the Old Covenant, explains:
“As it is written:
‘There is no one righteous, not even one;
there is no one who understands;
there is no one who seeks God.
All have turned away,
they have together become worthless;
there is no one who does good,
not even one.’
‘Their throats are open graves;
their tongues practice deceit.’
‘The poison of vipers is on their lips.’
‘Their mouths are full of cursing and bitterness.’
‘Their feet are swift to shed blood;
ruin and misery mark their ways,
and the way of peace they do not know.’
‘There is no fear of God before their eyes.’
Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin” (Romans 3:10–20).
The book of Hebrews is an extended discourse on the differences between the Old and New Covenants. Here is one passage dealing with the subject:
“The law is only a shadow of the good things that are coming—not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. Otherwise, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins.
“But those sacrifices are an annual reminder of sins. It is impossible for the blood of bulls and goats to take away sins. . . . Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God, and since that time he waits for his enemies to be made his footstool. For by one sacrifice he has made perfect forever those who are being made holy.
“The Holy Spirit also testifies to us about this. First he says: ‘This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds.’ Then he adds: ‘Their sins and lawless acts I will remember no more.’ And where these have been forgiven, sacrifice for sin is no longer necessary” (Hebrews 10:1–4, 11–18).
The New Covenant sacrifice of Jesus on behalf of His people means that sins can be forgiven once and for all.
Under the Old Covenant, only the priests could enter the Holy Place and only the high priest could enter the Most Holy Place once per year.
The author of Hebrews explains: “But when Christ came as high priest of the good things that are now already here, a he went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation. He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption. The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!
“For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance—now that he has died as a ransom to set them free from the sins committed under the first covenant” (Hebrews 9:11–15).
Because of Christ, the high priest of the New Covenant, we can come into God’s presence:
“Let us then approach God’s throne of grace with confidence,
so that we may receive mercy and find grace to help us in our time of need”
(Hebrews 4:16).
Another aspect of the New Covenant is that Gentiles can be “grafted into the tree of Israel” by faith in Jesus, the King and Messiah of Israel (see Romans 11:11–24). As James explained at the Jerusalem Council, “Simon has described to us how God first intervened to choose a people for his name from the Gentiles.
The words of the prophets are in agreement with this, as it is written:
“‘After this I will return and rebuild David’s fallen tent. Its ruins I will rebuild, and I will restore it,
that the rest of mankind may seek the Lord,
even all the Gentiles who bear my name, says the Lord,
who does these things’”
(Acts 15:14–18).
In summary, the Old Covenant was governed by a law that prescribed correct behavior and that the people continually broke. It contained a sacrificial system that only temporarily removed sins. The sacrifices were administered by priests who represented the people of Israel to God, but the people could not enter God’s presence themselves.
The New Covenant is governed by a law that is internalized by the people of God and energized by His Spirit. The sins of the people are forgiven and removed once and for all by the sacrifice of Jesus Christ, and the people of God have direct, intimate access to Him. Finally, Gentiles who believe are included in the New Covenant.
The New Covenant is the promise that God will forgive sin and restore fellowship with those whose hearts are turned toward Him. Jesus Christ is the mediator of the New Covenant, and His death on the cross is the basis of the promise (Luke 22:20). The New Covenant was predicted while the Old Covenant was still in effect—the prophets Moses, Jeremiah, and Ezekiel all allude to the New Covenant.
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).
Ephesians 3:8–9:
“To me, though I am the very least of all the saints, this grace was given,
to preach to the Gentiles
the unsearchable riches of Christ, and to bring to light for everyone what is the
plan of the mystery hidden for ages in God, who created all things”
(ESV).
The Greek for “unsearchable riches” is translated “boundless riches” in the NIV.
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).
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.
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. The unsearchable riches of Christ provide salvation to everyone who believes (John 3:16; Romans 1:16). We may be the worst of sinners, yet Jesus can forgive us and transform our lives (Romans 12:1–2). It is the gift that truly keeps on giving, as we are changed, by God’s Spirit, into “loving, happy, peaceful, patient, kind, good, faithful, gentle, and self-controlled” people (Galatians 5:22–23, CEV).
King Solomon was a man of great riches and wisdom, and his fame spread throughout the known world. Dignitaries from other countries came to hear his wisdom and see his lavish display of wealth (1 Kings 10:24). Scripture says that Solomon had no equal in the earth at that time: “King Solomon was greater in riches and wisdom than all the other kings of the earth” (verse 23). Yet, for all that, Solomon’s riches were not unsearchable. They could be quantified; the gold bars could be counted, and he had no inexhaustible supply of silver. Besides that, Solomon’s riches were only the temporal treasures of this world. Jesus is “greater than Solomon” (Luke 11:31). The treasures of Christ are inexhaustible, they are unsearchable, and they are forever.
Warnings from Israel’s Past
(Numbers 16:41–50; Numbers 25:1–5)
1I do not want you to be unaware, brothers, that our forefathers were all under the cloud, and that they all passed through the sea. 2They were all baptized into Moses in the cloud and in the sea. 3They all ate the same spiritual food 4and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. 5Nevertheless, God was not pleased with most of them, for they were struck down in the wilderness.
6These things took place as examples to keep us from craving evil things as they did. 7Do not be idolaters, as some of them were. As it is written: “The people sat down to eat and drink and got up to indulge in revelry.”a 8We should not commit sexual immorality, as some of them did, and in one day twenty-three thousand of them died. 9We should not test Christ,b as some of them did, and were killed by snakes. 10And do not complain, as some of them did, and were killed by the destroying angel.
11Now these things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come. 12So the one who thinks he is standing firm should be careful not to fall. 13No temptation has seized you except what is common to man. And God is faithful; He will not let you be tempted beyond what you can bear. But when you are tempted, He will also provide an escape, so that you can stand up under it.
The Earth Is the LORD’s
A Psalm of David.
1 The earth is the LORD’s, and the fullness thereof,
the world and all who dwell therein.
2For He has founded it upon the seas
and established it upon the waters.
3Who may ascend the hill of the LORD?
Who may stand in His holy place?
4He who has clean hands and a pure heart,
who does not lift up his soul to an idol
or swear deceitfully.
5He will receive blessing from the LORD
and vindication from the God of his salvation.
6Such is the generation of those who seek Him,
who seek Your face, O God of Jacob.
Selah
7Lift up your heads, O gates!
Be lifted up, O ancient doors,
that the King of Glory may enter!
8Who is this King of Glory?
The LORD strong and mighty,
the LORD mighty in battle.
9Lift up your heads, O gates!
Be lifted up, O ancient doors,
that the King of Glory may enter!
10Who is He, this King of Glory?
The LORD of Hosts--
He is the King of Glory.
Selah
The phrase “transformed by the renewing of the mind” is found in Romans 12:2. Chapter 12 marks the transition in that epistle from the apostle Paul’s theological teaching to his practical teaching. The book of Romans is probably the closest thing in the Bible to a systematic theology. Paul did not found the church at Rome, but he had every intention of visiting that church on his way to Spain. As a result, Paul wrote this epistle as a way of introducing himself to that congregation and to give them an overview of the gospel and what it means in the lives of believers.
After teaching the great doctrine regarding the gospel of God’s righteousness that is ours through faith in Christ in Romans chapters 1—11, Paul begins to exhort us to godly living. How are we to live in light of the saving power of the gospel? That is what Romans 12—16 aims to teach. The practical section of Romans begins with a great “therefore.” Seeing all that God did on our behalf, therefore live like this. The first of Paul’s great exhortations is to be renewed in our minds:
“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 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.
It is interesting to note that Paul says that we must be transformed by the renewing of our “minds.” The mind is the key to the Christian life. The reason why non-Christians do not respond to Christian truth is that they cannot discern spiritual truth (1 Corinthians 2:14). The gospel is a call for the unbeliever to repent of his sin and embrace Christ by faith. The Greek word translated “repentance” carries the notion of a change of mind. Our thinking must be changed (transformed) from old, ungodly ways of thinking into new, godly ways of thinking. What we know in our minds to be true forms a conviction in our hearts of that truth, and that conviction in our hearts translates into action. Therefore, we must first renew our minds.
The only way to replace the error of the world’s way of thinking is to replace it with God’s truth, and the only infallible source of God’s truth is His revealed Word, the Bible. Transformation through renewed minds comes as believers expose themselves to God’s Word through the faithful exposition of it each week in church, personal Bible study, and group Bible study. A solid church that believes in preaching the Word, reading the Word, and singing the Word is invaluable in helping us renew our minds.
There are no shortcuts. There is no magical formula for renewing our minds. We must fill our minds with God’s Word. As Jesus prayed to the Father, “Sanctify them in the truth; your word is truth” (John 17:17).
In Romans 8:2, Paul draws a sharp contrast between the law of the Spirit of life and the law of sin and death with this statement: “For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death” (ESV). Both of these laws are mentioned in the previous chapter: “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). God has taken action to free those who place their faith in Christ. We are no longer under the condemnation of the law (Romans 8:1); rather, we follow the law of the Spirit of life.
The law of sin and death refers to the Mosaic Law. The law revealed God’s standard, our shortcomings, the consequences of falling short, and even our innate proclivity to reject God and defy His standard. Romans 7:10–11 speaks of how sin, death, and the law are connected: “The commandment [the law] that was meant for life resulted in death for me. For sin, seizing an opportunity through the commandment, deceived me, and through it killed me.”
In contrast to the law of sin and death, the law of the Spirit of life brings about a reversal of the wages of sin (Romans 6:23). The NIV presents this new law in Romans 8:2 as “the law of the Spirit who gives life.” The Good News Translation has “the law of the Spirit, which brings us life in union with Christ Jesus.” Just as sin, in rebellion to the law of God, leads to death, the Spirit gives life in conformity to the will of God. Much like how God breathed life into Adam, He infuses new life into the regenerated soul (Genesis 2:7; Titus 3:5–6). This is tied to God’s grace, as revealed in the gospel.
The Spirit is the one who gives life, and He does so through Jesus Christ (see John 3:5–8). With the new life comes freedom from the old law—a law we could not keep and thus only led to sin and death. We are now under a new law that brings life. Such is the power of the gospel to save (see Romans 1:16).
We note several things about “the law of the Spirit of life in Christ Jesus” (Romans 8:2, ESV):
• It is a law. That is, it is a rule that governs us. It holds influence over every part of our lives.
• The law is of the Spirit. That is, the Holy Spirit is the one who prompts us to believe the gospel, and He brings His law to bear in our hearts. We are now under the authority of a new Lord and Master. We yield to the Spirit in order that we “will not carry out the desire of the flesh” (Galatians 5:16, NASB).
• The Spirit brings life. That is, the divine law imposed by the Spirit imparts life—an everlasting spiritual vitality. Jesus likened this to “a spring of water welling up to eternal life” (John 4:14). We have truly been “made alive, who were dead in trespasses and sins” (Ephesians 2:1, NKJV).
• The law of the Spirit of life is liberating. That is, the gospel sets us free from the Mosaic Law. The rules, rituals, and regulations of the law could never justify us (Romans 3:20; Galatians 2:16). The law of the Spirit of life does what the law could not do.
• The law of the Spirit of life is liberating in Christ Jesus. That is, the gospel is inseparable from the person and work of Jesus. He laid down His life for ours, and “if the Son sets you free, you will be free indeed” (John 8:36). The person who has faith in Christ is, through the agency of the indwelling Holy Spirit, made a member of Christ. Jesus is the vine, and we are the branches; He is the head, and we are the body. The Son of God has “life in himself” (John 5:26), and since we are in the Son, we are given life, too.
Bible teacher Warren Wiersbe provides a simple outline of Romans 8:1–4 concerning our born-again relationship to the law:
1) The law cannot claim you (Romans 8:2).
2) The law cannot condemn you (Romans 8:3).
3) The law cannot control you (Romans 8:4). (The Wiersbe Bible Commentary: New Testament, David C. Cook, 2007, p. 429)
Praise the Lord for the law of the Spirit of life. It’s all about grace. It’s all about the gospel.
The Sabbath Rest
(Genesis 2:1–3; Exodus 16:22–30)
1Therefore, while the promise of entering His rest still stands, let us be careful that none of you be deemed to have fallen short of it. 2For we also received the good news just as they did; but the message they heard was of no value to them, since they did not share the faith of those who comprehended it.a
3Now we who have believed enter that rest. As for the others, it is just as God has said:
“So I swore on oath in My anger,
‘They shall never enter My rest.’”
And yet His works have been finished since the foundation of the world. 4For somewhere He has spoken about the seventh day in this manner: “And on the seventh day God rested from all His works.”5And again, as He says in the passage above: “They shall never enter My rest.”
6Since, then, it remains for some to enter His rest, and since those who formerly heard the good news did not enter because of their disobedience, 7God again designated a certain day as “Today,” when a long time later He spoke through David as was just stated: “Today, if you hear His voice, do not harden your hearts.”d
8For if Joshua had given them rest, God would not have spoken later about another day. 9There remains, then, a Sabbath rest for the people of God. 10For whoever enters God’s rest also rests from his own work, just as God did from His.11Let us, therefore, make every effort to enter that rest, so that no one will fall by following the same pattern of disobedience.
The Living Word
(2 Timothy 3:10–17)
12For the word of God is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It judges the thoughts and intentions of the heart. 13Nothing in all creation is hidden from God’s sight; everything is uncovered and exposed before the eyes of Him to whom we must give account.
14Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold firmly to what we profess. 15For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who was tempted in every way that we are, yet was without sin. 16Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.
Literally not having been united in the faith of those who heard
Ephesians 4
Berean Standard Bible Par ▾ Unity in the Body
(Psalm 133:1–3; 1 Corinthians 1:10–17)
1As a prisoner in the Lord, then, I urge you to walk in a manner worthy of the calling you have received: 2with all humility and gentleness, with patience, bearing with one another in love, 3and with diligence to preserve the unity of the Spirit through the bond of peace.
4There is one body and one Spirit, just as you were called to one hope when you were called; 5one Lord, one faith, one baptism; 6one God and Father of all, who is over all and through all and in all.
7Now to each one of us grace has been given according to the measure of the gift of Christ. 8This is why it says:a
“When He ascended on high,
He led captives away,
and gave gifts to men.”b
9What does “He ascended” mean, except that He also descendedc to the lower parts of the earth? 10He who descended is the very One who ascended above all the heavens, in order to fill all things.
11And it was He who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 12to equip the saints for works of ministry and to build up the body of Christ, 13until we all reach unity in the faith and in the knowledge of the Son of God, as we mature to the full measure of the stature of Christ.
14Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming. 15Instead, speaking the truth in love, we will in all things grow up into Christ Himself, who is the head. 16From Him the whole body, fitted and held together by every supporting ligament, grows and builds itself up in love through the work of each individual part.
New Life in Christ
(Colossians 3:1–17)
17So I tell you this, and insist on it in the Lord, that you must no longer walk as the Gentiles do, in the futility of their thinking. 18They are darkened in their understanding and alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts. 19Having lost all sense of shame, they have given themselves over to sensuality for the practice of every kind of impurity, with a craving for more.
20But this is not the way you came to know Christ. 21Surely you heard of Him and were taught in Him—in keeping with the truth that is in Jesus— 22to put off your former way of life, your old self, which is being corrupted by its deceitful desires;23to be renewed in the spirit of your minds; 24and to put on the new self, created to be like God in true righteousness and holiness.
25Therefore each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one another. 26“Be angry, yet do not sin.”d Do not let the sun set upon your anger, 27and do not give the devil a foothold.
28He who has been stealing must steal no longer, but must work, doing good with his own hands, that he may have something to share with the one in need.
29Let no unwholesome talk come out of your mouths, but only what is helpful for building up the one in need and bringing grace to those who listen.
30And do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption.
31Get rid of all bitterness, rage and anger, outcry and slander, along with every form of malice. 32Be kind and tenderhearted to one another, forgiving each other just as in Christ God forgave you.
Proverbs 9:10 says, “The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding.” Basically, this verse teaches that the fear of God is foundational to true wisdom; all other types of learning are worthless unless built upon a knowledge of the Lord Himself. Many other passages talk about the fear of the Lord (e.g., Psalm 111:10; Proverbs 1:7; 14:27; 15:33). Before we can understand how the fear of the Lord leads to wisdom, we need to define what the Bible means by “fear” in this context.
In the Bible, the word translated “fear” can mean several things. It can refer to the terror one feels in a frightening situation (Deuteronomy 2:25). It can mean “respect” in the way a servant fears his master and serves him faithfully (Joshua 24:14). Fear can also denote the reverence or awe a person feels in the presence of greatness (Isaiah 6:5). The fear of the Lord is a combination of all of these.
Fear of the Lord can be defined as “the continual awareness that our loving heavenly Father is watching and evaluating everything we think, say, and do” (Matthew 12:36; Psalm 139:2; Jeremiah 12:3). As Jesus told each of the seven churches in Revelation 2—3, “I know your works.” Nothing escapes His attention.
In order to develop the fear of the Lord, we must recognize God for who He is. We must glimpse with our spirits the power, might, beauty, and brilliance of the Lord God Almighty (Revelation 11:17; Hosea 12:5; Isaiah 6:1–5). Those who fear the Lord have a continual awareness of Him, a deep reverence for Him, and sincere commitment to obey Him.
Proverbs 1:7 says, “The fear of the LORD is the beginning of knowledge, but fools despise wisdom and instruction.” This verse gives us some added insight with its antithetical parallelism—there is a sharp contrast between the wise life and the foolish life. A wise person fears/reverences/obeys the Lord; a fool despises God’s instruction and cannot be told what to do. The wise person is wise because he has started at the starting place; the fool has no foundation on which to build wisdom.
Romans 1:21–22 speaks of those who “neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools.” This is a description of people who try to obtain wisdom while ignoring God—it cannot be done for the simple reason that God is the source of wisdom.
The link between the fear of God and wisdom means we cannot possess wisdom if we recreate God in our own image. Too many people want to “tame” God into a non-threatening nobody. But, if we redefine the Lord as a god that makes us feel comfortable, a permissive “buddy” who exists simply to bless us and give us what we want, we will not fear Him in the way He deserves to be feared. The Lord God Almighty is far greater than that, and the fear of the Lord begins when we see Him in His majesty and power (Revelation 4:11; Job 42:1–2) The Lord shows Job (and us) a glimpse of His power in Job 38—41 when He describes His absolute sovereignty over everything.
When the reality of God’s true nature has caused us to fall down in worship, we are then in the right position to gain wisdom. Wisdom is merely seeing life from God’s perspective and responding accordingly. Wisdom is a priority, and we are told to seek it above all else (Proverbs 3:13; 16:16). Proverbs is known as the wisdom book, and the entire second chapter gives a detailed explanation of the value of gaining wisdom.
Until our hearts are in a right relationship with God, we are unable to have the “wisdom that comes from heaven” (James 3:17). Without the fear of the Lord, we may gain knowledge of earthly things and make some practical choices for this life, but we are missing the one ingredient that defines a wise person (Psalm 14:1; Exodus 20:3; 34:14; Jeremiah 25:6; Matthew 22:37). In the parable of the rich farmer, the rich man had a “wise” and practical plan for his profits, but God said to him, “You fool!” because the farmer’s plans were made with no thought of God and eternity (Luke 12:16–21).
Without the fear of the Lord, we make final decisions based on our faulty human understanding (Proverbs 3:5–6). When we incorporate the fear of the Lord into every moment of our lives, we make decisions based upon His approval. We live with the knowledge that the Creator of the universe is intimately involved in our every move. He sees, knows, and evaluates all our choices, and we will answer to Him (Psalm 139:1–4).
Our respect for God’s majesty causes us to honor Him (Psalm 29:2). Our gratitude for His mercy causes us to serve Him well (Psalm 2:11; 107:15). And the understanding that our God of love is also a God of wrath inspires enough fear to help us stay away from evil (Romans 1:18; Proverbs 8:13). Sin is foolish; righteousness is wise. When we live righteously, we are on the path to wisdom, and everyone in our lives benefits (Proverbs 13:20; 19:8).
Paul, in his prayers “for saints who are in Ephesus, and are faithful in Christ Jesus” (Ephesians 1:1, ESV), asks that God “may give you the Spirit of wisdom and revelation, so that you may know him better” (verse 17).
Prior to his prayer for the spirit of wisdom and revelation, Paul reminds the Ephesian believers of the blessings God has bestowed upon them (Ephesians 1:3), their adoption as children through Christ (verse 4), the wisdom and insight they have been given (verse 8), and “the mystery of his will according to his good pleasure, which he purposed in Christ” (verse 9). He also reminds them that they have been “marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance” (verses 13–14). Now he desires for them to be given the spirit of wisdom and revelation.
Since Christians receive the promised Holy Spirit at the moment of salvation (John 14:17), the spirit of wisdom and revelation that Paul prays for cannot refer to the initial gift of the Holy Spirit. Paul’s reference could easily be to an attitude or frame of mind (although the NIV and ESV capitalize Spirit, other translations such as the NASB and BSB translate it as “a spirit,” and the NLT simply has “spiritual wisdom and insight”). If not the Holy Spirit, then what does Paul ask for in his request for “the spirit of wisdom and revelation”? The key is in the phrase that follows, “in the knowledge of him” (ESV), or “so that you may know him better” (NIV).
Paul had commended the Ephesians for their faith in the Lord Jesus and their love toward all the saints (Ephesians 1:15), but now he is asking God to give them a deeper and greater understanding of the mysteries of His character and will, to know Him more thoroughly and intimately. Now that they have the Holy Spirit in their hearts, Paul desires Him to grant them more understanding and greater insight. The “wisdom” is a better understanding of the doctrines of God, and the “revelation” is a clearer picture of the divine character and will. In the NLT, the prayer is that believers would have “spiritual wisdom and insight so that you might grow in your knowledge of God.” The AMP translation has Paul asking that God “may grant you a spirit of wisdom and of revelation [that gives you a deep and personal and intimate insight] into the true knowledge of Him.”
God is infinite, and He can never be fully known by finite creatures. We all need wisdom from above. No matter how far we may advance in our understanding of God, there is an unfathomed depth of knowledge that remains to be explored. Scripture is full of admonitions to grow in our knowledge of Christ (2 Peter 3:18; 1 Peter 2:2; Ephesians 4:15).
Paul outlines some of the mysteries he wants the Ephesians to understand through this spirit of wisdom and revelation. He desires them to grasp “the hope to which he has called you, the riches of his glorious inheritance” (Ephesians 1:18). This is the hope of eternal life, which Paul refers to as the “upward call of God in Christ Jesus” (Philippians 3:14, ESV). We inherit the riches of eternal life through Him who saved us and called us to holiness in Christ before time began (2 Timothy 1:9). Paul also prays the Spirit will reveal God’s “incomparably great power for us who believe” (Ephesians 1:19)—power so great it raised Jesus from the dead. It’s a power that we can only comprehend as we possess the spirit of wisdom and revelation.
The spirit of wisdom and revelation is not some mysterious blessing given to a special few, and it is not the ability to speak as a prophet. Rather, it is the work of the Holy Spirit to help the people of God understand the things of God more fully and completely.
The Bible is unlike other books, whatever emotional or social effects they may produce, in that it brings about lasting, supernatural change within a person. “Faith comes from hearing the message, and the message is heard through the word about Christ” (Romans 10:17).
Jesus likened the Word of God to seed in His parable of the sower (Matthew 13:1–23). Seed, like the Bible, is not dead, but living, and it has the ability to bring forth more life in abundance. Seeds produce a crop (verse 23).
The Bible, as the living Word of God, is not inert or powerless, as seen in the actions attributed to the Word in Hebrews 4:12: the Bible “penetrates” deep within us and “judges” our hearts and motivations. It is “active,” not passive. The Bible is resisted or ignored to our own peril (Hebrews 2:1–3).
We see the living Word of God in action in the pages of the Bible. On the Day of Pentecost, Peter preached the Word of God, and his audience “were cut to the heart and said to Peter and the other apostles, ‘Brothers, what shall we do?’” (Acts 2:37). Three thousand people were saved that day (verse 41). Later, as the apostles continued to preach, the number in the church grew to five thousand, because “many of those who had heard the word believed” (Acts 4:4, ESV). God’s Word, living and active, does not return to Him void.
The Bible is the living Word of God because it is the message given to us from the “living God” (Hebrews 3:12). The God who is alive works in this world through His Word in conjunction with the Holy Spirit (see Ephesians 6:17). Jesus spoke of the life-giving property of His words: “The words I have spoken to you—they are full of the Spirit and life” (John 6:63). The word of our Lord is efficacious for our salvation and sanctification (Acts 13:48; John 17:17).
Other indications that the Word of God is alive include the facts that it sustains man (Luke 4:4), it brings faith (Romans 10:17), it has freedom to accomplish God’s will (2 Timothy 2:9), it can be maligned (Titus 2:5), it gives spiritual birth (1 Peter 1:23), and it abides within believers (1 John 2:14).
We see the living Word of God in action every time a sinner repents and turns to Christ for eternal life. The believer’s changed life bears testimony to the living, active power of the Bible. Commentator Matthew Henrywrote of the Bible that it “convinces powerfully, converts powerfully, and comforts powerfully. It makes a soul that has long been proud, to be humble; and a perverse spirit, to be meek and obedient. Sinful habits, that have become as it were natural to the soul, and rooted deeply in it, are separated and cut off by this sword. It will discover to men their thoughts and purposes, the vileness of many, the bad principles they are moved by, the sinful ends they act to” (Concise Commentary on the Whole Bible, Hebrews 4:11–16).
The living Word is active in the lives of those who receive it. According to the psalmist, the person who meditates on and delights in the Word will be “like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither” (Psalm 1:2–3). The Scriptures today are often downplayed in favor of manmade philosophies, personal experiences, or a “new” word from God. But the Bible cannot be ignored as if it were dead or obsolete. The Word of God is still powerful and very much alive. “We also have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts” (2 Peter 1:19).
The Bible tells us that the mystery of God is Jesus Christ: “My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:2–3).
A “mystery” in the New Testament is something that had at one time been hidden but is now revealed to God’s people. Jesus spoke of “the mystery of the kingdom of God” (Mark 4:11, NAS) that He was at that point revealing to His disciples. The apostle Paul used the word mystery 21 times in his Epistles. In each case, the “mystery” involved a wonderful declaration of spiritual truth, revealed by God through divine inspiration. A mystery is that “which was not made known to people in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets” (Ephesians 3:5).
The mystery of God’s will is that “which he purposed in Christ, to be put into effect when the times reach their fulfillment—to bring unity to all things in heaven and on earth under Christ” (Ephesians 1:9–10; cf. 1 Corinthians 2:7; Revelation 10:7). The mystery of God is the consummation of God’s plan in bringing His kingdom in Christ to fulfillment. The kingdom had long been prophesied, but the how and the when and the by whom was not clear until the time of Christ. It is in Christ that God has been manifested to all of mankind. As Jesus said, “Anyone who has seen me has seen the Father” (John 14:9).
Paul said that he had been commissioned to preach “the word of God in its fullness—the mystery that has been kept hidden for ages and generations, but is now disclosed to the Lord’s people” (Colossians 1:25–26). That is, it is through the apostles that we have been given the capstone of Scripture; their writings, all of which point to Christ—represent the final disclosure of God’s Word to mankind.
There is no understanding of God apart from a personal relationship with His Son (Matthew 12:50; John 14:23; 2 John 1:6). Christ is the “mystery” revealed to those who believe—as is the mystery of “Christ in you, the hope of glory” (Colossians 1:27). The key to having the “full riches of complete understanding” (Colossians 2:2) is to be born again by the power of the Holy Spirit. “The Spirit searches all things, even the deep things of God” (1 Corinthians 2:10).
Paul tells us that, “beyond all question, the mystery from which true godliness springs is great.” Then he records what may be an early hymn of the church: “He [Jesus] appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory” (1 Timothy 3:16). In that short paragraph, the Bible reveals the heart of the gospel, the mystery of “true godliness.” The secret of being godly was hidden but is now revealed. It is to those who believe in Christ that the mystery is made known (1 Corinthians 2:7–14; Colossians 1:27). We come to learn that we of our own volition cannot please God; we must depend on Christ (2 Corinthians 3:5). As a man, Jesus lived a perfect life (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:21), and so He is a perfect example of how to live. As God, Jesus gives us the power to do what is right. It is possible to live a godly life—through the power of Christ (Philippians 4:13).
God has revealed His complete Word to His saints (Colossians 1:26) who have “heard and learned” the gospel (John 6:45; cf. Romans 10:17 and John 3:16–18), and it is they alone who fathom “the glorious riches of this mystery” (Colossians 1:27). In its fullest sense, the “mystery of God” is God’s plan of salvation through Jesus. We would never have been able to comprehend the way to eternal life without the coming of Jesus, His death and resurrection.
Jesus told us to “store up for yourselves treasures in heaven” (Matthew 6:20). He linked this command to the desire of our hearts: “Where your treasure is, there your heart will be also” (Matthew 6:21; see also verses 10–20).
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 22:12).
We are to treasure the Lord Jesus most of all. When Jesus is our treasure, we will commit our resources—our money, our time, our talents—to His work in this world. Our motivation for what we do is important (1 Corinthians 10:31). Paul encourages servants that God has an eternal reward for those who are motivated to serve Christ: “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving” (Colossians 3:23–24).
When we live sacrificially for Jesus’ sake or serve Him by serving the body of Christ, we store up treasure in heaven. Even seemingly small acts of service do not go unnoticed by God. “If anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward” (Matthew 10:42).
Everyone, but especially those with more visible gifts such as teaching, singing, or playing a musical instrument, might be tempted to use their gift for their own glory. Another temptation they face is finding their identity in others’ acknowledgement of their gift. Those who use their talents or spiritual gifts coveting the praise of men rather than seeking God’s glory receive their “payment” in full here and now. The applause of men was the extent of the Pharisees’ reward (Matthew 6:16).
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 because the more we know of Him, the more of Him will be seen in our lives. Paul said in Colossians 3:1–4: “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 Scriptures contain all the knowledge we will ever need to learn of God, His Son, and His Spirit, at least in this life. God`s desire for those He has saved is their sanctification and transformation. He wants us to become more holy like Himself. He wants to transform us into the image of His Son. The way to do this is by meditating on the Scriptures and applying their principles to our lives as we yield to the conviction and power of the Holy Spirit who dwells within us. Then we will prove 2 Corinthians 3:18: “We, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord.”
To the one who is victorious, I will give some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it”
(Revelation 2:17).
The Throne in Heaven
1After this I looked and saw a door standing open in heaven. And the voice I had previously heard speak to me like a trumpet was saying, “Come up here, and I will show you what must happen after these things.”
2At once I was in the Spirit, and I saw a throne standing in heaven, with someone seated on it. 3The One seated there looked like jasper and carnelian, and a rainbow that gleamed like an emerald encircled the throne. 4Surrounding the throne were twenty-four other thrones, and on these thrones sat twenty-four elders dressed in white, with golden crowns on their heads.
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.
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).
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).
The statement “I am the door,” found in John 10:7, is the third of seven “I am” declarations of Jesus recorded only in John’s Gospel. These “I am” proclamations point to His unique, divine identity and purpose. In this “I am” statement, Jesus colorfully points out for us the exclusive nature of salvation by saying that He is “the door,” not “a door.” Furthermore, Jesus is not only our Shepherd who leads us into the “sheepfold,” but He is the only door by which we may enter and be saved (John 10:9). Jesus is the only means we have of receiving eternal life (John 3:16). There is no other way.
To get a clear picture of Jesus’ meaning in this statement, it is helpful to understand a little of that ancient culture, especially of sheep and shepherding. Of all domesticated animals, sheep are the most helpless. Sheep will spend their entire day grazing, wandering from place to place, never looking up. As a result, they often become lost. But sheep have no “homing instinct” as other animals do. They are totally incapable of finding their way to their sheepfold even when it is in plain sight. By nature, sheep are followers. If the lead sheep steps off a cliff, the others will follow.
Additionally, sheep are easily susceptible to injuries and are utterly helpless against predators. If a wolf enters the pen, they won’t defend themselves. They won’t try to run away or spread out. Instead they huddle together and are easily slaughtered. If sheep fall into moving water, they will drown. However, sheep do fear moving water and will not drink from any stream or lake unless the water is perfectly still. This is why David in the 23rd Psalm tells us of the shepherd who “makes [us] to lie down in green pastures, he leads [us] beside the still waters . . . though [we] walk through the valley . . . [we] will fear no evil. For You [the Shepherd] are with [us].”
Sheep are totally dependent upon the shepherd who tends them with care and compassion. Shepherds were the providers, guides, protectors and constant companions of sheep. So close was the bond between shepherd and sheep that to this day Middle Eastern shepherds can divide flocks that have mingled at a well or during the night simply by calling their sheep, who know and follow their shepherd’s voice. Shepherds were inseparable from their flocks. The shepherd would lead the sheep to safe places to graze and make them lie down for several hours in a shady place. Then, as night fell, the shepherd would lead the sheep to the protection of a sheepfold.
There were two kinds of sheepfolds or pens. One kind was a public sheepfold found in the cities and villages. It would be large enough to hold several flocks of sheep. This sheep pen would be in the care of a porter or doorkeeper, whose duty it was to guard the door to the sheep pen during the night and to admit the shepherds in the morning. The shepherds would call their sheep, each of which knew its own shepherd’s voice, and would lead them out to pasture.
The second kind of sheep pen was in the countryside, where the shepherds would keep their flocks in good weather. This type of sheep pen was nothing more than a rough circle of rocks piled into a wall with a small open space to enter. Through it the shepherd would drive the sheep at nightfall. Since there was no gate to close—just an opening—the shepherd would keep the sheep in and wild animals out by lying across the opening. He would sleep there, in this case literally becoming the door to the sheep.
In this context, Jesus is telling us that He is not only the shepherd of the sheep, but also the door of the sheep. In doing so, He is vividly contrasting Himself with that of the religious leaders of His time whom He describes as “thieves and robbers” (John 10:8). When Jesus says, “I am the door,” He is reiterating the fact that only through Him is salvation possible. This is far removed from the ecumenical teachings popular in today’s liberal religious circles. Jesus makes it clear that any religious leader who offers salvation other than the teachings of Christ is a “thief” and a “robber.”
One who believes the gospel (Hebrews 11:6) and repents of sin (Luke 13:3) is assured of being in “the fold” and of having entered by “the door.” As followers of Christ, Jesus is both our Shepherd and the Door to the sheepfold who provides for all our needs. Knowing that the world is full of predators whose sole intent is to destroy us (1 Peter 5:8), we are always under His protection. More importantly, we are fully confident that “when the Chief Shepherd appears, [we] will receive the crown of glory that does not fade away” (1 Peter 5:4).
“I am the way and the truth and the life” is one of the seven “I Am” statements of Jesus. On the last night before His betrayal and death, Jesus was preparing His disciples for the days ahead. For over three years, these men had been following Jesus and learning from His teaching and example. They had placed their hopes in Him as the Messiah, the promised deliverer, yet they still didn’t understand how He was going to accomplish that deliverance. After the Last Supper, Jesus began speaking about His departure, which led to questions from His disciples.
In John 13:33, Jesus said, “My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come.” This prompted Peter to ask where He was going (verse 36). Peter and the others did not understand that Jesus was speaking of His death and ascension to heaven. Jesus’ response was, “Where I am going, you cannot follow now, but you will follow later.” Peter was still misunderstanding and declared that he would follow Jesus anywhere and even lay down His life if necessary. As Jesus patiently continued to teach His disciples, He began speaking more plainly about heaven, describing the place He was going to prepare for them (John 14:2–3). Then Jesus said, “You know the way to the place where I am going” (verse 4). Speaking for the others, Thomas said they did not know where He was going, so how could they know how to follow Him there? It was in answer to this question that Jesus uttered one of the seven famous “I am” statements.
I am – In the Greek language, “I am” is a very intense way of referring to oneself. It would be comparable to saying, “I myself, and only I, am.” Several other times in the Gospels we find Jesus using these words. In Matthew 22:32 Jesus quotes Exodus 3:6, where God uses the same intensive form to say, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” In John 8:58, Jesus said, “Truly, truly I say unto you, before Abraham was, I am.” The Jews clearly understood Jesus to be calling Himself God because they took up stones to stone Him for committing blasphemy in equating Himself with God. In Matthew 28:20, as Jesus gave the Great Commission, He gave it emphasis by saying, “I am with you always, to the end of the age.” When the soldiers came seeking Jesus in the garden the night before His crucifixion, He told them, “I am he,” and His words were so powerful that the soldiers fell to the ground (John 18:4–6). These words reflect the very name of God in Hebrew, Yahweh, which means “to be” or “the self-existing one.” It is the name of power and authority, and Jesus claimed it as His own.
The way – Jesus used the definite article to distinguish Himself as “the only way.” A way is a path or route, and the disciples had expressed their confusion about where He was going and how they could follow. As He had told them from the beginning, Jesus was again telling them (and us) “follow me.” There is no other path to heaven, no other way to the Father. Peter reiterated this same truth years later to the rulers in Jerusalem, saying about Jesus, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12). The exclusive nature of the only path to salvation is expressed in the words “I am the way.”
The truth – Again Jesus used the definite article to emphasize Himself as “the only truth.” Psalm 119:142 says, “Your law is the truth.” In the Sermon on the Mount, Jesus reminded His listeners of several points of the Law, then said, “But I say unto you . . .” (Matthew 5:22, 28, 32, 34, 39, 44), thereby equating Himself with the Law of God as the authoritative standard of righteousness. In fact, Jesus said that He came to fulfill the Law and the prophets (Matthew 5:17). Jesus, as the incarnate Word of God (John 1:1) is the source of all truth.
The life – Jesus had just been telling His disciples about His impending death, and now He was claiming to be the source of all life. In John 10:17–18, Jesus declared that He was going to lay down His life for His sheep, and then take it back again. He spoke of His authority over life and death as being granted to Him by the Father. In John 14:19, He gave the promise that “because I live, you also will live.” The deliverance He was about to provide was not a political or social deliverance (which most of the Jews were seeking), but a true deliverance from a life of bondage to sin and death to a life of freedom in eternity.
In these words,
Jesus was declaring Himself
the great “I Am,”
the
only path to heaven,
the only true measure of righteousness,
and the source
of both physical and spiritual life
He was staking His claim as the very God of Creation, the Lord who blessed Abraham, and the Holy One who inhabits eternity. He did this so the disciples would be able to face the dark days ahead and carry on the mission of declaring the gospel to the world. Of course, we know from Scripture that they still didn’t understand, and it took several visits from their risen Lord to shake them out of their disbelief. Once they understood the truth of His words, they became changed people, and the world has never been the same.
Proverbs 15:9 says,
“The LORD detests the way of the wicked, but he loves those
who pursue righteousness.”
If God wants us to pursue righteousness,
then what about verses such as Romans 3:10 that say,
“There is none righteous, no not one”? If no one is righteous, then who can really pursue it?
Are those verses contradictory?
Before we can pursue righteousness, we need to define it. The word most often translated “righteousness” can also mean “justice, justness, or divine holiness.” In the broadest sense, righteousness can be defined as “the condition of being acceptable to God as made possible by God.” God’s standard is what defines true righteousness; His power is what enables it. Unless God is its author, we will never possess righteousness. No amount of man-made effort will result in righteousness. To be righteous is to be right with God. A heart that is right with God results in a life that bears “fruit” (John 15:1–2; Mark 4:20). Galatians 5:22-23 lists some of that fruit.
A common substitute for true righteousness is self-righteousness. Self-righteousness is the opposite of what God desires. Self-righteousness makes a list of rules and checks them off, congratulating itself on how well it is doing compared to others. The Pharisees of Jesus’ day were masters of self-righteousness, but Jesus had harsh words for them: “Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness” (Matthew 23:27–28).
To pursue righteousness means we must recognize that we cannot please God in our sinful state (Romans 8:8). We turn from trying to justify ourselves by our good deeds and instead seek the mercy of God. We desire that He transform our minds (Romans 12:2) and conform us “to the image of His Son” (Romans 8:29). In the Old Testament, men were declared righteous when they believed God and acted on it (Genesis 15:6; Galatians 3:6; James 2:23). Before Pentecost (Acts 2:1–4), people pursued righteousness by keeping God’s Law, seeking holiness, and “walking humbly with God” (Micah 6:8). No one was justified by rule-keeping but by the faith that enabled them to obey God (Romans 3:20; Galatians 2:16).
Likewise, today we are justified by the faith that leads us to Jesus (Romans 3:28; 5:1; 10:10). Those who are in Christ continue seeking God in order to please Him (Colossians 3:1). When we come to faith in Christ, He gives us the Holy Spirit who empowers us to pursue righteousness for its own sake (Acts 2:38). He commands us to “walk in the Spirit” (Galatians 5:16, 25). Walking in the Spirit means we live a lifestyle of total surrender to the Lordship of Jesus Christ. We cultivate the ability to hear God and the habit of obeying His voice in everything.
We pursue righteousness when we pursue the character of Christ and desire holiness more than fleshly indulgence. We avoid the temptation to become self-righteous when we understand that true righteousness begins with godly humility (Psalm 25:9).
We remember that Jesus said,
“Apart from me you can do nothing”
(John 15:5).
When we spend time in the presence of God, we become more aware of our own sin and shortcomings. A dingy shirt looks white beside a dark wall. But, when compared with snow, the same shirt looks dirty.
Pride and self-righteousness cannot remain in the presence of a holy God.
Pursuing righteousness begins when a humble heart seeks the continual presence of God
(James 4:10; 1 Peter 5:6).
The humble, believing heart leads to a lifestyle of righteous action acceptable to God
(Psalm 51:10).
In Isaiah 42:8 God states,
“I am the LORD, that is My name; I will not give My glory to another, Nor My praise to graven images”
(NASB).
God’s glory is His honor, splendor, and dignity, and He will not share it with anyone. In telling Israel of how He was sparing them from destruction and giving them new prophecies,
God says,
“For my own sake, for my own sake, I do this. How can I let myself be defamed?
I will not yield my glory to another”
(Isaiah 48:11).
God will not give His glory to another because
all
glory, honor, and praise belong
to Him alone
He will not allow
His works
to be attributed to a false god,
which is
“nothing at all in the world”
(1 Corinthians 8:4)
Also, God will not allow humans to take credit
for what He does,
as if it were our own skill, wisdom, and power
that deserve the praise.
God will not give His glory to another because it is
immoral for someone
to take credit
for something he or she
did not do
Whether it’s cheating on a test, plagiarizing a book, “stealing valor” by posing as a military veteran, or attempting to take credit for what God has done, it’s wrong. Most people understand that siphoning off the reputation of others or accepting accolades due to someone else is dishonest and dishonorable. For a human being to attempt to take credit for God’s actions is the height of hubris.
King Herod made the mistake of trying to appropriate God’s glory:
“Herod, wearing his royal robes, sat on his throne and
delivered a public address to the people.
They shouted,
‘This is the voice of a god, not of a
man.’
Immediately, because Herod did not give praise to God,
an angel of the Lord
struck him down, and he was eaten by worms and died”
(Acts 12:21–23).
In grasping for glory that belongs only to God,
Herod was much like Lucifer, who said, just before his fall,
“I will ascend above the tops of the clouds;
I will make myself like the Most High”
(Isaiah 14:14).
God will not give His glory to another.
He is “the blessed and only Ruler, the King of kings and Lord of lords,
who alone is immortal and who lives in unapproachable light. . . .
To him be honor and might forever. Amen”
(1 Timothy 6:15–16).
The Lord our God is
Worthy
“To receive glory and Honor and Power”
(Revelation 4:11).
His glory is such that even heaven’s mightiest angels cannot look fully upon Him
(Isaiah 6:1–4).
There is no boasting in His presence
(1 Corinthians 1:28–29).
God will not give His glory to another,
which makes
Jesus’ High Priestly Prayer
all the
more astounding, because in it
Jesus prayed,
“And now, Father, glorify me in your presence with the glory I had with you before the world began”
(John 17:5).
Three things of note here: 1) Jesus prays that the Father would give Him glory; 2) Jesus lays claim to a previous glory that was His before the time of creation; and 3) Jesus asserts that His glory was that of the Father’s. In other words, Jesus asks that the Father would give His glory to another, namely Himself; more than that, Jesus proclaims that He has already shared in that divine glory as the pre-existent Son of God.
What are we to make of Jesus’ prayer, in light of Scripture’s unambiguous decree that God will not give His glory to another?
Either Jesus is blaspheming, or
He is indeed who He claimed: the eternal Son of God
who is worthy to
“sit on his glorious throne”
(Matthew 25:31).
We
believe that Jesus is “in very nature God”
(Philippians 2:6)
and that
“in Christ
all the fullness of the Deity lives in bodily form”
(Colossians 2:9).
He is worthy to be praised.
Until
we all reach unity in the faith
and in the
knowledge of the Son of God
and become mature, attaining
to the
whole measure of the
fullness of Christ
Matthew 5:8
Blessed are the pure in heart, for they will see God.
James 4:8
Draw Near to him and he will draw near to you
Purify your hearts you double minded
Spiritual adultery is unfaithfulness to God
It is having an undue fondness for the things of the world. Spiritual adultery is analogous to the unfaithfulness of one’s spouse: “‘But like a woman faithless to her lover, even so have you been faithless to me, O house of Israel,’ says the LORD” (Jeremiah 3:20; see also Isaiah 1:21; 57:8; Ezekiel 16:30).
The Bible tells us that people who choose to be friends with the world are an “adulterous people” having “enmity against God” (James 4:4–5). The “world” here is the system of evil under Satan’s control (John 12:31; Ephesians 2:2; 1 John 5:19). The world system, with its contrived and deceitful scheme of phony values, worthless pursuits, and unnatural affections, is designed to lure us away from a pure relationship with God. Spiritual adultery, then, is the forsaking of God’s love and the embracing of the world’s values and desires (Romans 8:7–8; 2 Timothy 4:10; 1 John 2:15–17).
Spiritual adultery includes any form of idolatry. In the Old Testament, the children of Israel tried to mix the worship of other gods such as Baal with that of God (Judges 3:7; 1 Kings 16:31–33; Jeremiah 19:5). In doing so, Israel became like an adulterous wife who wanted both a husband and another lover (Jeremiah 9:2; Ezekiel 6:9; 16:32). In the New Testament, James defines spiritual adultery as claiming to love God while cultivating friendship with the world (James 4:4–5). The person who commits spiritual adultery is one who professes to be a Christian yet finds his real love and pleasure in the things that Satan offers. For believers, the love of the world and the love of God are direct opposites. Believers committing spiritual adultery may claim to love the Lord, but, in reality, they are captivated by the pleasures of this world, its influence, comforts, financial security, and so-called freedoms.
The concept of spiritual adultery against God is a major theme throughout the Old Testament (Isaiah 54:5; Jeremiah 3:20; Ezekiel 16:15–19). This theme is illustrated especially well in the book of Hosea. The prophet’s wife, Gomer, symbolizes the infidelity of the children of Israel (Hosea 2:2–5; 3:1–5; 9:1). Hosea’s commitment to Gomer symbolizes God’s faithful, patient love with His erring people.
Jesus said, “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other” (Matthew 6:24). The Bible exhorts us, “Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world” (1 John 2:15–16). Believers must echo the words of the old hymn: “The world behind me, the cross before me; no turning back.”
“As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as He who called you is holy, so be holy in all you do; for it is written: ‘Be holy, because I am holy’” (1 Peter 1:14–16). Spiritual adultery is like trying to straddle the fence with one foot in the world and the other in heaven. We cannot have both. As Jesus warned the church in Laodicea, “I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth” (Revelation 3:15–16).
The love of the world is primarily an attitude of one’s heart, and we can cast away worldliness by cultivating a new affection. To avoid spiritual adultery, “set your hearts on things above, where Christ is, seated at the right hand of God. Set your affection on things above, not on things on the earth” (Colossians 3:2, KJV).
An alarming epidemic of spiritual adultery and “friendship with the world” ran rampant in the early church (James 4:4). James passionately told his readers to repent from their wicked ways and return to the Lord: “Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded” (James 4:8, ESV).
God desires His followers’ wholehearted loyalty and devotion (Exodus 34:14; Mark 12:29–31). Believers who stray from the Lord must submit themselves to God and draw near to Him again through repentance.
“Purify your hearts, you double-minded” was James’ clear and distinct call to inner purification—to recognize and confess our sins and receive God’s forgiveness. His language closely resembles that of the psalmist: “Who may ascend the mountain of the Lord? Who may stand in his holy place? The one who has clean hands and a pure heart, who does not trust in an idol or swear by a false god” (Psalm 24:3–4).
James branded the believers “double-minded” because they continued to live with one foot in the world while claiming to love and worship God. Their vacillating was dividing their loyalties. A similar charge was issued against the people of Isaiah’s time: “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me” (Isaiah 29:13). Earlier, James noted that double-minded people are “unstable in all they do” (James 1:8).
The apostle John acknowledged that the true children of God who look forward to Christ’s return “purify themselves, just as he is pure” (1 John 3:3). The Lord Jesus Himself said, “Blessed are the pure in heart, for they will see God” (Matthew 5:8). The term pure here indicates the absence of impurity, contamination, or filth. It suggests a single-mindedness of purpose that is free of distractions.
Double-minded people lack purity of heart. The Lord desires His followers to be laser-focused in heart, mind, and purpose (Matthew 6:33). The greatest commandment, Jesus said, is to “love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37).
The apostle Paul explained that God looks for servants who commit their entire being to Him: “If you keep yourself pure, you will be a special utensil for honorable use. Your life will be clean, and you will be ready for the Master to use you for every good work. Run from anything that stimulates youthful lusts. Instead, pursue righteous living, faithfulness, love, and peace. Enjoy the companionship of those who call on the Lord with pure hearts” (2 Timothy 2:21–22, NLT).
Anything that distracts us or has a contaminating influence on our lives will divide our loyalties and soil our hearts, rendering us ineffective kingdom servants. A pure heart is evidenced by openness, clarity, and an uncompromising desire to please the Lord in everything we think, say, and do. Purity goes beyond just cleaning up our outward behavior (“cleanse your hands”) to the internal purification of heart, mind, and soul (“purify your hearts”).
In reality, humans are incapable of purifying their own hearts. David prayed,
“Create in me a pure heart, O God, and renew a steadfast spirit within me” (Psalm 51:10).
God is the only one who can make us pure in heart and single in mind.
It is the shed blood of Jesus Christ His Son that “purifies us from all sin” (1 John 1:7) and the sanctifying work of the Holy Spirit that cleanses our lives (Romans 15:16; 1 Corinthians 6:11; 1 Peter 1:2). Christ provided the necessary sacrifice for sin so that we could receive God’s forgiveness
(John 1:29; Ephesians 1:7; Hebrews 9:12–22; 1 Peter 1:18–19).
God’s Word commands us:
“Purify your hearts, you double-minded.”
And God’s Word--
the Logos,
who
is Jesus Christ
—makes
the command possible.
Since we can enter God’s presence
“by the blood of Jesus, by the new and
living way
that he opened for us through the curtain,
that is, through his flesh,
and since we have a great priest
over the house of God, let us draw near with
a true heart in full assurance of faith,
with our hearts
sprinkled clean from an evil conscience
and our bodies washed with pure water”
(Hebrews 10:19–22, ESV).
Jesus alerts us to “watch out for false prophets” in Matthew 7:15. He compares these false prophets to wolves in sheep’s clothing. Jesus also tells us how to identify these false prophets: we will recognize them by their fruit (Matthew 7:20).
Throughout the Bible, people are warned about false prophets (Ezekiel 13, Matthew 24:23–27, 2 Peter 3:3). False prophets claim to speak for God, but they speak falsehood. To gain a hearing, they come to people “in sheep’s clothing, but inwardly they are ferocious wolves” (Matthew 7:15). No matter how innocent and harmless these teachers appear on the outside, they have the nature of wolves—they are intent on destroying faith, causing spiritual carnage in the church, and enriching themselves. They “secretly introduce destructive heresies,” “bring the way of truth into disrepute,” and “exploit you with fabricated stories” (2 Peter 2:1–3).
The false teachers wear “sheep’s clothing” so they can mingle with the sheep without arousing suspicion. They usually are not up front about what they believe; rather, they mix in some truth with their falsehood and carefully choose their words to sound orthodox. In reality, they “follow their own ungodly desires” (Jude 1:17–18), and “they never stop sinning; they seduce the unstable; they are experts in greed” (2 Peter 2:14).
By contrast, a true prophet teaches God’s Word fully (Deuteronomy 18:20). Wolves in sheep’s clothing twist God’s Word to deceive or influence the audience for their own purposes. Satan himself masquerades as an angel of light (2 Corinthians 11:14), and his ministers masquerade as servants of righteousness (2 Corinthians 11:15).
The best way to guard against wolves in sheep’s clothing is to heed the warnings of Scripture and know the truth. A believer who “correctly handles the word of truth” (2 Timothy 2:15) and carefully studies the Bible will be able to identify false prophets. Christians must judge all teaching against what Scripture says. Believers will also be able to identify false prophets by their fruit—their words, actions, and lifestyles. Jesus said, “A tree is recognized by its fruit” (Matthew 12:33; cf. Matthew 7:20). Peter described false teachers as having “depraved conduct” and who “carouse” as “slaves of depravity” (2 Peter 2:2, 13, 19). If a teacher in the church does not live according to God’s Word, he is one of those wolves in sheep’s clothing.
Here are three specific questions to identify false prophets, or wolves in sheep’s clothing:
1) What does the teacher say about Jesus? In John 10:30, Jesus says, “I and the Father are one.” The Jews understood Jesus’ statement as a claim to be God and wanted to stone him (John 10:33). Anyone who denies Jesus as Lord (1 John 4:1–3) is a false prophet.
2) Does the teacher preach the biblical gospel? Anyone who teaches an incomplete or unbiblical gospel is to be eternally condemned (Galatians 1:9). Any gospel apart from what the Bible tells us (1 Corinthians 15:1–4) is not the true good news.
3) Does this teacher exhibit godly character qualities? Jesus said to beware of teachers whose moral behavior does not match what the Bible says. He says we will know wolves in sheep’s clothing by their fruits (Matthew 7:15–20)
It doesn’t matter how large a church a preacher has, how many books he has sold, or how many people applaud him. If he “teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness,” then he is a wolf in sheep’s clothing (1 Timothy 6:3).
The statement “you will know them by their fruit” (Matthew 7:16) is part of Jesus’ teaching about recognizing true followers and avoiding false prophets. Beginning with verse 15, we read this context: “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they? So every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will know them by their fruits” (Matthew 7:15–20).
The seventh chapter of the Gospel of Matthew is a gold mine of teaching from the popular verse 1 to the well-known parable about the wise man building his house upon the rock (verses 24–27). In verses 21–23, Jesus makes a chilling announcement to many who assumed they belonged to Him. He warned them that on Judgment Day they will hear Him say, “Depart from me. I never knew you.” Just before that warning, Jesus had indicted those who pretended to follow Him but whose lives indicated something else. He told His followers that the “fruit” of their lives proved what was inside their hearts (cf. Mark 7:20–23).
When Jesus says, “You will know them by their fruit,” what does “fruit” mean? Jesus gave the illustration of grape vines and fig trees. When we see grape vines, we expect them to contain grapes in season. We also expect fig trees to produce figs. A produce farmer who notices one of his fruit trees not bearing any fruit will cut it down. It is useless. Likewise, we would not come to a field of thistles and expect to harvest fruit. Thistles and thorn bushes can never produce fruit because of their nature. It is impossible. They have no capacity to produce anything but thorns (Matthew 12:33).
In our lives, every word and every action is fruit from our hearts. Sinners sin because that’s what is in their hearts. Thieves steal, rapists attack, and adulterers cheat because those sins are the fruit being produced from an evil heart. Bad hearts produce bad fruit. When Jesus said, “You will know them by their fruit” concerning false teachers, He was giving us a guide for identifying them. False prophets, speakers of lies, will have actions that correspond to their errant message. Just as their message is anti-God, so will be their works. They will stray from the path of righteousness.
When we repent of our sin and receive Jesus as Lord of our lives (John 1:12; Acts 2:38), He changes our hearts (2 Corinthians 5:17). Now the fruit that is produced is good fruit. Galatians 5:22 lists some of the fruit produced by a heart in tune with God. Our attitudes, actions, words, and perspectives change as we walk in fellowship with the Holy Spirit (1 John 1:6–7). When our hearts change, our fruit changes.
Many false prophets have come and gone, and many of them lived in blatant sin while preaching their message. Jim Jones openly engaged in adultery, drug use, and profanity. David Koresh had child “wives” as young as 11. False teachers might display the “fruit” of sexual immorality, greed, materialism, gluttony, and other sins while justifying their behavior and lifting themselves up as something holy. Unfortunately, many people through the years have been duped into following such characters and joining them in justifying the sin. If only they had heeded Jesus’ warning that “you will know them by their fruit.” No matter how good or convincing someone sounds, if he is bearing bad fruit, his message should be avoided.
Godly teachers will display good “fruit” such as making disciples (Matthew 28:19), using their gifts to benefit others (Romans 12:4–8), leading lost people to Jesus (James 5:20), loving their fellow believers (1 John 3:14), and seeking humble ways to do good everywhere (Jeremiah 29:7). All of these things are indications of a good heart.
Often, people profess faith in Jesus as Savior, but it is a mere profession with no real faith. Some religious groups encourage baptism, confirmation, or other religious rites that are supposed to ensure one’s future in heaven. But as time goes on, the fruit being produced in such a life looks nothing like what is clearly prescribed in the Bible (1 Peter 1:16). Some attend church services but spend the rest of their time living entirely for themselves. Some may rise to prominence, even teaching or preaching, writing books, or dominating the media, but the fruit of their lives belies their words (Matthew 24:24). Greed, deception, immorality, pride, or dishonesty defines them, making them false prophets by Jesus’ standards (2 Peter 2:1–3).
While we can never know anyone else’s heart, we can make wise assessments about other people by observing the regular fruit of their lives. All of us stumble from time to time, and we may go through seasons of bearing little fruit (1 John 1:8). But 1 John 3:4–10 makes it clear that those who know God will not continue a lifestyle of bearing bad fruit. We have been transformed, and the fruit of our lives is evidence of that transformation. Apple trees don’t produce bananas, and strawberry plants don’t produce figs. This fact of nature is also true in the spiritual realm. We can identify those whose hearts have been redeemed by the fruit we see in their lives.
Psalms 1–41
The Two Paths
(Matthew 5:3–12; Luke 6:20–23)
1Blessed is the man
who does not walk in the counsel of the wicked,
or set foot on the path of sinners,
or sit in the seat of mockers.
2But his delight is in the Law of the LORD,
and on His law he meditates day and night.
3He is like a tree planted by streams of water,
yielding its fruit in season,
whose leaf does not wither,
and who prospers in all he does.
4Not so the wicked!
For they are like chaff driven off by the wind.
5Therefore the wicked will not stand in the judgment,
nor sinners in the assembly of the righteous.
6For the LORD guards the path of the righteous,
but the way of the wicked will perish.
2 Chronicles 7:14
and if My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways,
then I will hear from heaven, forgive their sin, and heal their land.
Isaiah 55:6
Seek the LORD while He may be found; call on Him while He is near.
Hosea 10:12
Sow for yourselves righteousness and reap the fruit of loving devotion; break up your unplowed ground. For it is time to seek the LORD until He comes and sends righteousness upon you like rain.
Psalm 27:8
My heart said, “Seek His face.” Your face, O LORD, I will seek.
Psalm 105:4
Seek out the LORD and His strength; seek His face always.
Amos 5:4
For this is what the LORD says to the house of Israel: “Seek Me and live!
Zephaniah 2:3
Seek the LORD, all you humble of the earth who carry out His justice. Seek righteousness; seek humility. Perhaps you will be sheltered on the day of the LORD’s anger.
Matthew 7:7-8
Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you. / For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.
Hebrews 11:6
And without faith it is impossible to please God. For anyone who approaches Him must believe that He exists and that He rewards those who earnestly seek Him.
1 Chronicles 16:11
Seek out the LORD and His strength; seek His face always.
Isaiah 51:1
“Listen to Me, you who pursue righteousness, you who seek the LORD: Look to the rock from which you were cut, and to the quarry from which you were hewn.
Psalm 14:2
The LORD looks down from heaven upon the sons of men to see if any understand, if any seek God.
Psalm 119:2
Blessed are those who keep His testimonies and seek Him with all their heart.
Psalm 22:30
A seed shall serve him; it shall be accounted to the Lord for a generation.
Psalm 73:15
If I say, I will speak thus; behold, I should offend against the generation of thy children.
Isaiah 53:10
Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong hisdays, and the pleasure of the LORD shall prosper in his hand.
Psalm 27:8
When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek.
Psalm 105:4
Seek the LORD, and his strength: seek his face evermore.
John 1:47
Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!
Romans 3:10-12
As it is written: “There is no one righteous, not even one. / There is no one who understands, no one who seeks God. / All have turned away, they have together become worthless; there is no one who does good, not even one.”
Psalm 53:2
God looks down from heaven upon the sons of men to see if any understand, if any seek God.
Ecclesiastes 7:20
Surely there is no righteous man on earth who does good and never sins.
Isaiah 53:6
We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all.
Genesis 6:5
Then the LORD saw that the wickedness of man was great upon the earth, and that every inclination of the thoughts of his heart was altogether evil all the time.
Jeremiah 17:9
The heart is deceitful above all things and beyond cure. Who can understand it?
Job 15:14-16
What is man, that he should be pure, or one born of woman, that he should be righteous? / If God puts no trust in His holy ones, if even the heavens are not pure in His eyes, / how much less man, who is vile and corrupt, who drinks injustice like water?
1 Kings 8:46
When they sin against You—for there is no one who does not sin—and You become angry with them and deliver them to an enemy who takes them as captives to his own land, whether far or near,
2 Chronicles 6:36
When they sin against You—for there is no one who does not sin—and You become angry with them and deliver them to an enemy who takes them as captives to a land far or near,
Isaiah 64:6
Each of us has become like something unclean, and all our righteous acts are like filthy rags; we all wither like a leaf, and our iniquities carry us away like the wind.
Proverbs 20:9
Who can say, “I have kept my heart pure; I am cleansed from my sin”?
Romans 3:23
for all have sinned and fall short of the glory of God,
Romans 1:28-32
Furthermore, since they did not see fit to acknowledge God, He gave them up to a depraved mind, to do what ought not to be done. / They have become filled with every kind of wickedness, evil, greed, and depravity. They are full of envy, murder, strife, deceit, and malice. They are gossips, / slanderers, God-haters, insolent, arrogant, and boastful. They invent new forms of evil; they disobey their parents. ...
Ephesians 2:1-3
And you were dead in your trespasses and sins, / in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience. / All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath.
1 John 1:8-10
If we say we have no sin, we deceive ourselves, and the truth is not in us. / If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. / If we say we have not sinned, we make Him out to be a liar, and His word is not in us.
Psalm 33:13,14
The LORD looketh from heaven; he beholdeth all the sons of men…
Psalm 102:19,20
For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth; …
Genesis 6:12
And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.
Psalm 82:5
They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.
Psalm 107:43
Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the LORD.
Proverbs 2:9
Then shalt thou understand righteousness, and judgment, and equity; yea, every good path.
Psalm 69:32
The humble shall see this, and be glad: and your heart shall live that seek God.
2 Chronicles 19:3
Nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God.
2 Chronicles 30:19
That prepareth his heart to seek God, the LORD God of his fathers, though he benot cleansed according to the purification of the sanctuary.
2 Corinthians 5:17
Therefore if anyone is in Christ, he is a new creation. The old has passed away. Behold, the new has come!
Ephesians 4:23-24
to be renewed in the spirit of your minds; / and to put on the new self, created to be like God in true righteousness and holiness.
1 John 2:15-17
Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. / For all that is in the world—the desires of the flesh, the desires of the eyes, and the pride of life—is not from the Father but from the world. / The world is passing away, along with its desires; but whoever does the will of God remains forever.
Colossians 3:10
and have put on the new self, which is being renewed in knowledge in the image of its Creator.
Philippians 2:5
Let this mind be in you which was also in Christ Jesus:
1 Corinthians 2:12
We have not received the spirit of the world, but the Spirit who is from God, that we may understand what God has freely given us.
Ephesians 5:10
Test and prove what pleases the Lord.
Galatians 1:4
who gave Himself for our sins to rescue us from the present evil age, according to the will of our God and Father,
James 4:4
You adulteresses! Do you not know that friendship with the world is hostility toward God? Therefore, whoever chooses to be a friend of the world renders himself an enemy of God.
1 Thessalonians 5:21-22
but test all things. Hold fast to what is good. / Abstain from every form of evil.
2 Timothy 1:7
For God has not given us a spirit of fear, but of power, love, and self-control.
Titus 3:5
He saved us, not by the righteous deeds we had done, but according to His mercy, through the washing of new birth and renewal by the Holy Spirit.
Matthew 5:14-16
You are the light of the world. A city on a hill cannot be hidden. / Neither do people light a lamp and put it under a basket. Instead, they set it on a stand, and it gives light to everyone in the house. / In the same way, let your light shine before men, that they may see your good deeds and glorify your Father in heaven.
John 17:14-16
I have given them Your word and the world has hated them. For they are not of the world, just as I am not of the world. / I am not asking that You take them out of the world, but that You keep them from the evil one. / They are not of the world, just as I am not of the world.
John 1:14
The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.
Philippians 2:7
but emptied Himself, taking the form of a servant, being made in human likeness.
Romans 8:3
For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin. He thus condemned sin in the flesh,
Hebrews 2:14
Now since the children have flesh and blood, He too shared in their humanity, so that by His death He might destroy him who holds the power of death, that is, the devil,
Matthew 1:23
“Behold, the virgin will be with child and will give birth to a son, and they will call Him Immanuel” (which means, “God with us”).
Isaiah 7:14
Therefore the Lord Himself will give you a sign: Behold, the virgin will be with child and give birth to a son, and will call Him Immanuel.
Luke 2:7
And she gave birth to her firstborn, a Son. She wrapped Him in swaddling cloths and laid Him in a manger, because there was no room for them in the inn.
John 3:16
For God so loved the world that He gave His one and only Son, that everyone who believes in Him shall not perish but have eternal life.
Romans 1:3
regarding His Son, who was a descendant of David according to the flesh,
Hebrews 4:15
For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who was tempted in every way that we are, yet was without sin.
Genesis 3:15
And I will put enmity between you and the woman, and between your seed and her seed. He will crush your head, and you will strike his heel.”
Micah 5:2
But you, Bethlehem Ephrathah, who are small among the clans of Judah, out of you will come forth for Me One to be ruler over Israel—One whose origins are of old, from the days of eternity.
Matthew 5:17
Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them.
Colossians 1:19
For God was pleased to have all His fullness dwell in Him,
1 John 4:9
This is how God’s love was revealed among us: God sent His one and only Son into the world, so that we might live through Him.
Genesis 49:10
The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.
Daniel 9:24-26
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy…
Malachi 3:1
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.
Isaiah 48:16
Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath sent me.
Zechariah 2:8-11
For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye…
John 3:16
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
Isaiah 9:6,7
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace…
Micah 5:2
But thou, Bethlehem Ephratah, thoughthou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.
Zechariah 6:12
And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:
Genesis 3:15
And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
Isaiah 7:14
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Jeremiah 31:22
How long wilt thou go about, O thou backsliding daughter? for the LORD hath created a new thing in the earth, A woman shall compass a man.
Matthew 3:15
And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
Matthew 5:17
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
Luke 2:21-27
And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb…
Revelation 5:9
And they sang a new song: “Worthy are You to take the scroll and open its seals, because You were slain, and by Your blood You purchased for God those from every tribe and tongue and people and nation.
Revelation 7:9-10
After this I looked and saw a multitude too large to count, from every nation and tribe and people and tongue, standing before the throne and before the Lamb. They were wearing white robes and holding palm branches in their hands. / And they cried out in a loud voice: “Salvation to our God, who sits on the throne, and to the Lamb!”
Revelation 15:2-3
And I saw something like a sea of glass mixed with fire, beside which stood those who had conquered the beast and its image and the number of its name. They were holding harps from God, / and they sang the song of God’s servant Moses and of the Lamb: “Great and wonderful are Your works, O Lord God Almighty! Just and true are Your ways, O King of the nations!
Revelation 19:6-8
And I heard a sound like the roar of a great multitude, like the rushing of many waters, and like a mighty rumbling of thunder, crying out: “Hallelujah! For the Lord our God the Almighty reigns. / Let us rejoice and be glad and give Him the glory. For the marriage of the Lamb has come, and His bride has made herself ready. / She was given clothing of fine linen, bright and pure.” For the fine linen she wears is the righteous acts of the saints.
Psalm 33:3
Sing to Him a new song; play skillfully with a shout of joy.
Psalm 40:3
He put a new song in my mouth, a hymn of praise to our God. Many will see and fear and put their trust in the LORD.
Psalm 96:1
Sing to the LORD a new song; sing to the LORD, all the earth.
Psalm 98:1
A Psalm. Sing to the LORD a new song, for He has done wonders; His right hand and holy arm have gained Him the victory.
Psalm 144:9
I will sing to You a new song, O God; on a harp of ten strings I will make music to You--
Psalm 149:1
Hallelujah! Sing to the LORD a new song—His praise in the assembly of the godly.
Isaiah 42:10
Sing to the LORD a new song—His praise from the ends of the earth—you who go down to the sea, and all that is in it, you islands, and all who dwell in them.
Isaiah 35:10
So the redeemed of the LORD will return and enter Zion with singing, crowned with everlasting joy. Gladness and joy will overtake them, and sorrow and sighing will flee.
Isaiah 51:11
So the redeemed of the LORD will return and enter Zion with singing, crowned with everlasting joy. Gladness and joy will overtake them, and sorrow and sighing will flee.
Isaiah 52:8-9
Listen! Your watchmen lift up their voices, together they shout for joy. For every eye will see when the LORD returns to Zion. / Break forth in joy, sing together, O ruins of Jerusalem, for the LORD has comforted His people; He has redeemed Jerusalem.
Isaiah 65:14
My servants will shout for joy with a glad heart, but you will cry out with a heavy heart and wail with a broken spirit.
Revelation 5:9
And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
Revelation 15:3
And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous arethy works, Lord God Almighty; just and true are thy ways, thou King of saints.
Psalm 33:3
Sing unto him a new song; play skilfully with a loud noise.
Revelation 4:2-11
And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne…
Revelation 14:1
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads.
Revelation 2:17
He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.
Psalm 25:14
The secret of the LORD is with them that fear him; and he will shew them his covenant.
Revelation 5:9
And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
Communion
has been called
“The Grand Central Station of the Christian Faith”.
It’s commonly
known as “the Lord’s Supper” or “Eucharist”.
Unleavened matzah bread
is broken and eaten, striped and pierced
symbolic of the Lord’s sinless body,
and a
symbolic cup is received. Jesus described
the cup in this way:
“My blood of the new covenant, which is shed for many for the remission of sins.”
(Matt. 26:28)
In church history it has been identified both as an ordinance that Jesus called to be repeated on an ongoing basis (“Do this in remembrance of Me” Luke 22:19), as well as a sacrament which carries the idea of a special blessing, sanctification and proclamation of the Lord’s return.
But context of communion matters!
Context is essential to provide clarity to this “Grand Central Station of the Christian Faith” especially because communion is the central act of worship in the church. But it just so happens that the context of communion is more often what is missing.
When Jesus for example said, “Do this in remembrance of me”, what is the “this” in context?
THE PASSOVER MEAL WAS THE CONTEXTAt the time the disciples were having a ceremonial meal in the evening at the beginning of Passover, Nisan 14 on the Biblical Calendar. The meal was a kind of reenactment of the Passover story that commemorated when the Children of Israel were delivered out of enslavement in Egypt. The story of when God’s judgment passed over homes in Egypt marked by lambs’ blood. But certainly the “this” was not merely an ambiguous “last supper” prior to the crucifixion as it is often referred to.
Earlier Jesus had said:
“With fervent desire I have desired to eat this Passover with you before I suffer …”
The “fervent desire” speaks of intense passion of body, soul and mind in the moment, telling us that Jesus is totally present. It would be in this context of a Passover Seder that Jesus would reveal the greatest revelation.
He would break bread but not any ordinary bread.
The Passover and Exodus is being remembered. The bread is unleavened. It is known as the “bread of affliction”.
It has to be striped and pierced and holding it would remind you of the sobering cost of the price of redemption and new beginning. It is in this context that Jesus says,
“This is My body which is given for you; do this in remembrance of Me.”
Luke 22:20 identifies that then Jesus took a third cup in the Passover meal known as the Cup of Redemption or Deliverance (that aligns with Paul’s description “He took the cup after supper”).
The third cup was filled with the red color of the fruit of the vine which represented the Passover lamb. But in this context Jesus identified Himself as the ultimate Lamb of God sacrificed for our redemption saying,
“This cup is the new covenant in My blood, which is shed for you.”
MORE IN STORE FOR THE AGE TO COME
Jesus then said,
“Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God.” (Mark 12:25)
It was another way of saying that at His second coming, when He sits on the throne of David in Jerusalem to establish the Kingdom of God on planet earth, the “Jesus and Passover connection” would continue. God’s divine redemption plan will again be celebrated, but this time in its completion!
The context of communion reveals a day like no other. It was “the day of preparation for the Passover” (John 19:14) , the Friday of Passover. This means the meal took place Thursday evening, the beginning of Nisan 14, since in Jewish tradition, the day begins when the sun goes down the night before. In the morning, that same day at 9:00 am (by Jewish reckoning still the fourteenth) Jesus would be on the cross shedding His blood inaugurating the New Covenant as John the Baptist foresaw:
“Behold the Lamb of God that takes away the sins of the world!” (John 1:29)
Or as Paul penned,
“For indeed Christ, our Passover, was sacrificed for us.” (1 Corinthians 5:7)
You can see why it would be of no surprise that historical sources report second-century churches in Paul’s region would celebrate Passover and Messiah’s crucifixion on the fourteenth of Nisan.1
Context matters! We need to fight for it! To create the space for it in our thinking! A simple adjustment in our thinking regarding the context of that day. The context of the meal. The context that Jesus revealed how the New Covenant would be inaugurated in His blood on the cross, allowing us to experience afresh the passion and purpose of the genius plan of our heavenly Father in His Son. It can even play a role in course-correcting history!
GRASPING THE TRUE CONTEXT OF PASSOVER AFFECTS OUR EXPERIENCE
OF COMMUNION
Below are some examples of how context can impact our understanding of communion:
- The historical Passover in Egypt on Nisan 14 was apreview and prophecy of a greater Exodus from the enslavement of sin that would impact the entire world when Jesus would give His life on the Cross Nisan 14 the lamb of God who takes away the sins of the world.
- When Jesus said “Do THIS in remembrance of me …” He was linking the plan of the Heavenly Father in eternity past through Israel and the Messiah of Israel into eternity future. As Paul said, “You proclaim the Lord’s death till He comes!” (1 Corinthians 11:26)
- The New Covenant of Jeremiah 31 that Jesus said He was inaugurating by His blood on the cross was actually a covenant that God made with Israel, and into which the world is invited through the Messiah. In this covenant the Lord purposed that the church would find its roots. While Jesus focussed on the personal aspects of the New Covenant it also describes the future national salvation of Israel (Jeremiah 31:31-37). On this great future day God will take the Law from the stone tablets and write it on the hearts and minds of the children of Israel. The New Covenant that Jesus is offering to you and me now is not national but personal and is available to both Jews and Gentiles.
- The context reveals that there was a terrible turn in church history when the Emperor Constantine at the Council of Nicea 325 outlawed the celebration of the death, burial and resurrection of Jesus in the context in which it took place – the Biblical calendar date of Nisan 14, the day of historic Passover – and in so doing removed it from its Biblical foundation. Instead, he required all churches to observe Easter! Celebrating communion in its context, therefore, helps correct Constantine’s corruption.
- The context of communion helps to equip the church in the work of evangelism to “provoke Jewish friends to jealousy”. It helps our Jewish friends see that the heart of faith in Jesus is rooted in the unfolding plan of the Lord God of Israel and that following Jesus the Messiah is not a “new religion”!
The Good News of Gods Grace
The believer’s new position, received
by grace through faith
(Ephesians 2:8–9),
cannot be taken away.
When we place our faith in Christ, God so closely identifies us with His Son that He gives us credit for
Jesus' sinless, righteous life, and He accepts Jesus' death as payment for our death-deserving sin.
Paul put it this way in 2 Corinthians 5:21:
"For our sake he made him to be sin who knew no sin, so that in him we
might become the righteousness of God."
So if God is judging us on the basis of Jesus' righteousness, how could
we ever be condemned?
God would never condemn Jesus, so He will never condemn those
who are seen by God as being in Christ
And how do we come to be "in Christ"?
Only by faith
(Romans 5:1, Ephesians 2:8–9).
Once God declares someone righteous, no one can correctly accuse that person or justly condemn him
(Romans 8:31–34)
There is now no condemnation for those who are in Christ Jesus. When Jesus died on the cross, He took our condemnation upon Himself; He took the punishment that was due us all
(1 Peter 3:18)
All who believe in Him have eternal life
(John 6:47)
We have been released from the law. Paul’s argument from Romans 7 transitions in Romans 8 to a rejoicing over the change the gospel makes in the lives of those who believe in Jesus. The chapter concludes by confirming, in the strongest terms possible, that believers can never be separated from God’s love: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord”
(Romans 8:38–39)
Only the Word of Life imparts true life; seeking eternal life apart from Him proves futile.
Jesus is not just the Giver of life; He is life.
Believing in the person and redemptive work of the Word of life grants eternal life.
Because of the gospel, through the power of God, those who believe in Christ (Romans 10:9) are not just saved from hell. We are, in fact, given a completely new nature (2 Corinthians 5:17) with a changed heart and a new desire, will, and attitude that are manifested in good works. This is the fruit the Holy Spirit produces in us by His power.
Paul tells us to “hold firmly” to this true gospel, the only one which saves. Believing in any other gospel is to believe in vain. In Romans 1:16-17, Paul also declares that the true gospel is the “power of God for the salvation of everyone who believes” by which he means that salvation is not achieved by man’s efforts,
but by the grace of God through the gift of faith
(Ephesians 2:8-9)
The resurrection is the proof of the power of God. Only He who created life can resurrect it after death, only He can reverse the hideousness that is death itself, and only He can remove the sting that is death and the victory that is the grave’s (1 Corinthians 15:54–55). Further, unlike all other religions, Christianity alone possesses a Founder who transcends death and who promises that His followers will do the same.
All other religions were founded by men and prophets whose end was the grave.
Christ offers His salvation as a free gift (Romans 5:15; 6:23),
that can only be received by faith, apart from any works or merit on our part
(Ephesians 2:8–9).
As the apostle Paul tells us, the gospel is “the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile” (Romans 1:16).
Paul’s Greeting to the Galatians
Paul, an apostle—sent not from men nor by man, but by Jesus Christ and God the Father, who raised Him from the dead— and all the brothers with me,
To the churches of Galatia:
Grace and peace to you from God our Father and the Lord Jesus Christ, who gave Himself for our sins to rescue us from the present evil age, according to the will of our God and Father, to whom be glory forever and ever. Amen.
No Other Gospel
I am amazed how quickly you are deserting the One who called you by the grace of Christ and are turning to a different gospel— which is not even a gospel. Evidently some people are troubling you and trying to distort the gospel of Christ.
Paul Preaches the Gospel
Am I now seeking the approval of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a servant of Christ. For I want you to know, brothers, that the gospel I preached was not devised by man. I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.
For you have heard of my former way of life in Judaism, how severely I persecuted the church of God and tried to destroy it. I was advancing in Judaism beyond many of my contemporaries and was extremely zealous for the traditions of my fathers.
But when God, who set me apart from my mother’s womb and called me by His grace, was pleased to reveal His Son in me so that I might preach Him among the Gentiles, I did not rush to consult with flesh and blood, nor did I go up to Jerusalem to the apostles who came before me, but I went into Arabia and later returned to Damascus.
Only after three years did I go up to Jerusalem to confer with Cephas, and I stayed with him fifteen days. But I saw none of the other apostles except James, the Lord’s brother. I assure you before God that what I am writing to you is no lie.
Later I went to the regions of Syria and Cilicia. I was personally unknown, however, to the churches of Judea that are in Christ. They only heard the account: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” And they glorified God because of me.
Unity in the Church
(Psalm 133:1–3; Ephesians 4:1–16)
I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree together, so that there may be no divisions among you and that you may be united in mind and conviction. My brothers, some from Chloe’s household have informed me that there are quarrels among you.
What I mean is this: Individuals among you
are saying,
“I follow Paul,” “I follow Apollos,” “I follow Cephas,”
or
I follow Christ
The .focus is .the work of
Christ
not taking the focus off of him to place it
under Leadership Achievement
Is Christ divided?
Was Paul crucified for you?
Were you baptized into the Name
of Paul?
I thank God that I did not baptize any of you except Crispus and Gaius, so no one can say that you were baptized into my name. Yes, I also baptized the household of Stephanas; beyond that I do not remember if I baptized anyone else. For Christ did not send me to baptize, but to preach the gospel, not with words of wisdom, lest the cross of Christ be emptied of its power.
The Message of the Cross
For the message of the cross is foolishness to those who are perishing,
but to us who are being saved it is the power of God. For it is written:
“I will destroy the wisdom of the wise;
the intelligence of the intelligent I will frustrate.”
Where is the wise man? Where is the scribe? Where is the philosopher of this age?
Has not God made foolish the wisdom of the world?
For since in the wisdom of God the world through its wisdom did not know Him, God was pleased through the foolishness of what was preached to save those who believe.
Jews demand signs and Greeks search for wisdom, but we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.
For the foolishness of God is wiser than man’s wisdom, and the weakness of God is stronger than man’s strength.
Wisdom from God
Brothers, consider the time of your calling: Not many of you were wise by human standards; not many were powerful; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly and despised things of the world, and the things that are not, to nullify the things that are, so that no one may boast in His presence.
It is because of Him that you are in Christ Jesus, who has become for us wisdom from God: our righteousness, holiness, and redemption. Therefore, as it is written: “Let him who boasts boast in the Lord.”
Paul charges Titus, “You must teach what is in accord with sound doctrine” (Titus 2:1).
Such a mandate makes it obvious
that sound doctrine is important. But why is it important?
Does it really make a difference what we believe?
Sound doctrine is important because our faith is based on a specific message. The overall teaching of the church contains many elements, but the primary message is explicitly defined: “Christ died for our sins according to the Scriptures [and] . . . he was raised on the third day according to the Scriptures” (1 Corinthians 15:3-4). This is the unambiguous good news, and it is “of first importance.” Change that message, and the basis of faith shifts from Christ to something else. Our eternal destiny depends upon hearing “the word of truth, the gospel of your salvation” (Ephesians 1:13; see also 2 Thessalonians 2:13-14).
Sound doctrine is important because the gospel is a sacred trust, and we dare not tamper with God’s communication to the world. Our duty is to deliver the message, not to change it. Jude conveys an urgency in guarding the trust: “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; see also Philippians 1:27). To “contend” carries the idea of strenuously fighting for something, to give it everything you’ve got. The Bible includes a warning neither to add to nor subtract from God’s Word (Revelation 22:18-19). Rather than alter the apostles’ doctrine, we receive what has been passed down to us and keep it “as the pattern of sound teaching, with faith and love in Christ Jesus” (2 Timothy 1:13).
Sound doctrine is important because what we believe affects what we do. Behavior is an extension of theology, and there is a direct correlation between what we think and how we act. For example, two people stand on top of a bridge; one believes he can fly, and the other believes he cannot fly. Their next actions will be quite dissimilar. In the same way, a man who believes that there is no such thing as right and wrong will naturally behave differently from a man who believes in well-defined moral standards. In one of the Bible’s lists of sins, things like rebellion, murder, lying, and slave trading are mentioned. The list concludes with “whatever else is contrary to the sound doctrine” (1 Timothy 1:9-10)
Sound doctrine is important because we must ascertain truth in a world of falsehood. “Many false prophets have gone out into the world” (1 John 4:1).
There are tares among the wheat and wolves among the flock
(Matthew 13:25; Acts 20:29).
The best way to distinguish truth from falsehood is to
know what the TRUTH is.
Sound doctrine is important because
the end of sound doctrine is life. “Watch your life and doctrine closely. Persevere in them, because if you do, you will
save both yourself and your hearers” (1 Timothy 4:16)
Conversely, the end of unsound doctrine is destruction. “Certain men whose condemnation was written about long ago have secretly slipped in among you.
They are godless men, who change the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord” (Jude 1:4).
Changing God’s message of grace is a “godless” thing to do, and the condemnation for such a deed is severe. Preaching another gospel (“which is really no gospel at all”) carries an anathema: “let him be eternally condemned!” (see Galatians 1:6-9).
Sound doctrine is important because it encourages believers.
A love of God’s Word brings “great peace” (Psalm 119:165), and those “who proclaim peace . . . who proclaim salvation” are truly “beautiful” (Isaiah 52:7).
A pastor “must hold firmly to the trustworthy message as it has been taught,
so that he can encourage others
by sound doctrine and refute those who oppose it” (Titus 1:9).
Biblically speaking, self-righteousness,
which is related to legalism, is the idea that
we can somehow generate within ourselves
a righteousness
that will be acceptable to God
(Romans 3:10).
Although any serious Christian
would recognize the error of this thought
In the New Testament,
Jesus and the apostle Paul
came down particularly hard
on those who
attempted to walk in self-righteousness
when following Christ
In other words, true teaching promotes
righteousness;
sin flourishes where “the sound doctrine”
is opposed
