“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 term born of God is found primarily in the book of 1 John. First John 5:1 says, “Everyone who believes that Jesus is the Christ is born of God, and everyone who loves the father loves his child as well.” Other references are found in 1 John 2:29; 3:9; 4:7; and 5:4, 18.
The term born of God closely mirrors Jesus’ words in John 3:3 when He told Nicodemus that he must be “born again” or, in some translations, “born from above.” Nicodemus responded the way anyone would. He asked, “How can someone be born when they are old?” (verse 4) Jesus’ answer was even more puzzling. He said, “The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit” (verse 8).
Why did Jesus begin talking about the wind in relation to being born again? The Greek word for “wind” is pneuma, the same word used for “spirit.” When wind blows, we cannot see it, but we see where it has been. Tree leaves move, plants bend, and we feel the wind touch our faces. Yet no one can catch it or restrain it. When wind blows, it changes everything it touches. So it is with the Spirit. Spiritual birth is an act of the Holy Spirit. He is invisible, yet whenever He moves, there are definite changes. Neither persuasive words nor intellectual agreements have the power to make someone “born of God.” Only the Holy Spirit can perform that transformation in a repentant heart (Mark 1:15; Acts 2:38).
So how does one become born again, or born of God? Jesus used an earthly metaphor to explain a spiritual idea. When a baby is born, a new life emerges that did not previously exist. The baby is a brand-new being who begins to grow to look like the parents. A puppy grows up to look like a dog. A calf grows to look like a cow. An infant grows to look like an adult human. So it is with those born of God. Second Corinthians 5:17 says that, if anyone is in Christ, he is a “new creature.” Later on in John 3, Jesus explains how to become born of God: “Whoever believes in Him shall not perish but shall have everlasting life” (verse 16). When we are born into the family of God (John 1:12), we grow to look more like our Father.
First John 3:9 describes a person who has been born of God: “No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning because they have been born of God.” God our Father is holy, and He desires that His children become holy like He is (1 Peter 1:15–16). When we are born of God, we have a new heart, one that wants to please God (Ezekiel 36:26; 2 Corinthians 5:9; Colossians 1:10). This does not come about by good intentions or white-knuckled effort. We please our new Father by surrendering to His Holy Spirit who lives within us. We allow Him to change our desires, our goals, and our will to conform to His (Romans 8:29; Philippians 2:13). As a baby grows to look like the parents to whom it was born, so do we grow to be more like our heavenly Father when we are born of God (Philippians 3:10; Romans 6:1–2).
Eagles have always symbolized freedom, strength, and power. They are considered the kings of the sky and were adopted by several ancient cultures, including Rome, as a symbol of that country’s leadership and immortality. The United States declared the bald eagle its national bird in 1792, due to the eagle’s long lifespan and majestic presence.
The Bible’s first mention of the eagle is in Leviticus 11:13. Eagles, along with vultures and other unclean birds, were prohibited as food for the Israelites. God gave the newly formed nation of Israel dietary laws to help set them apart from the pagan nations around them. The dietary instructions were also given for health reasons as part of God’s promise to “put none of the diseases on you which I have put on the Egyptians” (Exodus 15:26). Eagles are birds of prey that sometimes act as scavengers, eating dead flesh as vultures do. Eagles could carry diseases harmful to humans; God protected Israel at a time of limited medicines and inadequate sterilization procedures.
The next time an eagle is mentioned is in Deuteronomy 32:11 as part of the song God instructed Moses to teach the Israelites (Deuteronomy 31:19). In that song, God compares His care for His people to that of a mother eagle who spreads her wings to cover her young and carry them away from danger (cf. Exodus 19:4).
Throughout Scripture, eagles represent God’s handiwork, such as in Proverbs 30:19, which says that “the way of an eagle in the sky” is an example of God’s wondrous creation. Job 39:27 is another example. But eagles also symbolize power. God often used the imagery of an eagle in issuing warnings to Israel and other nations who did evil (e.g., Obadiah 1:4; Jeremiah 49:22). He chose the bird they considered powerful and unstoppable to demonstrate His sovereign control over everything.
Isaiah 40:31 is the most familiar biblical reference to eagles: “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (KJV). This verse is the conclusion of a chapter detailing the greatness of God. It reminds the reader that the strongest of men may stumble and fall, but those who trust in the Lord have a strength that this world cannot offer. When we see an eagle in flight, soaring on invisible air currents, we can be reminded that the Creator who supplies the eagle’s strength will also strengthen those who call upon His name (Psalm 50:15; Isaiah 55:6–7).
Ancient Hebrew culture revered eagles as mighty warriors that also cared fiercely for their young. Eagles carry their eaglets to safety, away from the threat of predators. Eagles are also known for their strength and courage in dangerous, turbulent weather, soaring above storm clouds and to safety. Eagles’ wings was a figure of speech commonly used to attribute these fine characteristics to a person. The Lord references eagles’ wings in Exodus 19:1–6, which is a recollection of how God delivered Israel from the Egyptians. In this passage, the Lord gives Moses a message for His people: “You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession” (verses 4–5).
The prophet Isaiah uses wings like eagles in the same way, attributing the great characteristics of eagles to those who remain faithful to God and look forward to their heavenly reward. The phrase mount up is a translation of the Hebrew word ˈalah, which means “to go up, ascend, to go up over a boundary.” Isaiah is communicating the promise that God will provide renewed strength and courage to overcome obstacles, if Israel would only have patience and trust in the Lord’s sovereign timing.
Upon reading Isaiah’s words, perhaps Israel recalled what God had said to them long ago as they fled Egypt, about how the Lord had delivered them “on eagles’ wings” with His great strength and power. Isaiah tells them that they, too, could have access to such deliverance. If they remained faithful to God, they would soar.
Christians today can apply the principle of Isaiah 40:31 by trusting in God’s sovereignty and waiting faithfully for Him. “We do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day” (2 Corinthians 4:16). God in His grace will provide power, strength, and courage to the weary, weak, and downtrodden when they are willing to be patient and wait on Him. God will cause us to mount up on eagles’ wings.
Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:1–17).
The phrase be renewed is derived from the Greek verb (ananeousthai) meaning “to be or become reestablished in a new and often improved manner.” By entering a relationship with Jesus, the believer is reestablished in an improved standing as a “new creation” in Christ (2 Corinthians 5:17). At the same time, Christians are daily, continually being renewed by the indwelling Spirit of God: “Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day” (2 Corinthians 4:16).
“The spirit of your mind” refers to the believer’s thoughts and attitudes. In the New Living Translation, Ephesians 4:23 says, “Instead, let the Spirit renew your thoughts and attitudes.” The mind is the arena where the Holy Spirit constantly works on renewal. Paul urged the Romans, “Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2).
Spending time daily in fellowship with Jesus Christ is vital to being renewed in the spirit of our minds. We are renewed in our internal nature as we “learn to know [our] Creator and become like him” (Colossians 3:10, NLT). In fact, this is the believer’s destiny: “For God knew his people in advance, and he chose them to become like his Son, so that his Son would be the firstborn among many brothers and sisters” (Romans 8:29, NLT; see also John 13:15; Philippians 2:5).
The more we know Jesus, who reflects the very nature of God (Philippians 2:6), the better we can see and understand the heavenly Father (see Colossians 1:15). “The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word” (Hebrews 1:3). As we follow in Christ’s footsteps and arm ourselves with the same attitude He had, our lives become a pleasing “sacrifice to God” (Ephesians 5:21; Peter 2:21; 1 Peter 4:1).
God’s Word is essential to being renewed in the spirit of our minds. Jesus prayed to the Father for all believers, “Make them holy by your truth; teach them your word, which is truth” (John 17:17, NLT). As we develop in our understanding of the truth in Scripture, our minds are renewed and transformed by God’s Spirit, and our lives reflect that change.
“Physically, you are what you eat, but spiritually, you are what you think,” writes Warren Wiersbe in The Bible Exposition Commentary (Vol. 2, Victor Books, 1996, p. 40). As we meditate on God’s Word “day and night” and “delight in the law of the Lord,” we become firmly reestablished “like trees planted along the riverbank, bearing fruit each season. Their leaves never wither, and they prosper in all they do” (Psalm 1:1–3, NLT).
Prayer is also necessary to be renewed in the spirit of our minds. Paul prayed for the Colossians to be filled “with the knowledge of [God’s] will through all the wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God” (Colossians 1:9–10). After David confessed his sins of adultery with Bathsheba and the murder of Uriah, he prayed, “Create in me a clean heart, O God, and renew a right spirit within me” (Psalm 51:10, ESV).
As you seek the Lord in relationship with Jesus, in the truth of His Word and in prayer, you are renewed in the spirit of your mind: “Then you will experience God’s peace, which exceeds anything we can understand. His peace will guard your hearts and minds as you live in Christ Jesus” (Philippians 4:7, NLT). Renewal brings a new mindset of trust, peace, and humble obedience (Isaiah 26:3; Romans 8:5; Philippians 4:8–9; Colossians 3:1–2).
John 8:23 refers to those who are not of God's kingdom or oppose
God's truth and authority.
Persecution Foretold
(Acts 23:12–22)
1“I have told you these things so that you will not fall away. 2They will put you out of the synagogues. In fact, a time is coming when anyone who kills you will think he is offering a service to God. 3They will do these things because they have not known the Father or Me. 4But I have told you these things so that when their hour comes, you will remember that I told you about them. I did not tell you these things from the beginning, because I was with you.
The Promise of the Holy Spirit
(John 14:15–26)
5Now, however, I am going to Him who sent Me; yet none of you asks Me, ‘Where are You going?’ 6Instead, your hearts are filled with sorrow because I have told you these things. 7But I tell you the truth, it is for your benefit that I am going away. Unless I go away, the Advocatea will not come to you; but if I go, I will send Him to you.
8And when He comes, He will convict the world in regard to sin and righteousness and judgment: 9in regard to sin, because they do not believe in Me; 10in regard to righteousness, because I am going to the Father and you will no longer see Me;11and in regard to judgment, because the prince of this world has been condemned.
12I still have much to tell you, but you cannot yet bear to hear it. 13However, when the Spirit of truth comes, He will guide you into all truth. For He will not speak on His own, but He will speak what He hears, and He will declare to you what is to come. 14He will glorify Me by taking from what is Mine and disclosing it to you.15Everything that belongs to the Father is Mine. That is why I said that the Spirit will take from what is Mine and disclose it to you.
16In a little while you will see Me no more, and then after a little while you will see Me.”
Grief Will Turn to Joy
17Then some of His disciples asked one another, “Why is He telling us, ‘In a little while you will not see Me, and then after a little while you will see Me’ and ‘Because I am going to the Father’?” 18They kept asking, “Why is He saying, ‘a little while’? We do not understand what He is saying.”
19Aware that they wanted to question Him, Jesus said to them, “Are you asking one another why I said, ‘In a little while you will not see Me, and then after a little while you will see Me’? 20Truly, truly, I tell you, you will weep and wail while the world rejoices. You will grieve, but your grief will turn to joy. 21A woman has pain in childbirth because her time has come; but when she brings forth her child, she forgets her anguish because of her joy that a child has been born into the world.22So also you have sorrow now, but I will see you again and your hearts will rejoice, and no one will take away your joy.
Ask in My Name
(Matthew 18:19–20)
23In that day you will no longer ask Me anything. Truly, truly, I tell you, whatever you ask the Father in My name, He will give you. 24Until now you have not asked for anything in My name. Ask and you will receive, so that your joy may be complete.
25I have spoken these things to you in figures of speech. An hour is coming when I will no longer speak to you this way, but will tell you plainly about the Father. 26In that day you will ask in My name. I am not saying that I will ask the Father on your behalf. 27For the Father Himself loves you, because you have loved Me and have believed that I came from God.c 28I came from the Father and entered the world. In turn, I will leave the world and go to the Father.”
29His disciples said, “See, now You are speaking plainly and without figures of speech. 30Now we understand that You know all things and that You have no need for anyone to question You. Because of this, we believe that You came from God.”
31“Do you finally believe?” Jesus replied. 32“Look, an hour is coming and has already come when you will be scattered, each to his own home, and you will leave Me all alone. Yet I am not alone, because the Father is with Me. 33I have told you these things so that in Me you may have peace. In the world you will have tribulation. But take courage; I have overcome the world!”
Colossians was written by the apostle Paul to the church in the city of Colossae. The culture of Colossae was thoroughly pagan and immoral, as it was in most of the Roman world—and as it is in much of the world today. The Christians in Colossae, however, could no longer take their cues from the world around them. They had to take direction from “above.” Although physically in the world, they were not to believe the same things that the culture around them did. They were not to behave according to the standards of the culture around them. That would be taking their cues from “below.”
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.
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.
After John sees a vision of the 144,000 redeemed ones who “follow the Lamb wherever he goes” (Revelation 14:4), he sees three angels flying in midair. The first one “had the eternal gospel to proclaim to those who live on the earth—to every nation, tribe, language and people” (verse 6). This is the only place in the Bible where the gospel is described as the “everlasting gospel” (KJV) or the “eternal gospel” (NIV).
The word gospel refers to the good news that Jesus Christ suffered death on the cross to obtain salvation for mankind and that He rose to life again, was exalted to the right hand of God in heaven, and awaits His return in majesty to consummate God’s kingdom. The fact that this message is “everlasting” is significant.
The vision in Revelation 14 in which the angel proclaims the everlasting gospel is a prediction of something that will happen in the tribulation. Before the seven final judgments—the seven bowls of Revelation 15–16—God will give all of mankind one last opportunity to turn from their sin and trust in Christ to receive His gift of eternal life. The angel broadcasts the everlasting gospel to the whole earth, “to every nation, tribe, language and people” (Revelation 14:6). No one is left out. The angel calls out in a loud voice, “Fear God and give him glory, because the hour of his judgment has come. Worship him who made the heavens, the earth, the sea and the springs of water” (verse 7). After proclaiming the everlasting gospel through an angel, God will finish His work of judgment upon a sinful world.
The angel who proclaims the everlasting gospel is flying “in midair” (Revelation 14:6). The Greek word translated “midair” also means “zenith,” and that’s why other translations say the angel was flying “high overhead” (CSB) or “directly overhead” (NET). And the angel shouts the message with “a loud voice” (verse 7). The picture is of an angel in the highest possible place using the loudest possible voice to reach the maximum number of people with the good news of God’s salvation. God is appealing to mankind one final time to reject the lies of Satan and respond to the eternal truth of God.
The gospel is “everlasting” in that is an eternally unchanging message. False doctrines come and go, and new teachings are like wind and waves that toss the unsuspecting every which way (Ephesians 4:14). Especially chaotic and dangerous is the doctrine of the Antichrist and his false prophet in Revelation 13. Countering the lies and false teaching of the beast is the everlasting gospel in Revelation 14. The message of salvation through faith in Christ is eternal truth; it is as solid and unchanging as God Himself, and those who believe the gospel will reap everlasting benefits.
From faith to faith is an expression found in some versions of Romans 1:17, such as the King James Version, the New American Standard Bible, and the Christian Standard Bible. The English Standard Version uses the wording “from faith for faith” instead. The meaning of the phrase becomes more evident in the New International Version: “by faith from first to last.” And perhaps the most transparent rendering of the verse for today’s reader is found in the New Living Translation: “from start to finish by faith.”
To fully understand what from faith to faith means, we must consider the phrase in context. In the first chapter of Paul’s letter to the Romans, the apostle introduces himself to the church in Rome. While many of the believers there would have heard of Paul, they had not yet met him personally. In preparation for a future visit, Paul wants the members of the church to know him sufficiently to discern fact from fiction concerning his identity.
In Romans 1:16–17, Paul reaches the high point of his introductory greeting to the church in Rome: “For I am not ashamed of this Good News about Christ. It is the power of God at work, saving everyone who believes—the Jew first and also the Gentile. This Good News tells us how God makes us right in His sight. This is accomplished from start to finish by faith. As the Scriptures say, ‘It is through faith that a righteous person has life’” (NLT).
Nothing mattered more to Paul than fulfilling God’s will for his life, which was to preach the good news of salvation. Without the good news of the gospel, and without the power that is the gospel, there can be no salvation, no freedom from sin, no redemption, and no life. The power of the gospel is the theme of Paul’s letter to the Romans and the ambition of his life.
Paul writes with full knowledge that the church in Rome is facing persecution and suffering under Roman oppression. Many of the believers there are experiencing humiliation and shame because of their faith in Christ. Paul wants them to be assured that the worldly power of Rome cannot hold a candle to the mighty power of God—the gospel of Jesus Christ. That gospel is God’s limitless power directed toward the salvation of men and women. For every person who believes, whether Jew or Gentile, man or woman, black or white, the gospel effectively becomes the saving power of God.
Paul tells the Roman Christians that “in the gospel the righteousness of God is revealed” (Romans 1:17). Righteousness is thus a complete and total work of God. Humans tend to view righteousness as something we can achieve by our own merit or actions. But the righteousness of God is different. It is a right standing before God that has nothing to do with human accomplishment or worth. It is received by faith. There is nothing we can do to deserve or earn it.
The exact meaning of Paul’s phrase from faith to faith has been debated, with several plausible explanations proposed. Some understand it in relation to the origin of faith: “From the faith of God, who makes the offer of salvation, to the faith of men, who receive it.” In simpler terms, “Salvation comes from God’s faith (or faithfulness) to our faith.” This was Karl Barth’s impression of the phrase from faith to faith, that salvation is accomplished through God’s faithfulness, which comes first, and our faith in response to that.
Others believe that Paul had the spreading of faith through evangelism in mind: “From the faith of one believer to another.” A third and widely accepted understanding is that from faith to faith speaks of a progressive, growing development of faith “from one degree of faith to another” akin to the “ever-increasing glory” of 2 Corinthians 3:18.
Another view is that Paul meant that from day one of our journey of faith until the very last day, we (the righteous) must live by faith. Whether we are brand-new followers of Christ or seasoned, mature believers who have walked with the Lord for many years, we must trust God “from start to finish” and rely on His mighty power—the power of the gospel—to change our lives and the lives of those we encounter.
Grace and truth meld together in the gospel message to form a key distinction of Christianity over other religions. In all other religions, grace and truth are never balanced. Instead, the deity being worshiped either dispenses justice at the expense of grace or dispenses grace at the expense of justice and truth. Christianity is unique in that God delivers grace through His justice and truth.
The truth is, everyone has fallen short of the glory of God (Romans 3:23) and deserves God’s justice. However, God’s justice is satisfied, and His truth upheld, through the sacrifice of Jesus on the cross. That act delivers God’s grace to those who will accept it by faith.
In this way, Christianity stands alone as an ontological faith—one that is fully dependent on a person—Jesus Christ—who perfectly balances and embodies both grace and truth in His very being.
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.
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).
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 John 3, Jesus uses the phrase “born of water” in answer to Nicodemus’s question about how to enter the kingdom of heaven. He told Nicodemus that he “must be born again” (John 3:3). Nicodemus questioned how such a thing could happen when he was a grown man. Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit” (John 3:5).
Being “born of the Spirit” is easily interpreted—salvation involves a new life that only the Holy Spirit can produce (cf. 2 Corinthians 3:6). But there are a couple different schools of thought on what Jesus meant when He said, “born of water.” One perspective is that “born of water” refers to physical birth. Unborn babies float in fluid in the amniotic sac for nine months. When the time for birth arrives, the amniotic sac bursts, and the baby is born in a rush of “water,” entering the world as a new creature. This birth parallels being “born of the Spirit,” as a similar new birth occurs within our hearts (2 Corinthians 5:17). A person once-born has physical life; a person twice-born has eternal life (John 3:15–18, 36; 17:3; 1 Peter 1:23). Just as a baby contributes no effort to the birth process—the work is done by the mother—so it is with spiritual birth. We are merely the recipients of God’s grace as He gives us new birth through His Spirit (Ephesians 2:8–9). According to this view, Jesus was using a teaching technique He often employed by comparing a spiritual truth with a physical reality. Nicodemus did not understand spiritual birth, but he could understand physical birth so that was where Jesus took him.
The other perspective is that “born of water” refers to spiritual cleansing and that Nicodemus would have naturally understood it that way. According to this view, “born of water” and “born of the Spirit” are different ways of saying the same thing, once metaphorically and once literally. Jesus’ words “born of water and the Spirit” describe different aspects of the same spiritual birth, or of what it means to be “born again.” So, when Jesus told Nicodemus that he must “be born of water,” He was referring to his need for spiritual cleansing. Throughout the Old Testament, water is used figuratively of spiritual cleansing. For example, Ezekiel 36:25 says, “I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities” (see also Numbers 19:17–19; and Psalm 51:2, 7). Nicodemus, a teacher of the law, would surely have been familiar with the concept of physical water representing spiritual purification.
The New Testament, too, uses water as a figure of the new birth. Regeneration is called a “washing” brought about by the Holy Spirit through the Word of God at the moment of salvation (Titus 3:5; cf. Ephesians 5:26; John 13:10). Christians are “washed . . . sanctified . . . justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:11). The “washing” Paul speaks of here is a spiritual one.
Whichever perspective is correct, one thing is certain: Jesus was not teaching that one must be baptized in water in order to be saved. Baptism is nowhere mentioned in the context, nor did Jesus ever imply that we must do anything to inherit eternal life but trust in Him in faith (John 3:16). The emphasis of Jesus' words is on repentance and spiritual renewal—we need the “living water” Jesus later promised the woman at the well (John 4:10). Water baptism is an outward sign that we have given our lives to Jesus, but not a requirement for salvation (Luke 23:40–43).
In Matthew 3:11, John the Baptist makes a profound declaration about the coming Messiah: “I baptize you with water, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire” (ESV). John baptized with water to signify repentance, but he was preparing the way for One who would baptize with the Holy Spirit and fire—a spiritual baptism, not a physical one.
John the Baptist was the forerunner of Jesus (see Mark 1:1–4). John called people to “repent, for the kingdom of heaven has come near” (Matthew 3:2). The word repent means to “change one’s mind.” In the Old Testament, repentance involved turning away from sin and turning to God (2 Chronicles 7:14; Ezekiel 33:11). Because the kingdom of heaven was near (or imminent), John preached that all should repent “for the forgiveness of sins” (Mark 1:4) and to show their change of heart by being baptized.
As John baptized and preached, he looked ahead to someone greater than himself (Matthew 3:11). In fact, the words he who is coming after me alludes to the messianic hope that had defined Judaism for generations: “But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days” (Micah 5:2, ESV; cf. Isaiah 9:6–7).
John acknowledges that he is inferior compared to the Coming One who would baptize with the Holy Spirit and fire (Matthew 3:11). First, he says that the coming one is “more powerful” than he. Indeed, Jesus the Messiah is mightier than John in every respect: Jesus is divine (Colossians 2:9), sinless (Hebrews 4:15), and the Savior of the world (John 3:16). No one can compare to Him.
Second, John states that he is unworthy of carrying the sandals of the coming Messiah (Matthew 3:11). In other words, John is unworthy of performing the most menial task in the service of the Messiah. John the Baptist believed that the imminent arrival of the Messiah meant that John would need to step aside (John 3:30).
Last, John compares his water baptism to the Messiah’s baptism with the Holy Spirit and fire (Matthew 3:11). John’s baptism was a symbolic act of repentance, whereas the Messiah would inaugurate two types of spiritual baptism: a baptism with the Holy Spirit and a baptism with fire.
The baptism with the Holy Spirit occurs when a person is born again and made a part of the body of Christ. All believers in Jesus are partakers of the baptism of the Spirit: “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink” (1 Corinthians 12:13).
The baptism by fire that John predicts could be seen in two ways:
1. For those who confess their sins and repent, the baptism of fire alludes to the purifying and sanctifying work of the Holy Spirit. The same symbol is seen in Acts 2 when the Holy Spirit descends on the disciples with a visible token: “They saw what seemed to be tongues of fire that separated and came to rest on each of them” (Acts 2:3).
2. For those who refuse to repent, the baptism of fire has to do with judgment. “Our God is a consuming fire” (Hebrews 12:29, ESV). John the Baptist clearly had judgment in mind when he spoke of the baptism of fire, as he followed up that prediction with these words: “His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire” (Matthew 3:12). Those who continue in sin and unrepentance are destined for the lake of fire (Revelation 20:14–15, ESV).
John the Baptist’s announcement of the coming Messiah reflects the culmination of messianic expectations and the uniqueness of Jesus’ earthly ministry. Now that Jesus has ascended to heaven (Acts 1:9–12), we eagerly await His return (Philippians 3:20). And we continue to worship Him who baptizes with the Holy Spirit and fire.
The Holy Spirit is referred to as the “deposit,” “seal,” and “earnest” in the hearts of Christians (2 Corinthians 1:22; 5:5; Ephesians 1:13-14; 4:30). The Holy Spirit is God’s seal on His people, His claim on us as His very own. The Greek word translated “earnest” in these passages is arrhabōn which means “a pledge,” that is, part of the purchase money or property given in advance as security for the rest. The gift of the Spirit to believers is a down payment on our heavenly inheritance, which Christ has promised us and secured for us at the cross. It is because the Spirit has sealed us that we are assured of our salvation. No one can break the seal of God.
The Holy Spirit is given to believers as a “first installment” to assure us that our full inheritance as children of God will be delivered. The Holy Spirit is given to us to confirm to us that we belong to God who grants to us His Spirit as a gift, just as grace and faith are gifts (Ephesians 2:8-9). Through the gift of the Spirit, God renews and sanctifies us. He produces in our hearts those feelings, hopes, and desires which are evidence that we are accepted by God, that we are regarded as His adopted children, that our hope is genuine, and that our redemption and salvation are sure in the same way that a seal guarantees a will or an agreement. God grants to us His Holy Spirit as the certain pledge that we are His forever and shall be saved in the last day. The proof of the Spirit’s presence is His operations on the heart which produce repentance, the fruit of the Spirit (Galatians 5:22-23), conformity to God’s commands and will, a passion for prayer and praise, and love for His people. These things are the evidences that the Holy Spirit has renewed the heart and that the Christian is sealed for the day of redemption.
So it is through the Holy Spirit and His teachings and guiding power that we are sealed and confirmed until the day of redemption, complete and free from the corruption of sin and the grave. Because we have the seal of the Spirit in our hearts, we can live joyfully, confident of our sure place in a future that holds unimaginable glories.
While there are parallels between baptism and circumcision, they symbolize two very different covenants. The Old Covenant had a physical means of entrance: one was born to Jewish parents or bought as a servant into a Jewish household (Genesis 17:10-13). One’s spiritual life was unconnected to the sign of circumcision. Every male was circumcised, whether he showed any devotion to God or not. However, even in the Old Testament, there was recognition that physical circumcision was not enough. Moses commanded the Israelites in Deuteronomy 10:16 to circumcise their hearts, and even promised that God would do the circumcising (Deuteronomy 30:6). Jeremiah also preached the need for a circumcision of the heart (Jeremiah 4:4).
In contrast, the New Covenant has a spiritual means of entrance: one must believe and be saved (Acts 16:31). Therefore, one’s spiritual life is closely connected to the sign of baptism. If baptism indicates an entrance into the New Covenant, then only those devoted to God and trusting in Jesus should be baptized.
True circumcision, as Paul preaches in Romans 2:29, is that of the heart, and it is accomplished by the Spirit. In other words, a person today enters a covenant relationship with God not based on a physical act but on the Spirit’s work in the heart.
Romans 8:11
The Spirit of God, who raised Jesus from the dead, lives in you. And just as God raised Christ Jesus from the dead, he will give life to your mortal bodies by this same Spirit living within you.
The spiritually blind are simply unable to understand God’s Word (Matthew 13:13; Deuteronomy 29:4). Jesus said, “If you love Me, you will keep My commandments. And I will ask the Father, and He will give you another Helper, to be with you forever, 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” (John 14:15-17). Paul echoed this when he told the believers in Rome, “Those who are in the flesh cannot please God. You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to Him” (Romans 8:8-9)
Colossians 2:11-12 refers to this type of spiritual circumcision: “In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead.” This circumcision does not involve the cutting of the body; it is a cutting away of our old nature. It is a spiritual act and refers to nothing less than salvation, effected by the Holy Spirit. Baptism, mentioned in verse 12, does not replace circumcision; it follows circumcision—and it is clearly a spiritual circumcision that is meant. Baptism, therefore, is a sign of inward, spiritual “circumcision.”
This passage also specifies that the new life, represented by baptism, comes “through your faith.” This implies that the one being baptized has the ability to exercise faith. Since infants are not capable of exercising faith, they should not be candidates for baptism.
Someone born (physically) under the Old Covenant received the sign of that covenant (circumcision); likewise, someone born (spiritually) under the New Covenant (“born again,” John 3:3) receives the sign of that covenant (baptism).
In Luke 17:20, when Jesus says that “the kingdom of God does not come with observation” (NKJV), He is stating that the kingdom will not be preceded by observable signs. The kingdom of God would not be inaugurated with spectacle or splendor. Contrary to popular opinion, there would be no great and magnificent leader who staked out a geographical claim and routed the Romans; rather, the kingdom would come silently and unseen, much as leaven works in a batch of dough (see Matthew 13:33). In fact, Jesus says, the kingdom had already begun, right under the Pharisees’ noses: “You won’t be able to say, ‘Here it is!’ or ‘It’s over there!’ For the Kingdom of God is already among you” (Luke 17:21, NLT). God was already ruling in the hearts of believers, and the King Himself was standing among them, although the Pharisees were oblivious to the fact.
The first coming of Jesus was accompanied by signs, miracles, and wonders, but He never sought the public eye. His second coming will be different. Jesus was rejected during His first coming but will reign at His second. The establishment of the kingdom has been postponed and will be fulfilled at a later date (Luke 19:11–27; Revelation 19:11—20:6). Jesus described the nature of His return as sudden and obvious: “For the Son of Man in his day will be like the lightning, which flashes and lights up the sky from one end to the other” (Luke 17:24).
The Jewish leaders of Jesus’ day were correct in their belief that, when Jesus establishes the kingdom of God on earth, it will be physical and triumphant. Jesus will rule from Jerusalem on the throne of David (Psalm 110:1–2; 2 Samuel 7:16). However, they disregarded prophecies such as Isaiah 53 regarding Jesus’ rejection and suffering.
The Pharisees looked for the Messiah to be a conquering king who marches into Jerusalem with grandeur and a great show of might. What they got was not much to observe: a nondescript man “lowly and riding on a donkey” into Jerusalem (Zechariah 9:9; cf. Matthew 21:1–11). The kingdom had come, but not with observation.
In Luke 17:20–21, Jesus says, “The kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within you” (NKJV). The context of Jesus’ statement is a question put to Him by His Pharisee detractors who had asked when the kingdom of God would come (verse 20).
Jesus’ answer was that the kingdom of God was not coming in the manner the Pharisees were expecting. The kingdom would not be inaugurated with spectacle or splendor; there would be no great and magnificent leader who staked out a geographical claim and routed the Romans; rather, the kingdom would come silently and unseen, much as leaven works in a batch of dough (see Matthew 13:33). In fact, Jesus says, the kingdom had already begun, right under the Pharisees’ noses. God was ruling in the hearts of some people, and the King Himself was standing among them, although the Pharisees were oblivious to that fact.
Various translations render the Greek of Luke 17:21 various ways. The phrase translated “within you” in the KJV and NKJV is translated as “in your midst” in the NIV, NASB, and NET; “among you” in the NLT and HCSB; and “in the midst of you” in the ESV. Earlier versions of the NIV had “within you” with a marginal note suggesting “among you.” There is obviously a difference between saying “the kingdom of God is within you” and “the kingdom of God is among you.”
“Within you” comes off as an unfavorable translation, seeing that Jesus was speaking to the Pharisees at the time. Jesus was surely not saying that the kingdom of God resided within the Pharisees’ hearts. The Pharisees opposed Jesus and had no relationship with God. Jesus in other places denounced them as “whitewashed tombs” and “hypocrites” (Matthew 23:27).
The better translation would be “in your midst” or “among you.” Jesus was telling the Pharisees that He brought the kingdom of God to earth. Jesus’ presence in their midst gave them a taste of the kingdom life, as attested by the miracles that Jesus performed. Elsewhere, Jesus mentions His miracles as definitive proof of the kingdom: “If I drive out demons by the finger of God, then the kingdom of God has come upon you” (Luke 11:20).
There are three popular interpretations of Jesus’ words in Luke 17:21 that the kingdom of God is within you (or among you): 1) the kingdom of God is essentially inward, within man’s heart; 2) the kingdom is within your reach if you make the right choices; and 3) the kingdom of God is in your midst in the person and presence of Jesus. The best of these interpretations, it seems, is the third: Jesus was inaugurating the kingdom as He changed the hearts of men, one at a time.
For the time being, Christ’s kingdom is not of this world (John 18:36). One day, however, the kingdom of God will be manifest on the earth (Isaiah 35:1), and Jesus Christ will rule a physical kingdom from David’s throne (Isaiah 9:7) with Jerusalem as His capital (Zechariah 8:3).
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.
Paul began his letter to the Galatian Christians by telling them again the simple gospel message: Jesus died to pay for our sins and to deliver us (Galatians 1:4). Period. As he expressed it in Ephesians 2:8–9, we are saved through faith by grace, not by any works we do. As he will say later in this letter, to suggest that we must do more to be truly saved is to make Jesus' death on the cross meaningless (Galatians 2:21).
A group known as the Judaizers had moved in after Paul left. They had begun to convince the Galatian Christians that more was required. To be truly saved, you must also follow the law of Moses. This raises a question: how did they convince these Gentile (non-Jewish) believers Paul was wrong?
For one, they apparently questioned whether Paul was a "real apostle," something Paul will answer in the following verses. In addition, they seem to have suggested that Paul did not require these Gentiles to follow the law of Moses because he was trying to make everyone happy. They suggested Paul was just a people-pleaser, willing to alter the truth in order to be liked.
Paul now answers that charge: If he were really trying to please men instead of God, would he have just pronounced as cursed anyone who taught a gospel message other than the one he taught them? Look at the evidence, he says. I am not trying to please any man; I am serving Christ and seeking God's approval. Otherwise, Paul implies, he would simply go along with the Judaizers. He clearly is not doing that.
Romans 6
Dead to Sin, Alive to God
(2 Corinthians 4:7–18)
1What then shall we say? Shall we continue in sin so that grace may increase?2Certainly not! How can we who died to sin live in it any longer? 3Or aren’t you aware that all of us who were baptized into Christ Jesus were baptized into His death? 4We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life.
5For if we have been united with Him like this in His death, we will certainly also be united with Him in His resurrection. 6We know that our old self was crucified with Him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin. 7For anyone who has died has been freed from sin.
8Now if we died with Christ, we believe that we will also live with Him. 9For we know that since Christ was raised from the dead, He cannot die again; death no longer has dominion over Him. 10The death He died, He died to sin once for all; but the life He lives, He lives to God. 11So you too must count yourselves dead to sin, but alive to God in Christ Jesus.
12Therefore do not let sin reign in your mortal body so that you obey its desires.13Do not present the parts of your body to sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life; and present the parts of your body to Him as instruments of righteousness. 14For sin shall not be your master, because you are not under law, but under grace.
The Wages of Sin
15What then? Shall we sin because we are not under law, but under grace? Certainly not! 16Do you not know that when you offer yourselves as obedient slaves, you are slaves to the one you obey, whether you are slaves to sin leading to death, or to obedience leading to righteousness? 17But thanks be to God that, though you once were slaves to sin, you wholeheartedly obeyed the form of teaching to which you were committed. 18You have been set free from sin and have become slaves to righteousness.
19I am speaking in human terms because of the weakness of your flesh. Just as you used to offer the parts of your body in slavery to impurity and to escalating wickedness, so now offer them in slavery to righteousness leading to holiness.
20For when you were slaves to sin, you were free of obligation to righteousness.21What fruit did you reap at that time from the things of which you are now ashamed? The outcome of those things is death. 22But now that you have been set free from sin and have become slaves to God, the fruit you reap leads to holiness, and the outcome is eternal life. 23For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
Righteousness through Faith in Christ
(Philippians 3:1–11)
21But now, apart from the law, the righteousness of God has been revealed, as attested by the Law and the Prophets. 22And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction, 23for all have sinned and fall short of the glory of God, 24and are justified freely by His grace through the redemption that is in Christ Jesus.
25God presented Him as an atoning sacrificei in His blood through faith, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand. 26He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus.
27Where, then, is boasting? It is excluded. On what principle? On that of works? No, but on that of faith. 28For we maintain that a man is justified by faith apart from works of the law.
29Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too, 30since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.
31Do we, then, nullify the law by this faith? Certainly not! Instead, we uphold the law.
In Galatians 3:7, Paul, writing to Gentiles, says, “Know then that it is those of faith who are the sons of Abraham” (ESV). Here Paul advances the idea of a spiritual family in contrast to a physical family—a family sharing faith rather than a bloodline.
Obviously, Abraham had literal, physical descendants. It was they, through Isaac and Jacob, who became the nation of Israel, God’s chosen people. However, many in Israel did not follow God the way that they should have. At the same time, there were some Gentiles in the Old Testament, like Rahab and Ruth, who were adopted into the family of Israel. In the New Testament, many Gentiles are “grafted” into the tree of Israel through their faith in Jesus, the Messiah of Israel (Romans 11:17–20).
Throughout the New Testament, we see that being physical descendants of Abraham, although culturally important, counts nothing for eternity. When John the Baptist was preaching to the Jews, he warned, “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). John’s point was that more important than their physical lineage was their spiritual lineage.
In John 8:32–41, Jesus is speaking to some Israelites who were by definition descendants of Abraham. However, Jesus says that their physical lineage is overshadowed by their negative spiritual lineage:
[Jesus said] “Then you will know the truth, and the truth will set you free.”
“They answered him, “We are Abraham’s descendants and have never been slaves of anyone. How can you say that we shall be set free?”
Jesus replied, “Very truly I tell you, everyone who sins is a slave to sin. Now a slave has no permanent place in the family, but a son belongs to it forever. So if the Son sets you free, you will be free indeed. I know that you are Abraham’s descendants. Yet you are looking for a way to kill me, because you have no room for my word. I am telling you what I have seen in the Father’s presence, and you are doing what you have heard from your father.”
“Abraham is our father,” they answered.
“If you were Abraham’s children,” said Jesus, “then you would do what Abraham did. As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. You are doing the works of your own father.”
Twice, Jesus agrees that they are Abraham’s children but implies they really have another father. In verse 44 He states it plainly: “You are of your father the devil.” Their spiritual lineage trumped their physical lineage. Whatever blessings they counted on as physical “sons of Abraham” were negated by their condition as spiritual “sons of the devil.” Entrance to the kingdom will not be based on physical DNA but on faith in the Son of God.
In Romans 9:6–7 Paul explains, “For not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham’s children.” In other words, there are some people who are descendants of Israel (Jacob), but they are not part of the blessing of Israel. Likewise, there are some who are descended from Abraham but not “sons of Abraham” in a spiritual sense. Being a descendant of Abraham, Isaac, or Jacob is not enough. One must also now be a “descendant” of Christ. Of course, Christ had no physical descendants, but, at the end of Romans 9, Paul explains that those who have faith like Abraham had are made righteous before God, just as Abraham was. Those without faith in Christ, even if they are physical descendants of Abraham, are excluded; those with faith in Christ, even if they are Gentiles, are included as spiritual “sons of Abraham.”
In Galatians 3, Paul states it all plainly: “So also Abraham ‘believed God, and it was credited to him as righteousness.’ Understand, then, that those who have faith are children of Abraham. . . . So those who rely on faith are blessed along with Abraham, the man of faith” (Galatians 3:6–9). To be a “son” of someone is to have that person’s traits. To be the “Son of God” is to have God’s traits. To be a “son of Abraham” is to display a character quality of Abraham, namely, faith. Everyone who evinces faith is showing himself to be like Abraham in the sense that Abraham, too, had faith (Genesis 15:6).
Abraham heard from God and believed. Abraham’s faith caused him to leave everything behind and live the rest of his life as a stranger in a strange land. Abraham’s faith trusted that he and Sarah would have a child, even though that seemed impossible. Abraham’s faith was even willing to sacrifice the promised son, believing that God would raise him from the dead (Hebrews 11:9). Because of Abraham’s example of faith, the Bible points to him as the father of faith, as it were. All who similarly trust in the Lord are “sons of Abraham.” As Paul writes, “So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile . . . for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:26–29).
God had promised Abraham that “all peoples on earth will be blessed through you” (Genesis 12:3). One way this prophecy is fulfilled is through the salvation that God grants to us, by grace through faith: “Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘In you shall all the nations be blessed.’ So then, those who are of faith are blessed along with Abraham, the man of faith” (Galatians 3:7–9, ESV).
A children’s Sunday school song has the line “Father Abraham had many sons; many sons had Father Abraham.” It’s a truth of Scripture expressed simply in those lyrics and stated clearly in Galatians 3:29, “Now that you belong to Christ, you are the true children of Abraham. You are his heirs, and God’s promise to Abraham belongs to you” (NLT).
1 Timothy 6
Serving with Honor
(Ephesians 6:5–9; Colossians 3:22–25)
1All who are under the yoke of slavery should regard their masters as fully worthy of honor, so that God’s name and our teaching will not be discredited. 2Those who have believing masters should not show disrespect because they are brothers, but should serve them all the more, since those receiving their good service are beloved believers. Teach and encourage these principles.
Reject False Doctrines
3If anyone teaches another doctrine and disagrees with the sound words of our Lord Jesus Christ and with godly teaching, 4he is conceited and understands nothing. Instead, he has an unhealthy interest in controversies and disputes about words, out of which come envy, strife, abusive talk, evil suspicions, 5and constant friction between men of depraved mind who are devoid of the truth. These men regard godliness as a means of gain.
Godliness with Contentment
6Of course, godliness with contentment is great gain. 7For we brought nothing into the world, sob we cannot carry anything out of it. 8But if we have food and clothing, we will be content with these.
9Those who want to be rich, however, fall into temptation and become ensnared by many foolish and harmful desires that plunge them into ruin and destruction.10For the love of money is the root of all kinds of evil. By craving it, some have wandered away from the faith and pierced themselves with many sorrows.
Fight the Good Fight
11But you, O man of God, flee from these things and pursue righteousness, godliness, faith, love, perseverance, and gentleness. 12Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made the good confession before many witnesses.
13I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who made the good confession in His testimony before Pontius Pilate:14Keep this commandment without stain or reproach until the appearance of our Lord Jesus Christ, 15which the blessed and only Sovereign One—the King of kings and Lord of lords—will bring about in His own time. 16He alone is immortal and dwells in unapproachable light. No one has ever seen Him, nor can anyone see Him. To Him be honor and eternal dominion! Amen.
A Charge to the Rich
(Proverbs 23:1–5; James 5:1–6)
17Instruct those who are rich in the present age not to be conceited and not to put their hope in the uncertainty of wealth, but in God, who richly provides all things for us to enjoy. 18Instruct them to do good, to be rich in good works, and to be generous and ready to share, 19treasuring up for themselves a firm foundation for the future, so that they may take hold of that which is truly life.
Guard the Faith
20O Timothy, guard what has been entrusted to you. Avoid irreverent, empty chatter and the opposing arguments of so-called “knowledge,” 21which some have professed and thus swerved away from the faith.
Grace be with you all.
Romans 5:12
Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned.
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.
Ecclesiastes 7:20
Surely there is no righteous man on earth who does good and never sins.
Psalm 14:2-3
The LORD looks down from heaven upon the sons of men to see if any understand, if any seek God. / All have turned away, they have together become corrupt; there is no one who does good, not even one.
Psalm 53:2-3
God looks down from heaven upon the sons of men to see if any understand, if any seek God. / All have turned away, they have together become corrupt; there is no one who does good, not even one.
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.
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.
Galatians 3:22
But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe.
James 2:10
Whoever keeps the whole law but stumbles at just one point is guilty of breaking all of it.
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,
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?
Job 25:4-6
How then can a man be just before God? How can one born of woman be pure? / If even the moon does not shine, and the stars are not pure in His sight, / how much less man, who is but a maggot, and the son of man, who is but a worm!”
Proverbs 20:9
Who can say, “I have kept my heart pure; I am cleansed from my sin”?
Jeremiah 17:9
The heart is deceitful above all things and beyond cure. Who can understand it?
Romans 3:9,19
What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; …
Romans 1:28-32
And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; …
Romans 2:1
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
Hebrews 4:1
Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.
Romans 5:2
By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
1 Thessalonians 2:12
That ye would walk worthy of God, who hath called you unto his kingdom and glory.
2 Thessalonians 2:14
Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.
“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 term born of God is found primarily in the book of 1 John. First John 5:1 says, “Everyone who believes that Jesus is the Christ is born of God, and everyone who loves the father loves his child as well.” Other references are found in 1 John 2:29; 3:9; 4:7; and 5:4, 18.
The term born of God closely mirrors Jesus’ words in John 3:3 when He told Nicodemus that he must be “born again” or, in some translations, “born from above.” Nicodemus responded the way anyone would. He asked, “How can someone be born when they are old?” (verse 4) Jesus’ answer was even more puzzling. He said, “The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit” (verse 8).
Why did Jesus begin talking about the wind in relation to being born again? The Greek word for “wind” is pneuma, the same word used for “spirit.” When wind blows, we cannot see it, but we see where it has been. Tree leaves move, plants bend, and we feel the wind touch our faces. Yet no one can catch it or restrain it. When wind blows, it changes everything it touches. So it is with the Spirit. Spiritual birth is an act of the Holy Spirit. He is invisible, yet whenever He moves, there are definite changes. Neither persuasive words nor intellectual agreements have the power to make someone “born of God.” Only the Holy Spirit can perform that transformation in a repentant heart (Mark 1:15; Acts 2:38).
So how does one become born again, or born of God? Jesus used an earthly metaphor to explain a spiritual idea. When a baby is born, a new life emerges that did not previously exist. The baby is a brand-new being who begins to grow to look like the parents. A puppy grows up to look like a dog. A calf grows to look like a cow. An infant grows to look like an adult human. So it is with those born of God. Second Corinthians 5:17 says that, if anyone is in Christ, he is a “new creature.” Later on in John 3, Jesus explains how to become born of God: “Whoever believes in Him shall not perish but shall have everlasting life” (verse 16). When we are born into the family of God (John 1:12), we grow to look more like our Father.
First John 3:9 describes a person who has been born of God: “No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning because they have been born of God.” God our Father is holy, and He desires that His children become holy like He is (1 Peter 1:15–16). When we are born of God, we have a new heart, one that wants to please God (Ezekiel 36:26; 2 Corinthians 5:9; Colossians 1:10). This does not come about by good intentions or white-knuckled effort. We please our new Father by surrendering to His Holy Spirit who lives within us. We allow Him to change our desires, our goals, and our will to conform to His (Romans 8:29; Philippians 2:13). As a baby grows to look like the parents to whom it was born, so do we grow to be more like our heavenly Father when we are born of God (Philippians 3:10; Romans 6:1–2).
Eagles have always symbolized freedom, strength, and power. They are considered the kings of the sky and were adopted by several ancient cultures, including Rome, as a symbol of that country’s leadership and immortality. The United States declared the bald eagle its national bird in 1792, due to the eagle’s long lifespan and majestic presence.
The Bible’s first mention of the eagle is in Leviticus 11:13. Eagles, along with vultures and other unclean birds, were prohibited as food for the Israelites. God gave the newly formed nation of Israel dietary laws to help set them apart from the pagan nations around them. The dietary instructions were also given for health reasons as part of God’s promise to “put none of the diseases on you which I have put on the Egyptians” (Exodus 15:26). Eagles are birds of prey that sometimes act as scavengers, eating dead flesh as vultures do. Eagles could carry diseases harmful to humans; God protected Israel at a time of limited medicines and inadequate sterilization procedures.
The next time an eagle is mentioned is in Deuteronomy 32:11 as part of the song God instructed Moses to teach the Israelites (Deuteronomy 31:19). In that song, God compares His care for His people to that of a mother eagle who spreads her wings to cover her young and carry them away from danger (cf. Exodus 19:4).
Throughout Scripture, eagles represent God’s handiwork, such as in Proverbs 30:19, which says that “the way of an eagle in the sky” is an example of God’s wondrous creation. Job 39:27 is another example. But eagles also symbolize power. God often used the imagery of an eagle in issuing warnings to Israel and other nations who did evil (e.g., Obadiah 1:4; Jeremiah 49:22). He chose the bird they considered powerful and unstoppable to demonstrate His sovereign control over everything.
Isaiah 40:31 is the most familiar biblical reference to eagles: “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (KJV). This verse is the conclusion of a chapter detailing the greatness of God. It reminds the reader that the strongest of men may stumble and fall, but those who trust in the Lord have a strength that this world cannot offer. When we see an eagle in flight, soaring on invisible air currents, we can be reminded that the Creator who supplies the eagle’s strength will also strengthen those who call upon His name (Psalm 50:15; Isaiah 55:6–7).
Ancient Hebrew culture revered eagles as mighty warriors that also cared fiercely for their young. Eagles carry their eaglets to safety, away from the threat of predators. Eagles are also known for their strength and courage in dangerous, turbulent weather, soaring above storm clouds and to safety. Eagles’ wings was a figure of speech commonly used to attribute these fine characteristics to a person. The Lord references eagles’ wings in Exodus 19:1–6, which is a recollection of how God delivered Israel from the Egyptians. In this passage, the Lord gives Moses a message for His people: “You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession” (verses 4–5).
The prophet Isaiah uses wings like eagles in the same way, attributing the great characteristics of eagles to those who remain faithful to God and look forward to their heavenly reward. The phrase mount up is a translation of the Hebrew word ˈalah, which means “to go up, ascend, to go up over a boundary.” Isaiah is communicating the promise that God will provide renewed strength and courage to overcome obstacles, if Israel would only have patience and trust in the Lord’s sovereign timing.
Upon reading Isaiah’s words, perhaps Israel recalled what God had said to them long ago as they fled Egypt, about how the Lord had delivered them “on eagles’ wings” with His great strength and power. Isaiah tells them that they, too, could have access to such deliverance. If they remained faithful to God, they would soar.
Christians today can apply the principle of Isaiah 40:31 by trusting in God’s sovereignty and waiting faithfully for Him. “We do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day” (2 Corinthians 4:16). God in His grace will provide power, strength, and courage to the weary, weak, and downtrodden when they are willing to be patient and wait on Him. God will cause us to mount up on eagles’ wings.
Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:1–17).
The phrase be renewed is derived from the Greek verb (ananeousthai) meaning “to be or become reestablished in a new and often improved manner.” By entering a relationship with Jesus, the believer is reestablished in an improved standing as a “new creation” in Christ (2 Corinthians 5:17). At the same time, Christians are daily, continually being renewed by the indwelling Spirit of God: “Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day” (2 Corinthians 4:16).
“The spirit of your mind” refers to the believer’s thoughts and attitudes. In the New Living Translation, Ephesians 4:23 says, “Instead, let the Spirit renew your thoughts and attitudes.” The mind is the arena where the Holy Spirit constantly works on renewal. Paul urged the Romans, “Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2).
Spending time daily in fellowship with Jesus Christ is vital to being renewed in the spirit of our minds. We are renewed in our internal nature as we “learn to know [our] Creator and become like him” (Colossians 3:10, NLT). In fact, this is the believer’s destiny: “For God knew his people in advance, and he chose them to become like his Son, so that his Son would be the firstborn among many brothers and sisters” (Romans 8:29, NLT; see also John 13:15; Philippians 2:5).
The more we know Jesus, who reflects the very nature of God (Philippians 2:6), the better we can see and understand the heavenly Father (see Colossians 1:15). “The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word” (Hebrews 1:3). As we follow in Christ’s footsteps and arm ourselves with the same attitude He had, our lives become a pleasing “sacrifice to God” (Ephesians 5:21; Peter 2:21; 1 Peter 4:1).
God’s Word is essential to being renewed in the spirit of our minds. Jesus prayed to the Father for all believers, “Make them holy by your truth; teach them your word, which is truth” (John 17:17, NLT). As we develop in our understanding of the truth in Scripture, our minds are renewed and transformed by God’s Spirit, and our lives reflect that change.
“Physically, you are what you eat, but spiritually, you are what you think,” writes Warren Wiersbe in The Bible Exposition Commentary (Vol. 2, Victor Books, 1996, p. 40). As we meditate on God’s Word “day and night” and “delight in the law of the Lord,” we become firmly reestablished “like trees planted along the riverbank, bearing fruit each season. Their leaves never wither, and they prosper in all they do” (Psalm 1:1–3, NLT).
Prayer is also necessary to be renewed in the spirit of our minds. Paul prayed for the Colossians to be filled “with the knowledge of [God’s] will through all the wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God” (Colossians 1:9–10). After David confessed his sins of adultery with Bathsheba and the murder of Uriah, he prayed, “Create in me a clean heart, O God, and renew a right spirit within me” (Psalm 51:10, ESV).
As you seek the Lord in relationship with Jesus, in the truth of His Word and in prayer, you are renewed in the spirit of your mind: “Then you will experience God’s peace, which exceeds anything we can understand. His peace will guard your hearts and minds as you live in Christ Jesus” (Philippians 4:7, NLT). Renewal brings a new mindset of trust, peace, and humble obedience (Isaiah 26:3; Romans 8:5; Philippians 4:8–9; Colossians 3:1–2).
John 8:23 refers to those who are not of God's kingdom or oppose
God's truth and authority.
- Jesus' declaration in John 8:23, "You are from below; I am from above," highlights the spiritual divide between himself and those who oppose him.
Jesus is speaking to the Jewish leaders who are attempting to discredit him and are blinded by their own pride and prejudice. - "From below" signifies a lack of spiritual understanding and connection to God.
It implies being bound by earthly desires, worldly wisdom, and the influence of the world's ruler, Satan. - "From above" signifies a spiritual connection to God and a higher understanding.
It implies being guided by God's Spirit, living according to God's truth, and being a part of God's kingdom. - This concept is further emphasized in John 8:21-23, where Jesus says, "I go away, and you will seek me, and you will die in your sins. Where I am going, you cannot come."
This reveals the tragic consequences of rejecting God's truth and remaining "from below."
Persecution Foretold
(Acts 23:12–22)
1“I have told you these things so that you will not fall away. 2They will put you out of the synagogues. In fact, a time is coming when anyone who kills you will think he is offering a service to God. 3They will do these things because they have not known the Father or Me. 4But I have told you these things so that when their hour comes, you will remember that I told you about them. I did not tell you these things from the beginning, because I was with you.
The Promise of the Holy Spirit
(John 14:15–26)
5Now, however, I am going to Him who sent Me; yet none of you asks Me, ‘Where are You going?’ 6Instead, your hearts are filled with sorrow because I have told you these things. 7But I tell you the truth, it is for your benefit that I am going away. Unless I go away, the Advocatea will not come to you; but if I go, I will send Him to you.
8And when He comes, He will convict the world in regard to sin and righteousness and judgment: 9in regard to sin, because they do not believe in Me; 10in regard to righteousness, because I am going to the Father and you will no longer see Me;11and in regard to judgment, because the prince of this world has been condemned.
12I still have much to tell you, but you cannot yet bear to hear it. 13However, when the Spirit of truth comes, He will guide you into all truth. For He will not speak on His own, but He will speak what He hears, and He will declare to you what is to come. 14He will glorify Me by taking from what is Mine and disclosing it to you.15Everything that belongs to the Father is Mine. That is why I said that the Spirit will take from what is Mine and disclose it to you.
16In a little while you will see Me no more, and then after a little while you will see Me.”
Grief Will Turn to Joy
17Then some of His disciples asked one another, “Why is He telling us, ‘In a little while you will not see Me, and then after a little while you will see Me’ and ‘Because I am going to the Father’?” 18They kept asking, “Why is He saying, ‘a little while’? We do not understand what He is saying.”
19Aware that they wanted to question Him, Jesus said to them, “Are you asking one another why I said, ‘In a little while you will not see Me, and then after a little while you will see Me’? 20Truly, truly, I tell you, you will weep and wail while the world rejoices. You will grieve, but your grief will turn to joy. 21A woman has pain in childbirth because her time has come; but when she brings forth her child, she forgets her anguish because of her joy that a child has been born into the world.22So also you have sorrow now, but I will see you again and your hearts will rejoice, and no one will take away your joy.
Ask in My Name
(Matthew 18:19–20)
23In that day you will no longer ask Me anything. Truly, truly, I tell you, whatever you ask the Father in My name, He will give you. 24Until now you have not asked for anything in My name. Ask and you will receive, so that your joy may be complete.
25I have spoken these things to you in figures of speech. An hour is coming when I will no longer speak to you this way, but will tell you plainly about the Father. 26In that day you will ask in My name. I am not saying that I will ask the Father on your behalf. 27For the Father Himself loves you, because you have loved Me and have believed that I came from God.c 28I came from the Father and entered the world. In turn, I will leave the world and go to the Father.”
29His disciples said, “See, now You are speaking plainly and without figures of speech. 30Now we understand that You know all things and that You have no need for anyone to question You. Because of this, we believe that You came from God.”
31“Do you finally believe?” Jesus replied. 32“Look, an hour is coming and has already come when you will be scattered, each to his own home, and you will leave Me all alone. Yet I am not alone, because the Father is with Me. 33I have told you these things so that in Me you may have peace. In the world you will have tribulation. But take courage; I have overcome the world!”
Colossians was written by the apostle Paul to the church in the city of Colossae. The culture of Colossae was thoroughly pagan and immoral, as it was in most of the Roman world—and as it is in much of the world today. The Christians in Colossae, however, could no longer take their cues from the world around them. They had to take direction from “above.” Although physically in the world, they were not to believe the same things that the culture around them did. They were not to behave according to the standards of the culture around them. That would be taking their cues from “below.”
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.
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.
After John sees a vision of the 144,000 redeemed ones who “follow the Lamb wherever he goes” (Revelation 14:4), he sees three angels flying in midair. The first one “had the eternal gospel to proclaim to those who live on the earth—to every nation, tribe, language and people” (verse 6). This is the only place in the Bible where the gospel is described as the “everlasting gospel” (KJV) or the “eternal gospel” (NIV).
The word gospel refers to the good news that Jesus Christ suffered death on the cross to obtain salvation for mankind and that He rose to life again, was exalted to the right hand of God in heaven, and awaits His return in majesty to consummate God’s kingdom. The fact that this message is “everlasting” is significant.
The vision in Revelation 14 in which the angel proclaims the everlasting gospel is a prediction of something that will happen in the tribulation. Before the seven final judgments—the seven bowls of Revelation 15–16—God will give all of mankind one last opportunity to turn from their sin and trust in Christ to receive His gift of eternal life. The angel broadcasts the everlasting gospel to the whole earth, “to every nation, tribe, language and people” (Revelation 14:6). No one is left out. The angel calls out in a loud voice, “Fear God and give him glory, because the hour of his judgment has come. Worship him who made the heavens, the earth, the sea and the springs of water” (verse 7). After proclaiming the everlasting gospel through an angel, God will finish His work of judgment upon a sinful world.
The angel who proclaims the everlasting gospel is flying “in midair” (Revelation 14:6). The Greek word translated “midair” also means “zenith,” and that’s why other translations say the angel was flying “high overhead” (CSB) or “directly overhead” (NET). And the angel shouts the message with “a loud voice” (verse 7). The picture is of an angel in the highest possible place using the loudest possible voice to reach the maximum number of people with the good news of God’s salvation. God is appealing to mankind one final time to reject the lies of Satan and respond to the eternal truth of God.
The gospel is “everlasting” in that is an eternally unchanging message. False doctrines come and go, and new teachings are like wind and waves that toss the unsuspecting every which way (Ephesians 4:14). Especially chaotic and dangerous is the doctrine of the Antichrist and his false prophet in Revelation 13. Countering the lies and false teaching of the beast is the everlasting gospel in Revelation 14. The message of salvation through faith in Christ is eternal truth; it is as solid and unchanging as God Himself, and those who believe the gospel will reap everlasting benefits.
From faith to faith is an expression found in some versions of Romans 1:17, such as the King James Version, the New American Standard Bible, and the Christian Standard Bible. The English Standard Version uses the wording “from faith for faith” instead. The meaning of the phrase becomes more evident in the New International Version: “by faith from first to last.” And perhaps the most transparent rendering of the verse for today’s reader is found in the New Living Translation: “from start to finish by faith.”
To fully understand what from faith to faith means, we must consider the phrase in context. In the first chapter of Paul’s letter to the Romans, the apostle introduces himself to the church in Rome. While many of the believers there would have heard of Paul, they had not yet met him personally. In preparation for a future visit, Paul wants the members of the church to know him sufficiently to discern fact from fiction concerning his identity.
In Romans 1:16–17, Paul reaches the high point of his introductory greeting to the church in Rome: “For I am not ashamed of this Good News about Christ. It is the power of God at work, saving everyone who believes—the Jew first and also the Gentile. This Good News tells us how God makes us right in His sight. This is accomplished from start to finish by faith. As the Scriptures say, ‘It is through faith that a righteous person has life’” (NLT).
Nothing mattered more to Paul than fulfilling God’s will for his life, which was to preach the good news of salvation. Without the good news of the gospel, and without the power that is the gospel, there can be no salvation, no freedom from sin, no redemption, and no life. The power of the gospel is the theme of Paul’s letter to the Romans and the ambition of his life.
Paul writes with full knowledge that the church in Rome is facing persecution and suffering under Roman oppression. Many of the believers there are experiencing humiliation and shame because of their faith in Christ. Paul wants them to be assured that the worldly power of Rome cannot hold a candle to the mighty power of God—the gospel of Jesus Christ. That gospel is God’s limitless power directed toward the salvation of men and women. For every person who believes, whether Jew or Gentile, man or woman, black or white, the gospel effectively becomes the saving power of God.
Paul tells the Roman Christians that “in the gospel the righteousness of God is revealed” (Romans 1:17). Righteousness is thus a complete and total work of God. Humans tend to view righteousness as something we can achieve by our own merit or actions. But the righteousness of God is different. It is a right standing before God that has nothing to do with human accomplishment or worth. It is received by faith. There is nothing we can do to deserve or earn it.
The exact meaning of Paul’s phrase from faith to faith has been debated, with several plausible explanations proposed. Some understand it in relation to the origin of faith: “From the faith of God, who makes the offer of salvation, to the faith of men, who receive it.” In simpler terms, “Salvation comes from God’s faith (or faithfulness) to our faith.” This was Karl Barth’s impression of the phrase from faith to faith, that salvation is accomplished through God’s faithfulness, which comes first, and our faith in response to that.
Others believe that Paul had the spreading of faith through evangelism in mind: “From the faith of one believer to another.” A third and widely accepted understanding is that from faith to faith speaks of a progressive, growing development of faith “from one degree of faith to another” akin to the “ever-increasing glory” of 2 Corinthians 3:18.
Another view is that Paul meant that from day one of our journey of faith until the very last day, we (the righteous) must live by faith. Whether we are brand-new followers of Christ or seasoned, mature believers who have walked with the Lord for many years, we must trust God “from start to finish” and rely on His mighty power—the power of the gospel—to change our lives and the lives of those we encounter.
Grace and truth meld together in the gospel message to form a key distinction of Christianity over other religions. In all other religions, grace and truth are never balanced. Instead, the deity being worshiped either dispenses justice at the expense of grace or dispenses grace at the expense of justice and truth. Christianity is unique in that God delivers grace through His justice and truth.
The truth is, everyone has fallen short of the glory of God (Romans 3:23) and deserves God’s justice. However, God’s justice is satisfied, and His truth upheld, through the sacrifice of Jesus on the cross. That act delivers God’s grace to those who will accept it by faith.
In this way, Christianity stands alone as an ontological faith—one that is fully dependent on a person—Jesus Christ—who perfectly balances and embodies both grace and truth in His very being.
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.
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).
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 John 3, Jesus uses the phrase “born of water” in answer to Nicodemus’s question about how to enter the kingdom of heaven. He told Nicodemus that he “must be born again” (John 3:3). Nicodemus questioned how such a thing could happen when he was a grown man. Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit” (John 3:5).
Being “born of the Spirit” is easily interpreted—salvation involves a new life that only the Holy Spirit can produce (cf. 2 Corinthians 3:6). But there are a couple different schools of thought on what Jesus meant when He said, “born of water.” One perspective is that “born of water” refers to physical birth. Unborn babies float in fluid in the amniotic sac for nine months. When the time for birth arrives, the amniotic sac bursts, and the baby is born in a rush of “water,” entering the world as a new creature. This birth parallels being “born of the Spirit,” as a similar new birth occurs within our hearts (2 Corinthians 5:17). A person once-born has physical life; a person twice-born has eternal life (John 3:15–18, 36; 17:3; 1 Peter 1:23). Just as a baby contributes no effort to the birth process—the work is done by the mother—so it is with spiritual birth. We are merely the recipients of God’s grace as He gives us new birth through His Spirit (Ephesians 2:8–9). According to this view, Jesus was using a teaching technique He often employed by comparing a spiritual truth with a physical reality. Nicodemus did not understand spiritual birth, but he could understand physical birth so that was where Jesus took him.
The other perspective is that “born of water” refers to spiritual cleansing and that Nicodemus would have naturally understood it that way. According to this view, “born of water” and “born of the Spirit” are different ways of saying the same thing, once metaphorically and once literally. Jesus’ words “born of water and the Spirit” describe different aspects of the same spiritual birth, or of what it means to be “born again.” So, when Jesus told Nicodemus that he must “be born of water,” He was referring to his need for spiritual cleansing. Throughout the Old Testament, water is used figuratively of spiritual cleansing. For example, Ezekiel 36:25 says, “I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities” (see also Numbers 19:17–19; and Psalm 51:2, 7). Nicodemus, a teacher of the law, would surely have been familiar with the concept of physical water representing spiritual purification.
The New Testament, too, uses water as a figure of the new birth. Regeneration is called a “washing” brought about by the Holy Spirit through the Word of God at the moment of salvation (Titus 3:5; cf. Ephesians 5:26; John 13:10). Christians are “washed . . . sanctified . . . justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:11). The “washing” Paul speaks of here is a spiritual one.
Whichever perspective is correct, one thing is certain: Jesus was not teaching that one must be baptized in water in order to be saved. Baptism is nowhere mentioned in the context, nor did Jesus ever imply that we must do anything to inherit eternal life but trust in Him in faith (John 3:16). The emphasis of Jesus' words is on repentance and spiritual renewal—we need the “living water” Jesus later promised the woman at the well (John 4:10). Water baptism is an outward sign that we have given our lives to Jesus, but not a requirement for salvation (Luke 23:40–43).
In Matthew 3:11, John the Baptist makes a profound declaration about the coming Messiah: “I baptize you with water, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire” (ESV). John baptized with water to signify repentance, but he was preparing the way for One who would baptize with the Holy Spirit and fire—a spiritual baptism, not a physical one.
John the Baptist was the forerunner of Jesus (see Mark 1:1–4). John called people to “repent, for the kingdom of heaven has come near” (Matthew 3:2). The word repent means to “change one’s mind.” In the Old Testament, repentance involved turning away from sin and turning to God (2 Chronicles 7:14; Ezekiel 33:11). Because the kingdom of heaven was near (or imminent), John preached that all should repent “for the forgiveness of sins” (Mark 1:4) and to show their change of heart by being baptized.
As John baptized and preached, he looked ahead to someone greater than himself (Matthew 3:11). In fact, the words he who is coming after me alludes to the messianic hope that had defined Judaism for generations: “But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days” (Micah 5:2, ESV; cf. Isaiah 9:6–7).
John acknowledges that he is inferior compared to the Coming One who would baptize with the Holy Spirit and fire (Matthew 3:11). First, he says that the coming one is “more powerful” than he. Indeed, Jesus the Messiah is mightier than John in every respect: Jesus is divine (Colossians 2:9), sinless (Hebrews 4:15), and the Savior of the world (John 3:16). No one can compare to Him.
Second, John states that he is unworthy of carrying the sandals of the coming Messiah (Matthew 3:11). In other words, John is unworthy of performing the most menial task in the service of the Messiah. John the Baptist believed that the imminent arrival of the Messiah meant that John would need to step aside (John 3:30).
Last, John compares his water baptism to the Messiah’s baptism with the Holy Spirit and fire (Matthew 3:11). John’s baptism was a symbolic act of repentance, whereas the Messiah would inaugurate two types of spiritual baptism: a baptism with the Holy Spirit and a baptism with fire.
The baptism with the Holy Spirit occurs when a person is born again and made a part of the body of Christ. All believers in Jesus are partakers of the baptism of the Spirit: “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink” (1 Corinthians 12:13).
The baptism by fire that John predicts could be seen in two ways:
1. For those who confess their sins and repent, the baptism of fire alludes to the purifying and sanctifying work of the Holy Spirit. The same symbol is seen in Acts 2 when the Holy Spirit descends on the disciples with a visible token: “They saw what seemed to be tongues of fire that separated and came to rest on each of them” (Acts 2:3).
2. For those who refuse to repent, the baptism of fire has to do with judgment. “Our God is a consuming fire” (Hebrews 12:29, ESV). John the Baptist clearly had judgment in mind when he spoke of the baptism of fire, as he followed up that prediction with these words: “His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire” (Matthew 3:12). Those who continue in sin and unrepentance are destined for the lake of fire (Revelation 20:14–15, ESV).
John the Baptist’s announcement of the coming Messiah reflects the culmination of messianic expectations and the uniqueness of Jesus’ earthly ministry. Now that Jesus has ascended to heaven (Acts 1:9–12), we eagerly await His return (Philippians 3:20). And we continue to worship Him who baptizes with the Holy Spirit and fire.
The Holy Spirit is referred to as the “deposit,” “seal,” and “earnest” in the hearts of Christians (2 Corinthians 1:22; 5:5; Ephesians 1:13-14; 4:30). The Holy Spirit is God’s seal on His people, His claim on us as His very own. The Greek word translated “earnest” in these passages is arrhabōn which means “a pledge,” that is, part of the purchase money or property given in advance as security for the rest. The gift of the Spirit to believers is a down payment on our heavenly inheritance, which Christ has promised us and secured for us at the cross. It is because the Spirit has sealed us that we are assured of our salvation. No one can break the seal of God.
The Holy Spirit is given to believers as a “first installment” to assure us that our full inheritance as children of God will be delivered. The Holy Spirit is given to us to confirm to us that we belong to God who grants to us His Spirit as a gift, just as grace and faith are gifts (Ephesians 2:8-9). Through the gift of the Spirit, God renews and sanctifies us. He produces in our hearts those feelings, hopes, and desires which are evidence that we are accepted by God, that we are regarded as His adopted children, that our hope is genuine, and that our redemption and salvation are sure in the same way that a seal guarantees a will or an agreement. God grants to us His Holy Spirit as the certain pledge that we are His forever and shall be saved in the last day. The proof of the Spirit’s presence is His operations on the heart which produce repentance, the fruit of the Spirit (Galatians 5:22-23), conformity to God’s commands and will, a passion for prayer and praise, and love for His people. These things are the evidences that the Holy Spirit has renewed the heart and that the Christian is sealed for the day of redemption.
So it is through the Holy Spirit and His teachings and guiding power that we are sealed and confirmed until the day of redemption, complete and free from the corruption of sin and the grave. Because we have the seal of the Spirit in our hearts, we can live joyfully, confident of our sure place in a future that holds unimaginable glories.
While there are parallels between baptism and circumcision, they symbolize two very different covenants. The Old Covenant had a physical means of entrance: one was born to Jewish parents or bought as a servant into a Jewish household (Genesis 17:10-13). One’s spiritual life was unconnected to the sign of circumcision. Every male was circumcised, whether he showed any devotion to God or not. However, even in the Old Testament, there was recognition that physical circumcision was not enough. Moses commanded the Israelites in Deuteronomy 10:16 to circumcise their hearts, and even promised that God would do the circumcising (Deuteronomy 30:6). Jeremiah also preached the need for a circumcision of the heart (Jeremiah 4:4).
In contrast, the New Covenant has a spiritual means of entrance: one must believe and be saved (Acts 16:31). Therefore, one’s spiritual life is closely connected to the sign of baptism. If baptism indicates an entrance into the New Covenant, then only those devoted to God and trusting in Jesus should be baptized.
True circumcision, as Paul preaches in Romans 2:29, is that of the heart, and it is accomplished by the Spirit. In other words, a person today enters a covenant relationship with God not based on a physical act but on the Spirit’s work in the heart.
Romans 8:11
The Spirit of God, who raised Jesus from the dead, lives in you. And just as God raised Christ Jesus from the dead, he will give life to your mortal bodies by this same Spirit living within you.
The spiritually blind are simply unable to understand God’s Word (Matthew 13:13; Deuteronomy 29:4). Jesus said, “If you love Me, you will keep My commandments. And I will ask the Father, and He will give you another Helper, to be with you forever, 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” (John 14:15-17). Paul echoed this when he told the believers in Rome, “Those who are in the flesh cannot please God. You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to Him” (Romans 8:8-9)
Colossians 2:11-12 refers to this type of spiritual circumcision: “In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead.” This circumcision does not involve the cutting of the body; it is a cutting away of our old nature. It is a spiritual act and refers to nothing less than salvation, effected by the Holy Spirit. Baptism, mentioned in verse 12, does not replace circumcision; it follows circumcision—and it is clearly a spiritual circumcision that is meant. Baptism, therefore, is a sign of inward, spiritual “circumcision.”
This passage also specifies that the new life, represented by baptism, comes “through your faith.” This implies that the one being baptized has the ability to exercise faith. Since infants are not capable of exercising faith, they should not be candidates for baptism.
Someone born (physically) under the Old Covenant received the sign of that covenant (circumcision); likewise, someone born (spiritually) under the New Covenant (“born again,” John 3:3) receives the sign of that covenant (baptism).
In Luke 17:20, when Jesus says that “the kingdom of God does not come with observation” (NKJV), He is stating that the kingdom will not be preceded by observable signs. The kingdom of God would not be inaugurated with spectacle or splendor. Contrary to popular opinion, there would be no great and magnificent leader who staked out a geographical claim and routed the Romans; rather, the kingdom would come silently and unseen, much as leaven works in a batch of dough (see Matthew 13:33). In fact, Jesus says, the kingdom had already begun, right under the Pharisees’ noses: “You won’t be able to say, ‘Here it is!’ or ‘It’s over there!’ For the Kingdom of God is already among you” (Luke 17:21, NLT). God was already ruling in the hearts of believers, and the King Himself was standing among them, although the Pharisees were oblivious to the fact.
The first coming of Jesus was accompanied by signs, miracles, and wonders, but He never sought the public eye. His second coming will be different. Jesus was rejected during His first coming but will reign at His second. The establishment of the kingdom has been postponed and will be fulfilled at a later date (Luke 19:11–27; Revelation 19:11—20:6). Jesus described the nature of His return as sudden and obvious: “For the Son of Man in his day will be like the lightning, which flashes and lights up the sky from one end to the other” (Luke 17:24).
The Jewish leaders of Jesus’ day were correct in their belief that, when Jesus establishes the kingdom of God on earth, it will be physical and triumphant. Jesus will rule from Jerusalem on the throne of David (Psalm 110:1–2; 2 Samuel 7:16). However, they disregarded prophecies such as Isaiah 53 regarding Jesus’ rejection and suffering.
The Pharisees looked for the Messiah to be a conquering king who marches into Jerusalem with grandeur and a great show of might. What they got was not much to observe: a nondescript man “lowly and riding on a donkey” into Jerusalem (Zechariah 9:9; cf. Matthew 21:1–11). The kingdom had come, but not with observation.
In Luke 17:20–21, Jesus says, “The kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within you” (NKJV). The context of Jesus’ statement is a question put to Him by His Pharisee detractors who had asked when the kingdom of God would come (verse 20).
Jesus’ answer was that the kingdom of God was not coming in the manner the Pharisees were expecting. The kingdom would not be inaugurated with spectacle or splendor; there would be no great and magnificent leader who staked out a geographical claim and routed the Romans; rather, the kingdom would come silently and unseen, much as leaven works in a batch of dough (see Matthew 13:33). In fact, Jesus says, the kingdom had already begun, right under the Pharisees’ noses. God was ruling in the hearts of some people, and the King Himself was standing among them, although the Pharisees were oblivious to that fact.
Various translations render the Greek of Luke 17:21 various ways. The phrase translated “within you” in the KJV and NKJV is translated as “in your midst” in the NIV, NASB, and NET; “among you” in the NLT and HCSB; and “in the midst of you” in the ESV. Earlier versions of the NIV had “within you” with a marginal note suggesting “among you.” There is obviously a difference between saying “the kingdom of God is within you” and “the kingdom of God is among you.”
“Within you” comes off as an unfavorable translation, seeing that Jesus was speaking to the Pharisees at the time. Jesus was surely not saying that the kingdom of God resided within the Pharisees’ hearts. The Pharisees opposed Jesus and had no relationship with God. Jesus in other places denounced them as “whitewashed tombs” and “hypocrites” (Matthew 23:27).
The better translation would be “in your midst” or “among you.” Jesus was telling the Pharisees that He brought the kingdom of God to earth. Jesus’ presence in their midst gave them a taste of the kingdom life, as attested by the miracles that Jesus performed. Elsewhere, Jesus mentions His miracles as definitive proof of the kingdom: “If I drive out demons by the finger of God, then the kingdom of God has come upon you” (Luke 11:20).
There are three popular interpretations of Jesus’ words in Luke 17:21 that the kingdom of God is within you (or among you): 1) the kingdom of God is essentially inward, within man’s heart; 2) the kingdom is within your reach if you make the right choices; and 3) the kingdom of God is in your midst in the person and presence of Jesus. The best of these interpretations, it seems, is the third: Jesus was inaugurating the kingdom as He changed the hearts of men, one at a time.
For the time being, Christ’s kingdom is not of this world (John 18:36). One day, however, the kingdom of God will be manifest on the earth (Isaiah 35:1), and Jesus Christ will rule a physical kingdom from David’s throne (Isaiah 9:7) with Jerusalem as His capital (Zechariah 8:3).
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.
Paul began his letter to the Galatian Christians by telling them again the simple gospel message: Jesus died to pay for our sins and to deliver us (Galatians 1:4). Period. As he expressed it in Ephesians 2:8–9, we are saved through faith by grace, not by any works we do. As he will say later in this letter, to suggest that we must do more to be truly saved is to make Jesus' death on the cross meaningless (Galatians 2:21).
A group known as the Judaizers had moved in after Paul left. They had begun to convince the Galatian Christians that more was required. To be truly saved, you must also follow the law of Moses. This raises a question: how did they convince these Gentile (non-Jewish) believers Paul was wrong?
For one, they apparently questioned whether Paul was a "real apostle," something Paul will answer in the following verses. In addition, they seem to have suggested that Paul did not require these Gentiles to follow the law of Moses because he was trying to make everyone happy. They suggested Paul was just a people-pleaser, willing to alter the truth in order to be liked.
Paul now answers that charge: If he were really trying to please men instead of God, would he have just pronounced as cursed anyone who taught a gospel message other than the one he taught them? Look at the evidence, he says. I am not trying to please any man; I am serving Christ and seeking God's approval. Otherwise, Paul implies, he would simply go along with the Judaizers. He clearly is not doing that.
Romans 6
Dead to Sin, Alive to God
(2 Corinthians 4:7–18)
1What then shall we say? Shall we continue in sin so that grace may increase?2Certainly not! How can we who died to sin live in it any longer? 3Or aren’t you aware that all of us who were baptized into Christ Jesus were baptized into His death? 4We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life.
5For if we have been united with Him like this in His death, we will certainly also be united with Him in His resurrection. 6We know that our old self was crucified with Him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin. 7For anyone who has died has been freed from sin.
8Now if we died with Christ, we believe that we will also live with Him. 9For we know that since Christ was raised from the dead, He cannot die again; death no longer has dominion over Him. 10The death He died, He died to sin once for all; but the life He lives, He lives to God. 11So you too must count yourselves dead to sin, but alive to God in Christ Jesus.
12Therefore do not let sin reign in your mortal body so that you obey its desires.13Do not present the parts of your body to sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life; and present the parts of your body to Him as instruments of righteousness. 14For sin shall not be your master, because you are not under law, but under grace.
The Wages of Sin
15What then? Shall we sin because we are not under law, but under grace? Certainly not! 16Do you not know that when you offer yourselves as obedient slaves, you are slaves to the one you obey, whether you are slaves to sin leading to death, or to obedience leading to righteousness? 17But thanks be to God that, though you once were slaves to sin, you wholeheartedly obeyed the form of teaching to which you were committed. 18You have been set free from sin and have become slaves to righteousness.
19I am speaking in human terms because of the weakness of your flesh. Just as you used to offer the parts of your body in slavery to impurity and to escalating wickedness, so now offer them in slavery to righteousness leading to holiness.
20For when you were slaves to sin, you were free of obligation to righteousness.21What fruit did you reap at that time from the things of which you are now ashamed? The outcome of those things is death. 22But now that you have been set free from sin and have become slaves to God, the fruit you reap leads to holiness, and the outcome is eternal life. 23For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
Righteousness through Faith in Christ
(Philippians 3:1–11)
21But now, apart from the law, the righteousness of God has been revealed, as attested by the Law and the Prophets. 22And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction, 23for all have sinned and fall short of the glory of God, 24and are justified freely by His grace through the redemption that is in Christ Jesus.
25God presented Him as an atoning sacrificei in His blood through faith, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand. 26He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus.
27Where, then, is boasting? It is excluded. On what principle? On that of works? No, but on that of faith. 28For we maintain that a man is justified by faith apart from works of the law.
29Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too, 30since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.
31Do we, then, nullify the law by this faith? Certainly not! Instead, we uphold the law.
In Galatians 3:7, Paul, writing to Gentiles, says, “Know then that it is those of faith who are the sons of Abraham” (ESV). Here Paul advances the idea of a spiritual family in contrast to a physical family—a family sharing faith rather than a bloodline.
Obviously, Abraham had literal, physical descendants. It was they, through Isaac and Jacob, who became the nation of Israel, God’s chosen people. However, many in Israel did not follow God the way that they should have. At the same time, there were some Gentiles in the Old Testament, like Rahab and Ruth, who were adopted into the family of Israel. In the New Testament, many Gentiles are “grafted” into the tree of Israel through their faith in Jesus, the Messiah of Israel (Romans 11:17–20).
Throughout the New Testament, we see that being physical descendants of Abraham, although culturally important, counts nothing for eternity. When John the Baptist was preaching to the Jews, he warned, “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). John’s point was that more important than their physical lineage was their spiritual lineage.
In John 8:32–41, Jesus is speaking to some Israelites who were by definition descendants of Abraham. However, Jesus says that their physical lineage is overshadowed by their negative spiritual lineage:
[Jesus said] “Then you will know the truth, and the truth will set you free.”
“They answered him, “We are Abraham’s descendants and have never been slaves of anyone. How can you say that we shall be set free?”
Jesus replied, “Very truly I tell you, everyone who sins is a slave to sin. Now a slave has no permanent place in the family, but a son belongs to it forever. So if the Son sets you free, you will be free indeed. I know that you are Abraham’s descendants. Yet you are looking for a way to kill me, because you have no room for my word. I am telling you what I have seen in the Father’s presence, and you are doing what you have heard from your father.”
“Abraham is our father,” they answered.
“If you were Abraham’s children,” said Jesus, “then you would do what Abraham did. As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. You are doing the works of your own father.”
Twice, Jesus agrees that they are Abraham’s children but implies they really have another father. In verse 44 He states it plainly: “You are of your father the devil.” Their spiritual lineage trumped their physical lineage. Whatever blessings they counted on as physical “sons of Abraham” were negated by their condition as spiritual “sons of the devil.” Entrance to the kingdom will not be based on physical DNA but on faith in the Son of God.
In Romans 9:6–7 Paul explains, “For not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham’s children.” In other words, there are some people who are descendants of Israel (Jacob), but they are not part of the blessing of Israel. Likewise, there are some who are descended from Abraham but not “sons of Abraham” in a spiritual sense. Being a descendant of Abraham, Isaac, or Jacob is not enough. One must also now be a “descendant” of Christ. Of course, Christ had no physical descendants, but, at the end of Romans 9, Paul explains that those who have faith like Abraham had are made righteous before God, just as Abraham was. Those without faith in Christ, even if they are physical descendants of Abraham, are excluded; those with faith in Christ, even if they are Gentiles, are included as spiritual “sons of Abraham.”
In Galatians 3, Paul states it all plainly: “So also Abraham ‘believed God, and it was credited to him as righteousness.’ Understand, then, that those who have faith are children of Abraham. . . . So those who rely on faith are blessed along with Abraham, the man of faith” (Galatians 3:6–9). To be a “son” of someone is to have that person’s traits. To be the “Son of God” is to have God’s traits. To be a “son of Abraham” is to display a character quality of Abraham, namely, faith. Everyone who evinces faith is showing himself to be like Abraham in the sense that Abraham, too, had faith (Genesis 15:6).
Abraham heard from God and believed. Abraham’s faith caused him to leave everything behind and live the rest of his life as a stranger in a strange land. Abraham’s faith trusted that he and Sarah would have a child, even though that seemed impossible. Abraham’s faith was even willing to sacrifice the promised son, believing that God would raise him from the dead (Hebrews 11:9). Because of Abraham’s example of faith, the Bible points to him as the father of faith, as it were. All who similarly trust in the Lord are “sons of Abraham.” As Paul writes, “So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile . . . for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:26–29).
God had promised Abraham that “all peoples on earth will be blessed through you” (Genesis 12:3). One way this prophecy is fulfilled is through the salvation that God grants to us, by grace through faith: “Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘In you shall all the nations be blessed.’ So then, those who are of faith are blessed along with Abraham, the man of faith” (Galatians 3:7–9, ESV).
A children’s Sunday school song has the line “Father Abraham had many sons; many sons had Father Abraham.” It’s a truth of Scripture expressed simply in those lyrics and stated clearly in Galatians 3:29, “Now that you belong to Christ, you are the true children of Abraham. You are his heirs, and God’s promise to Abraham belongs to you” (NLT).
1 Timothy 6
Serving with Honor
(Ephesians 6:5–9; Colossians 3:22–25)
1All who are under the yoke of slavery should regard their masters as fully worthy of honor, so that God’s name and our teaching will not be discredited. 2Those who have believing masters should not show disrespect because they are brothers, but should serve them all the more, since those receiving their good service are beloved believers. Teach and encourage these principles.
Reject False Doctrines
3If anyone teaches another doctrine and disagrees with the sound words of our Lord Jesus Christ and with godly teaching, 4he is conceited and understands nothing. Instead, he has an unhealthy interest in controversies and disputes about words, out of which come envy, strife, abusive talk, evil suspicions, 5and constant friction between men of depraved mind who are devoid of the truth. These men regard godliness as a means of gain.
Godliness with Contentment
6Of course, godliness with contentment is great gain. 7For we brought nothing into the world, sob we cannot carry anything out of it. 8But if we have food and clothing, we will be content with these.
9Those who want to be rich, however, fall into temptation and become ensnared by many foolish and harmful desires that plunge them into ruin and destruction.10For the love of money is the root of all kinds of evil. By craving it, some have wandered away from the faith and pierced themselves with many sorrows.
Fight the Good Fight
11But you, O man of God, flee from these things and pursue righteousness, godliness, faith, love, perseverance, and gentleness. 12Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made the good confession before many witnesses.
13I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who made the good confession in His testimony before Pontius Pilate:14Keep this commandment without stain or reproach until the appearance of our Lord Jesus Christ, 15which the blessed and only Sovereign One—the King of kings and Lord of lords—will bring about in His own time. 16He alone is immortal and dwells in unapproachable light. No one has ever seen Him, nor can anyone see Him. To Him be honor and eternal dominion! Amen.
A Charge to the Rich
(Proverbs 23:1–5; James 5:1–6)
17Instruct those who are rich in the present age not to be conceited and not to put their hope in the uncertainty of wealth, but in God, who richly provides all things for us to enjoy. 18Instruct them to do good, to be rich in good works, and to be generous and ready to share, 19treasuring up for themselves a firm foundation for the future, so that they may take hold of that which is truly life.
Guard the Faith
20O Timothy, guard what has been entrusted to you. Avoid irreverent, empty chatter and the opposing arguments of so-called “knowledge,” 21which some have professed and thus swerved away from the faith.
Grace be with you all.
Romans 5:12
Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned.
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.
Ecclesiastes 7:20
Surely there is no righteous man on earth who does good and never sins.
Psalm 14:2-3
The LORD looks down from heaven upon the sons of men to see if any understand, if any seek God. / All have turned away, they have together become corrupt; there is no one who does good, not even one.
Psalm 53:2-3
God looks down from heaven upon the sons of men to see if any understand, if any seek God. / All have turned away, they have together become corrupt; there is no one who does good, not even one.
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.
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.
Galatians 3:22
But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe.
James 2:10
Whoever keeps the whole law but stumbles at just one point is guilty of breaking all of it.
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,
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?
Job 25:4-6
How then can a man be just before God? How can one born of woman be pure? / If even the moon does not shine, and the stars are not pure in His sight, / how much less man, who is but a maggot, and the son of man, who is but a worm!”
Proverbs 20:9
Who can say, “I have kept my heart pure; I am cleansed from my sin”?
Jeremiah 17:9
The heart is deceitful above all things and beyond cure. Who can understand it?
Romans 3:9,19
What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; …
Romans 1:28-32
And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; …
Romans 2:1
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
Hebrews 4:1
Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.
Romans 5:2
By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
1 Thessalonians 2:12
That ye would walk worthy of God, who hath called you unto his kingdom and glory.
2 Thessalonians 2:14
Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.
The power that will create our new bodies is unlimited. Paul's description refers back to Philippians 2:6–11. At the name of Jesus, every knee will bow and every tongue will confess (Philippians 2:10–11). He is the name that is above every name (Philippians 2:9). Jesus is equal with God (Philippians 2:6) and all things are subject to Him. Paul reminds his readers that this perfect God, with a perfect resurrected body, certainly has the power to return and provide a glorified body to those who believe in Him. Believers can take comfort in their future, knowing God has the power to transform our bodies and keep us secure with Him in His coming kingdom.
The Apostle Paul tells us in his first letter to the church in Corinth, “The first man Adam became a living being; the last Adam, a life-giving spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth, the second man from heaven. As was the earthly man, so are those who are of the earth; and as is the man from heaven, so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven” (1 Corinthians 15:45-49).
Paul is here pointing out the difference between two kinds of bodies, i.e., the natural and the spiritual. Genesis 2:7 speaks of the first man, Adam, becoming a living person. Adam was made from the dust of the ground and given the breath of life from God. Every human being since that time shares the same characteristics. However, the last Adam or the “second Adam”—that is, Christ—is a life-giving Spirit. Just as Adam was the first of the human race, so Christ is the first of those who will be raised from the dead to eternal life. Because Christ rose from the dead, He is “a life-giving spirit” who entered into a new form of existence. He is the source of the spiritual life that will result in believers' resurrection. Christ’s new glorified human body now suits His new, glorified, spiritual life—just as Adam’s human body was suitable to his natural life. When believers are resurrected, God will give them transformed, eternal bodies suited to eternal life.
Paul tells us in verse 46 that the natural came first and after that the spiritual. People have natural life first; that is, they are born into this earth and live here. Only from there do they then obtain spiritual life. Paul is telling us that the natural man, Adam, came first on this earth and was made from the dust of the earth. While it is true that Christ has existed from eternity past, He is here called the second man or second Adam because He came from heaven to earth many years after Adam. Christ came as a human baby with a body like all other humans, but He did not originate from the dust of the earth as had Adam. He “came from heaven.”
Then Paul goes on: “As was the earthly man [Adam], so are those who are of the earth; and as is the man from heaven [Christ], so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven” (1 Corinthians 15:48-49). Because all humanity is bound up with Adam, so every human being has an earthly body just like Adam’s. Earthly bodies are fitted for life on this earth, yet they are limited by death, disease, and weakness because of sin which we’ve seen was first brought into the world by Adam.
However, the good news is that believers can know with certainty that their heavenly bodies will be just like Christ’s—imperishable, eternal, glorious, and filled with power. At this time, all are like Adam; one day, all believers will be like Christ (Philippians 3:21). The Apostle John wrote to the believers, “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is” (1 John 3:2).
The Mystery of the Gospel
1For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles...a
2Surely you have heard about the stewardship of God’s grace that was given to me for you, 3that is, the mystery made known to me by revelation, as I have already written briefly. 4In reading this, then, you will be able to understand my insight into the mystery of Christ, 5which was not made known to men in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets. 6This mystery is that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.
7I became a servant of this gospel by the gift of God’s grace, given me through the working of His power. 8Though I am less than the least of all the saints, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ,9and to illuminate for everyone the stewardshipb of this mystery, which for ages past was kept hidden in God, who created all things. 10His purpose was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, 11according to the eternal purpose that He accomplished in Christ Jesus our Lord.
12In Him and through faith in Himc we may enter God’s presence with boldness and confidence. 13So I ask you not to be discouraged because of my sufferings for you, which are your glory.
Paul’s Prayer for the Ephesians
14... for this reason I bow my knees before the Father,d 15from whom every family in heaven and on earth derives its name. 16I ask that out of the riches of His glory He may strengthen you with power through His Spirit in your inner being, 17so that Christ may dwell in your hearts through faith. Then you, being rooted and grounded in love, 18will have power, together with all the saints, to comprehend the length and width and height and depth 19of the love of Christ, and to know this love that surpasses knowledge, that you may be filled with all the fullness of God.
20Now to Him who is able to do immeasurably more than all we ask or imagine, according to His power that is at work within us, 21to Him be the glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.
In Ephesians 3, the apostle Paul offered a prayer to God the Father on behalf of the congregation of believers in Ephesus. The church there consisted of a mixture of Jewish and Gentile believers. Paul’s earnest desire was for them to be united in their knowledge and experience of Christ’s love, and to share that love generously with one another. As Paul brought his prayer to a close, he burst into praise, declaring that God can “do immeasurably more than all we ask or imagine, according to his power that is at work within us” (verse 20).
Paul was in the habit of asking God to bestow spiritual blessings of extraordinary value on the believers under his care: “For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience” (Colossians 1:9–11; see also Philippians 1:9; 4:19; 1 Thessalonians 3:12).
In Ephesians 3:20, Paul used a unique term to express God’s superabundant ability to work beyond our prayers, thoughts, and even dreams. English translations of the term include “immeasurably more” (NIV), “exceedingly abundantly above all” (KJV), “infinitely more” (NLT), “above and beyond” (HCSB), and “far more abundantly beyond all” (NASB).
Three key attributes of God’s character emerge in Paul’s claim that God can do immeasurably more than we can ask or imagine. The first element we see is His sovereignty. The fact that God is sovereign means that He has the wisdom, power, and authority to do whatever He chooses. There’s no limit to what God can do in answer to our prayers because His capability goes far above and beyond anything we can ask, dream, or even comprehend.
The second characteristic we see is God’s omnipotence. Our heavenly Father possesses all power over all things at all times. He manifests His mighty power in many ways. We see it in His creation and in His miracles. In Ephesus, God expressed His omnipotence by bringing together Jews and Gentiles into one family—a united home for His Spirit to dwell through faith in Jesus Christ.
God’s glory is the third attribute expressed in Paul’s praise. Every sovereign and powerful act that God does in response to prayer radiates His majesty. When the Lord does more than we can ask or imagine, He receives the glory. Our narrow imaginations and feeble prayers cannot limit the richness of God’s gifts. As we recognize all that God has done for us and in us, His church, we can only stand in awe of His goodness and glory.
If you’ve ever been blown away by an answer to prayer, then you’ve sampled the meaning of Ephesians 3:20. Paul was teaching his readers what he himself already knew, that it is impossible to petition God for too much because His capacity to give far exceeds the believer’s ability to ask or imagine. Our thoughts surpass our words, but God’s power to act surpasses it all. The apostle reiterated what the psalmist had proclaimed: “Great is our Lord and mighty in power; his understanding has no limit” (Psalm 147:5). No matter how extravagant we make our requests, God in His matchless power can give us more than we ask, and far beyond what our finite minds can imagine.
Psalm 23 is a beautiful poem that uses the image of God as shepherd. David, who penned this psalm, had been a shepherd himself and understood the parallel between the task of a shepherd caring for his sheep and of God caring for His people. Sheep are totally dependent on the shepherd for food, water, leadership, and guidance as they move from place to place, just as we are dependent upon God for all that we need. Sheep depend on the shepherd for protection from a wide range of predators and dangers, just as we look to God as our Protector and Defender. In the New Testament, Jesus reveals Himself to be the Good Shepherd of His people (John 10:11, 14), fulfilling the Old Testament prophecy that God would come to shepherd His people (Ezekiel 34:7–16, 23).
Psalm 23:4, addressing the Lord Shepherd, says, “Your rod and your staff, they comfort me.” David bases this description on the practices of shepherds in his day. Shepherds of the time commonly carried a rod and staff as essential to their work.
The rod mentioned in Psalm 23 is a symbol of the Lord’s strength and protection. The rod was a sturdy wooden stick used as a weapon to fight off wild animals who might have hoped to make an easy meal out of an otherwise defenseless flock of sheep. The shepherd also used the rod to help him keep count of the sheep within the flock (as alluded to in Leviticus 27:32). Young David recounted an incident to King Saul in which he probably used his shepherd’s rod: “Your servant has been keeping his father’s sheep. When a lion or a bear came and carried off a sheep from the flock, I went after it, struck it and rescued the sheep from its mouth. When it turned on me, I seized it by its hair, struck it and killed it” (1 Samuel 17:34–35).
The staff mentioned in Psalm 23 is a symbol of the Lord’s guidance and lovingkindness. The staff was a long, slender stick, often hooked at the tip, used primarily to direct the flock. Sheep are notorious wanderers, and once away from the shepherd’s watchful eye, they get into all sorts of trouble (Matthew 18:12–14). The shepherd used his staff to keep his sheep out of danger and close to himself. If a sheep became trapped in a precarious position, the shepherd would loop the curved end of the staff around the neck of the sheep and retrieve it back to safety.
W. Philip Keller, in his book A Shepherd Looks at Psalm 23, comments on the uniqueness of the shepherd’s staff: “In a sense, the staff, more than any other item of his personal equipment, identifies the shepherd as a shepherd. No one in any other profession carries a shepherd’s staff. It is uniquely an instrument used for the care and management of sheep—and only sheep. It will not do for cattle, horses or hogs. It is designed, shaped and adapted especially to the needs of sheep” (from chapter 8).
Together, the rod and staff of Psalm 23 paint a picture of the divine Shepherd who wields them. He is strong, competent, and trustworthy; He is present with His sheep, able to defend them and watch over them through all the dangers they face. Knowing that we have such a Shepherd who is ready to protect us from danger, keep us close, and rescue us when we go astray truly is a great comfort to us, the sheep.
The phrase my cup runneth over is the King James Version’s wording of Psalm 23:5. Other versions say “my cup overflows.” A cup runs over when it cannot hold all that is being poured into it. The emphasis of Psalm 23 is the Good Shepherd’s loving care for His sheep (cf. John 10:11, 14). The Lord not only gives His people what they need (Psalm 23:1–2), but He supplies abundance in the midst of difficult times (verse 5). This abundance is not limited to material blessings under the Old Covenant, but it also includes the Holy Spirit’s future outpouring upon all who ask (Luke 11:13; Acts 2:1–4).
The Bible emphasizes the excessive love, blessing, and power that God desires to pour out on those who love Him (Malachi 3:10; Lamentations 3:22; Psalm 108:4). Jesus reflected God’s generosity when He said, “The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly” (John 10:10). Paul continues that theme in Ephesians 3:20 and describes God as the One “who is able to do immeasurably more than all we ask or imagine.” Romans 8:37 promises that we are “more than conquerors through Him who loves us.” The message echoed in each passage is that of God’s excessive grace and provision for every area of our lives. He is not stingy, nor are His blessings confined to temporal things. In Christ we can have overflowing joy, overflowing love, and overflowing peace. We can bear everlasting fruit for God’s kingdom, and we can overcome impossible challenges when the Holy Spirit fills our hearts until our “cup runneth over.”
The Bible records many mighty things done when people were filled with (i.e., controlled by) the Holy Spirit (Exodus 31:2–3; Ezekiel 43:5; Luke 1:67; Acts 4:31). We are urged to be filled with the Spirit as well (Ephesians 5:18; Galatians 5:16, 25). However, as a glass cannot be filled with milk if it is already filled with mud, we cannot be filled with the Spirit when we are already filled with sin, pride, or self-will. Before we can be filled to overflowing, we must be willing to empty ourselves of everything that would hinder the Spirit’s working in our lives. It is only when our hearts are filled with God that we can accomplish all He desires to do in and through us. His grace knows no limits for those whose hearts are wholly His (2 Chronicles 16:9a). He desires to fill us with His Spirit until our cup runneth over.
Ephesians 1:18
Paul's prayer moves from wisdom and revelation in 1:17 to add enlightenment and knowledge in this verse. The emphasis in this context is on understanding what God has already done and provided. This is not referring to new insights or predictions of future events. These believers already knew the facts of salvation and the believer's future hope with God. However, Paul wants them to better understand the importance of these blessings. This is key to maintaining passion for good works, instead of becoming spiritually joyless (Revelation 2:1–4).
Both salvation and eternity with the Lord are tremendous gifts. Salvation is by grace through faith in Christ (Ephesians 2:8–9) and came at the cost of Jesus' death on the cross. Eternity with the Lord is a future gift that each believer can anticipate in this life, yet will not experience until after this life. This future hope is a tremendous motivation for holy living, sharing one's faith, and for life eternal.
Ephesians 1:15–23 celebrates the value of our salvation in Christ. Paul's prayers for the believers of Ephesus not only include praise for their success, but an appeal for their growth. This passage heavily involves the supremacy of Christ. As believers, we are not only followers of Jesus, but also recipients of His blessings and power. Paul seeks to remind the Ephesian church that a complete understanding of Christ leads to a greater love and a stronger faith.
Colossians 1:26-27
the mystery that was hidden for ages and generations but is now revealed to His saints. / To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.
Romans 16:25-26
Now to Him who is able to strengthen you by my gospel and by the proclamation of Jesus Christ, according to the revelation of the mystery concealed for ages past / but now revealed and made known through the writings of the prophets by the command of the eternal God, in order to lead all nations to the obedience that comes from faith--
1 Corinthians 2:7-10
No, we speak of the mysterious and hidden wisdom of God, which He destined for our glory before time began. / None of the rulers of this age understood it. For if they had, they would not have crucified the Lord of glory. / Rather, as it is written: “No eye has seen, no ear has heard, no heart has imagined, what God has prepared for those who love Him.” ...
1 Peter 1:10-12
Concerning this salvation, the prophets who foretold the grace to come to you searched and investigated carefully, / trying to determine the time and setting to which the Spirit of Christ in them was pointing when He predicted the sufferings of Christ and the glories to follow. / It was revealed to them that they were not serving themselves, but you, when they foretold the things now announced by those who preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.
Matthew 13:17
For truly I tell you, many prophets and righteous men longed to see what you see but did not see it, and to hear what you hear but did not hear it.
Acts 10:28
He said to them, “You know how unlawful it is for a Jew to associate with a foreigner or visit him. But God has shown me that I should not call any man impure or unclean.
Galatians 1:12
I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.
1 Corinthians 15:51
Listen, I tell you a mystery: We will not all sleep, but we will all be changed--
Colossians 2:2-3
that they may be encouraged in heart, knit together in love, and filled with the full riches of complete understanding, so that they may know the mystery of God, namely Christ, / in whom are hidden all the treasures of wisdom and knowledge.
1 Timothy 3:16
By common confession, the mystery of godliness is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was proclaimed among the nations, was believed in throughout the world, was taken up in glory.
Romans 11:25
I do not want you to be ignorant of this mystery, brothers, so that you will not be conceited: A hardening in part has come to Israel, until the full number of the Gentiles has come in.
Hebrews 1:1-2
On many past occasions and in many different ways, God spoke to our fathers through the prophets. / But in these last days He has spoken to us by His Son, whom He appointed heir of all things, and through whom He made the universe.
Daniel 2:28-30
But there is a God in heaven who reveals mysteries, and He has made known to King Nebuchadnezzar what will happen in the latter days. Your dream and the visions that came into your mind as you lay on your bed were these: / As you lay on your bed, O king, your thoughts turned to the future, and the Revealer of Mysteries made known to you what will happen. / And to me this mystery has been revealed, not because I have more wisdom than any man alive, but in order that the interpretation might be made known to the king, and that you may understand the thoughts of your mind.
Amos 3:7
Surely the Lord GOD does nothing without revealing His plan to His servants the prophets.
Isaiah 52:15
so He will sprinkle many nations. Kings will shut their mouths because of Him. For they will see what they have not been told, and they will understand what they have not heard.
Ephesians 3:9
And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Matthew 13:17
For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
Luke 10:24
For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
Ephesians 2:20
And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;
Ephesians 4:11,12
And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; …
Matthew 23:34
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:
Luke 2:26,27
And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ…
John 14:26
But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
John 16:13
Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
The Mystery of the Gospel
1For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles...a
2Surely you have heard about the stewardship of God’s grace that was given to me for you, 3that is, the mystery made known to me by revelation, as I have already written briefly. 4In reading this, then, you will be able to understand my insight into the mystery of Christ, 5which was not made known to men in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets. 6This mystery is that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.
7I became a servant of this gospel by the gift of God’s grace, given me through the working of His power. 8Though I am less than the least of all the saints, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ,9and to illuminate for everyone the stewardshipb of this mystery, which for ages past was kept hidden in God, who created all things. 10His purpose was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, 11according to the eternal purpose that He accomplished in Christ Jesus our Lord.
12In Him and through faith in Himc we may enter God’s presence with boldness and confidence. 13So I ask you not to be discouraged because of my sufferings for you, which are your glory.
Paul’s Prayer for the Ephesians
14... for this reason I bow my knees before the Father,d 15from whom every family in heaven and on earth derives its name. 16I ask that out of the riches of His glory He may strengthen you with power through His Spirit in your inner being, 17so that Christ may dwell in your hearts through faith. Then you, being rooted and grounded in love, 18will have power, together with all the saints, to comprehend the length and width and height and depth 19of the love of Christ, and to know this love that surpasses knowledge, that you may be filled with all the fullness of God.
20Now to Him who is able to do immeasurably more than all we ask or imagine, according to His power that is at work within us, 21to Him be the glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.
In Ephesians 3, the apostle Paul offered a prayer to God the Father on behalf of the congregation of believers in Ephesus. The church there consisted of a mixture of Jewish and Gentile believers. Paul’s earnest desire was for them to be united in their knowledge and experience of Christ’s love, and to share that love generously with one another. As Paul brought his prayer to a close, he burst into praise, declaring that God can “do immeasurably more than all we ask or imagine, according to his power that is at work within us” (verse 20).
Paul was in the habit of asking God to bestow spiritual blessings of extraordinary value on the believers under his care: “For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience” (Colossians 1:9–11; see also Philippians 1:9; 4:19; 1 Thessalonians 3:12).
In Ephesians 3:20, Paul used a unique term to express God’s superabundant ability to work beyond our prayers, thoughts, and even dreams. English translations of the term include “immeasurably more” (NIV), “exceedingly abundantly above all” (KJV), “infinitely more” (NLT), “above and beyond” (HCSB), and “far more abundantly beyond all” (NASB).
Three key attributes of God’s character emerge in Paul’s claim that God can do immeasurably more than we can ask or imagine. The first element we see is His sovereignty. The fact that God is sovereign means that He has the wisdom, power, and authority to do whatever He chooses. There’s no limit to what God can do in answer to our prayers because His capability goes far above and beyond anything we can ask, dream, or even comprehend.
The second characteristic we see is God’s omnipotence. Our heavenly Father possesses all power over all things at all times. He manifests His mighty power in many ways. We see it in His creation and in His miracles. In Ephesus, God expressed His omnipotence by bringing together Jews and Gentiles into one family—a united home for His Spirit to dwell through faith in Jesus Christ.
God’s glory is the third attribute expressed in Paul’s praise. Every sovereign and powerful act that God does in response to prayer radiates His majesty. When the Lord does more than we can ask or imagine, He receives the glory. Our narrow imaginations and feeble prayers cannot limit the richness of God’s gifts. As we recognize all that God has done for us and in us, His church, we can only stand in awe of His goodness and glory.
If you’ve ever been blown away by an answer to prayer, then you’ve sampled the meaning of Ephesians 3:20. Paul was teaching his readers what he himself already knew, that it is impossible to petition God for too much because His capacity to give far exceeds the believer’s ability to ask or imagine. Our thoughts surpass our words, but God’s power to act surpasses it all. The apostle reiterated what the psalmist had proclaimed: “Great is our Lord and mighty in power; his understanding has no limit” (Psalm 147:5). No matter how extravagant we make our requests, God in His matchless power can give us more than we ask, and far beyond what our finite minds can imagine.
Psalm 23 is a beautiful poem that uses the image of God as shepherd. David, who penned this psalm, had been a shepherd himself and understood the parallel between the task of a shepherd caring for his sheep and of God caring for His people. Sheep are totally dependent on the shepherd for food, water, leadership, and guidance as they move from place to place, just as we are dependent upon God for all that we need. Sheep depend on the shepherd for protection from a wide range of predators and dangers, just as we look to God as our Protector and Defender. In the New Testament, Jesus reveals Himself to be the Good Shepherd of His people (John 10:11, 14), fulfilling the Old Testament prophecy that God would come to shepherd His people (Ezekiel 34:7–16, 23).
Psalm 23:4, addressing the Lord Shepherd, says, “Your rod and your staff, they comfort me.” David bases this description on the practices of shepherds in his day. Shepherds of the time commonly carried a rod and staff as essential to their work.
The rod mentioned in Psalm 23 is a symbol of the Lord’s strength and protection. The rod was a sturdy wooden stick used as a weapon to fight off wild animals who might have hoped to make an easy meal out of an otherwise defenseless flock of sheep. The shepherd also used the rod to help him keep count of the sheep within the flock (as alluded to in Leviticus 27:32). Young David recounted an incident to King Saul in which he probably used his shepherd’s rod: “Your servant has been keeping his father’s sheep. When a lion or a bear came and carried off a sheep from the flock, I went after it, struck it and rescued the sheep from its mouth. When it turned on me, I seized it by its hair, struck it and killed it” (1 Samuel 17:34–35).
The staff mentioned in Psalm 23 is a symbol of the Lord’s guidance and lovingkindness. The staff was a long, slender stick, often hooked at the tip, used primarily to direct the flock. Sheep are notorious wanderers, and once away from the shepherd’s watchful eye, they get into all sorts of trouble (Matthew 18:12–14). The shepherd used his staff to keep his sheep out of danger and close to himself. If a sheep became trapped in a precarious position, the shepherd would loop the curved end of the staff around the neck of the sheep and retrieve it back to safety.
W. Philip Keller, in his book A Shepherd Looks at Psalm 23, comments on the uniqueness of the shepherd’s staff: “In a sense, the staff, more than any other item of his personal equipment, identifies the shepherd as a shepherd. No one in any other profession carries a shepherd’s staff. It is uniquely an instrument used for the care and management of sheep—and only sheep. It will not do for cattle, horses or hogs. It is designed, shaped and adapted especially to the needs of sheep” (from chapter 8).
Together, the rod and staff of Psalm 23 paint a picture of the divine Shepherd who wields them. He is strong, competent, and trustworthy; He is present with His sheep, able to defend them and watch over them through all the dangers they face. Knowing that we have such a Shepherd who is ready to protect us from danger, keep us close, and rescue us when we go astray truly is a great comfort to us, the sheep.
The phrase my cup runneth over is the King James Version’s wording of Psalm 23:5. Other versions say “my cup overflows.” A cup runs over when it cannot hold all that is being poured into it. The emphasis of Psalm 23 is the Good Shepherd’s loving care for His sheep (cf. John 10:11, 14). The Lord not only gives His people what they need (Psalm 23:1–2), but He supplies abundance in the midst of difficult times (verse 5). This abundance is not limited to material blessings under the Old Covenant, but it also includes the Holy Spirit’s future outpouring upon all who ask (Luke 11:13; Acts 2:1–4).
The Bible emphasizes the excessive love, blessing, and power that God desires to pour out on those who love Him (Malachi 3:10; Lamentations 3:22; Psalm 108:4). Jesus reflected God’s generosity when He said, “The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly” (John 10:10). Paul continues that theme in Ephesians 3:20 and describes God as the One “who is able to do immeasurably more than all we ask or imagine.” Romans 8:37 promises that we are “more than conquerors through Him who loves us.” The message echoed in each passage is that of God’s excessive grace and provision for every area of our lives. He is not stingy, nor are His blessings confined to temporal things. In Christ we can have overflowing joy, overflowing love, and overflowing peace. We can bear everlasting fruit for God’s kingdom, and we can overcome impossible challenges when the Holy Spirit fills our hearts until our “cup runneth over.”
The Bible records many mighty things done when people were filled with (i.e., controlled by) the Holy Spirit (Exodus 31:2–3; Ezekiel 43:5; Luke 1:67; Acts 4:31). We are urged to be filled with the Spirit as well (Ephesians 5:18; Galatians 5:16, 25). However, as a glass cannot be filled with milk if it is already filled with mud, we cannot be filled with the Spirit when we are already filled with sin, pride, or self-will. Before we can be filled to overflowing, we must be willing to empty ourselves of everything that would hinder the Spirit’s working in our lives. It is only when our hearts are filled with God that we can accomplish all He desires to do in and through us. His grace knows no limits for those whose hearts are wholly His (2 Chronicles 16:9a). He desires to fill us with His Spirit until our cup runneth over.
Ephesians 1:18
Paul's prayer moves from wisdom and revelation in 1:17 to add enlightenment and knowledge in this verse. The emphasis in this context is on understanding what God has already done and provided. This is not referring to new insights or predictions of future events. These believers already knew the facts of salvation and the believer's future hope with God. However, Paul wants them to better understand the importance of these blessings. This is key to maintaining passion for good works, instead of becoming spiritually joyless (Revelation 2:1–4).
Both salvation and eternity with the Lord are tremendous gifts. Salvation is by grace through faith in Christ (Ephesians 2:8–9) and came at the cost of Jesus' death on the cross. Eternity with the Lord is a future gift that each believer can anticipate in this life, yet will not experience until after this life. This future hope is a tremendous motivation for holy living, sharing one's faith, and for life eternal.
Ephesians 1:15–23 celebrates the value of our salvation in Christ. Paul's prayers for the believers of Ephesus not only include praise for their success, but an appeal for their growth. This passage heavily involves the supremacy of Christ. As believers, we are not only followers of Jesus, but also recipients of His blessings and power. Paul seeks to remind the Ephesian church that a complete understanding of Christ leads to a greater love and a stronger faith.
Colossians 1:26-27
the mystery that was hidden for ages and generations but is now revealed to His saints. / To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.
Romans 16:25-26
Now to Him who is able to strengthen you by my gospel and by the proclamation of Jesus Christ, according to the revelation of the mystery concealed for ages past / but now revealed and made known through the writings of the prophets by the command of the eternal God, in order to lead all nations to the obedience that comes from faith--
1 Corinthians 2:7-10
No, we speak of the mysterious and hidden wisdom of God, which He destined for our glory before time began. / None of the rulers of this age understood it. For if they had, they would not have crucified the Lord of glory. / Rather, as it is written: “No eye has seen, no ear has heard, no heart has imagined, what God has prepared for those who love Him.” ...
1 Peter 1:10-12
Concerning this salvation, the prophets who foretold the grace to come to you searched and investigated carefully, / trying to determine the time and setting to which the Spirit of Christ in them was pointing when He predicted the sufferings of Christ and the glories to follow. / It was revealed to them that they were not serving themselves, but you, when they foretold the things now announced by those who preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.
Matthew 13:17
For truly I tell you, many prophets and righteous men longed to see what you see but did not see it, and to hear what you hear but did not hear it.
Acts 10:28
He said to them, “You know how unlawful it is for a Jew to associate with a foreigner or visit him. But God has shown me that I should not call any man impure or unclean.
Galatians 1:12
I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.
1 Corinthians 15:51
Listen, I tell you a mystery: We will not all sleep, but we will all be changed--
Colossians 2:2-3
that they may be encouraged in heart, knit together in love, and filled with the full riches of complete understanding, so that they may know the mystery of God, namely Christ, / in whom are hidden all the treasures of wisdom and knowledge.
1 Timothy 3:16
By common confession, the mystery of godliness is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was proclaimed among the nations, was believed in throughout the world, was taken up in glory.
Romans 11:25
I do not want you to be ignorant of this mystery, brothers, so that you will not be conceited: A hardening in part has come to Israel, until the full number of the Gentiles has come in.
Hebrews 1:1-2
On many past occasions and in many different ways, God spoke to our fathers through the prophets. / But in these last days He has spoken to us by His Son, whom He appointed heir of all things, and through whom He made the universe.
Daniel 2:28-30
But there is a God in heaven who reveals mysteries, and He has made known to King Nebuchadnezzar what will happen in the latter days. Your dream and the visions that came into your mind as you lay on your bed were these: / As you lay on your bed, O king, your thoughts turned to the future, and the Revealer of Mysteries made known to you what will happen. / And to me this mystery has been revealed, not because I have more wisdom than any man alive, but in order that the interpretation might be made known to the king, and that you may understand the thoughts of your mind.
Amos 3:7
Surely the Lord GOD does nothing without revealing His plan to His servants the prophets.
Isaiah 52:15
so He will sprinkle many nations. Kings will shut their mouths because of Him. For they will see what they have not been told, and they will understand what they have not heard.
Ephesians 3:9
And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Matthew 13:17
For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
Luke 10:24
For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
Ephesians 2:20
And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;
Ephesians 4:11,12
And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; …
Matthew 23:34
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:
Luke 2:26,27
And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ…
John 14:26
But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
John 16:13
Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
Jesus Heals on the Sabbath
(Matthew 12:9–14; Luke 6:6–11)
1Once again Jesus entered the synagogue, and a man with a withered hand was there. 2In order to accuse Jesus, they were watching to see if He would heal on the Sabbath.
3Then Jesus said to the man with the withered hand, “Stand up among us.” 4And He asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?”
But they were silent.
5Jesus looked around at them with anger and sorrow at their hardness of heart. Then He said to the man, “Stretch out your hand.” So he stretched it out, and it was restored.
6At this, the Pharisees went out and began plotting with the Herodians how they might kill Jesus.
Jesus Heals the Multitudes
(Matthew 4:23–25; Luke 6:17–19)
7So Jesus withdrew with His disciples to the sea, accompanied by a large crowd from Galilee, Judea, 8Jerusalem, Idumea, the region beyond the Jordan, and the vicinity of Tyre and Sidon. The large crowd came to Him when they heard what great things He was doing.
9Jesus asked His disciples to have a boat ready for Him so that the crowd would not crush Him. 10For He had healed so many that all who had diseases were pressing forward to touch Him. 11And when the unclean spirits saw Him, they fell down before Him and cried out, “You are the Son of God!” 12But He warned them sternly not to make Him known.
The Twelve Apostles
(Matthew 10:1–4; Luke 6:12–16)
13Then Jesus went up on the mountain and called for those He wanted, and they came to Him. 14He appointed twelve of them, whom He designated as apostles,ato accompany Him, to be sent out to preach, 15and to have authorityb to drive out demons.
16These are the twelve He appointed:c Simon (whom He named Peter), 17James son of Zebedee and his brother John (whom He named Boanerges, meaning “Sons of Thunder”), 18Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot,d 19and Judas Iscariot, who betrayed Jesus.e
A House Divided
(Matthew 12:22–30; Luke 11:14–23)
20Then Jesus went home,f and once again a crowd gathered, so that He and His disciples could not even eat. 21When His family heard about this, they went out to take custody of Him, saying, “He is out of His mind.”
22And the scribes who had come down from Jerusalem were saying, “He is possessed by Beelzebul,g” and, “By the prince of the demons He drives out demons.”
23So Jesus called them together and began to speak to them in parables: “How can Satan drive out Satan? 24If a kingdom is divided against itself, it cannot stand. 25If a house is divided against itself, it cannot stand. 26And if Satan is divided and rises against himself, he cannot stand; his end has come. 27Indeed, no one can enter a strong man’s house to steal his possessions unless he first ties up the strong man. Then he can plunder his house.
The Unpardonable Sin
(Matthew 12:31–32)
28Truly I tell you, the sons of men will be forgiven all sins and blasphemies, as many as they utter. 29But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of eternal sin.”
30Jesus made this statement because they were saying, “He has an unclean spirit.”
Jesus’ Mother and Brothers
(Matthew 12:46–50; Luke 8:19–21)
31Then Jesus’ mother and brothers came and stood outside. They sent someone in to summon Him, 32and a crowd was sitting around Him. “Look,” He was told, “Your mother and brothersh are outside, asking for You.”
33But Jesus replied, “Who are My mother and My brothers?” 34Looking at those seated in a circle around Him, He said, “Here are My mother and My brothers!35For whoever does the will of God is My brother and sister and mother.”
The Gospel of Matthew says that the temple leaders took the “blood money” that Judas Iscariot had returned to them and used it to buy a potter’s field to bury strangers in. Their action was a fulfillment of prophecy: “Then what was spoken by Jeremiah the prophet was fulfilled: ‘They took the thirty pieces of silver, the price set on him by the people of Israel, and they used them to buy the potter’s field, as the Lord commanded me’” (Matthew 27:9–10). However, the prophecy that Matthew alludes to regarding 30 pieces of silver is most likely from Zechariah 11:12–13, which reads, “I told them, ‘If you think it best, give me my pay; but if not, keep it.’ So they paid me thirty pieces of silver. And the Lord said to me, ‘Throw it to the potter’—the handsome price at which they valued me! So I took the thirty pieces of silver and threw them to the potter at the house of the Lord.” Is this a case of an error in the Bible? Why would Matthew appear to attribute the prophecy of the 30 pieces of silver to Jeremiah instead of Zechariah?
The most likely answer is found in the structure of the Hebrew Bible. The Hebrew Bible is divided into three sections called the Law, Writings, and Prophets. Jesus refers to these divisions in Luke 24:44. The collection of the Prophets began with the book of Jeremiah. The scrolls were sometimes referred to by the name of the first book, which in the case of the Prophets would be Jeremiah. So, when Matthew says that “Jeremiah says,” he means that the prophecy was found in the “Jeremiah Scroll.”
Others have suggested the possibility that Matthew alludes to a composite of prophecies that included those of both Zechariah and Jeremiah. This is also possible, and Jeremiah did pay a visit to a potter’s house (Jeremiah 18), yet it is difficult to find a particular prediction in Jeremiah that would fit the reference to 30 pieces of silver.
Another theory is that the name Jeremiah in Matthew 27:9 was ignorantly inserted by a later scribe or that a copyist inadvertently wrote “Jeremiah” instead of “Zechariah”; the latter is more likely if the scribes were using abbreviated forms of the names: in that case, it would be a simple matter of mistaking Ιριου for Ζριου. If a copyist transcribed an iota in place of a zeta, the error is explained.
Still another suggestion has been that perhaps other writings from the prophet Jeremiah existed in Matthew’s time, and those writings mentioned the 30 pieces of silver. However, this is an argument from silence, since no such information is known or is elsewhere alluded to in Scripture or in history.
The best solution is probably found in the understanding of how the Jewish people spoke of the parts of Scripture. It is also interesting that the one gospel writer to note this event was Matthew, who had previously worked as a tax collector. He would have been very familiar with monetary transactions and likely well aware of the purchase price of the Field of Blood, which he immediately connected with Zechariah’s prophecy of 30 pieces of silver. Matthew used this connection to show one of the ways the coming of Jesus fulfilled numerous predictions in the Old Testament, affirming Jesus as the true Messiah.
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).
Jesus stated plainly that the mark of a true disciple of Christ is that he remains faithful to His teachings. He told the Jews who believed in Him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free” (John 8:31–32, ESV).
The word know in John 8:32 is translated from a Greek verb that means “to know experientially.” Understanding something with the mind or intellect, often called “head knowledge,” is different than knowing something experientially. We can know that something is bad for us yet still do it. But when we take Jesus at His word and practice “the truth that comes from him,” then we will “throw off [our] old sinful nature and [our] former way of life” and “let the Spirit renew [our] thoughts and attitudes” so that the truth we live by sets us free “to be like God—truly righteous and holy” (Ephesians 4:20–24).
We shall know the truth in a way that sets us free from our old sinful way of life when we know Jesus experientially, in word, deed, and truth (see Colossians 3:17; 1 John 3:18). “Our actions will show that we belong to the truth” (1 John 3:19, NLT).
Knowing the truth means experiencing Jesus Christ by accepting His teachings as absolute truth and then living in faithful obedience to them. We receive the message of the gospel and the teachings of Christ, and then we abide by them. The apostle John often framed the concept of true discipleship as knowing the truth of Christ experientially: “And we can be sure that we know him if we obey his commandments” (1 John 2:3, NLT; see also 1 John 2:29; 3:16, 24).
Knowing the truth is a rock-steady way of life. John 8:32 upholds the biblical concept that truth is the only dependable foundation for constructing one’s life (see also Psalm 26:3). Jesus taught, “Anyone who listens to my teaching and follows it is wise, like a person who builds a house on solid rock. Though the rain comes in torrents and the floodwaters rise and the winds beat against that house, it won’t collapse because it is built on bedrock. But anyone who hears my teaching and doesn’t obey it is foolish, like a person who builds a house on sand. When the rains and floods come and the winds beat against that house, it will collapse with a mighty crash” (Matthew 7:24–27, NLT). If we plant our feet firmly on Christ’s truth and follow the path of His teachings, nothing can shake, derail, or destroy us.
Jesus is the personification of truth (John 14:6). Only He embodies the truth that sets us free (Galatians 5:1; Romans 6:18; John 8:36). Those who know the truth are born-again believers who live in fellowship with God through a relationship with Jesus Christ: “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we live in fellowship with the true God because we live in fellowship with his Son, Jesus Christ. He is the only true God, and he is eternal life” (1 John 5:20, NLT).
You will know the truth also expresses the moral commitment of genuine disciples to do the will of God (John 7:17; 14:21, 23; James 1:25). We know the truth in the person of Jesus Christ, who prayed to the Father for us to be “made holy” by His truth and gave His own life as the sacrifice that made it possible for us to live out that truth (see John 17:14–19). Moreover, Jesus asked the Father to send us “the Holy Spirit, who leads into all truth” (John 14:16–17, NLT; see also Ephesians 1:13).
When Jesus said, “You will know the truth, and the truth shall make you free,” He was telling His followers that obedience to God is the only way to experience true liberation—spiritual freedom from sin. The freedom Jesus offers is restored fellowship with the Father, who is the source of all true life. And the mark of one who has received this life is to remain faithful to His teachings.
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. For instance, someone could read the gospel through GotQuestions.org and receive it by faith, without an audible word being spoken. As long as the message can be received fully, the medium does not affect the outcome. 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.
In a letter to the Corinthians, the apostle Paul discusses the ministry of reconciliation, and he uses the term “ambassadors” for Christ: “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 sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making His appeal through us” (2 Corinthians 5:18-20, emphasis added).
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.” This serves as a powerful testament to the action God has taken on behalf of those who place their faith in Christ.
The law of sin and death refers to a principle found in Scripture that “the wages of sin is death” (Romans 6:23). The law of sin and death is not a reference to the Mosaic Law, but it is linked to it. 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. The law of sin counters the Law of God on every point, and it leads to death.
The New Living Translation aptly describes this law as the “power of sin that leads to death” due to the authoritative grip this principle exerts over us. When Adam and Eve rebelled against God, their action tainted their nature, instilling in them a tendency to reject God. We all inherit this inclination, which explains why it’s effortless for a young child to disobey, while obedience must be learned over time. The more we succumb to our rebellious tendency, the more ensnared we become by sin, and its consequences grow.
In contrast to the law of sin and death, the law of the Spirit of life represents a reversal of the wages of sin. Just as sin leads to death, the Spirit gives life. 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 sole means to break free from the cycle of sin and death is to embrace the new cycle of Spirit and life by putting faith in Jesus Christ and living to please the Spirit, rather than acquiescing to our sinful nature.
The new life ushered in by the Spirit, which severs the hold of sin, is the very reason why we cannot persist in sin. While achieving sinless perfection is impossible in this earthly existence, the one bound to Christ died to sin when Christ died, and he arose to a new life as Christ did. He is now devoted to the Father (Romans 6:1–11).
The fact that we are under the law of the Spirit of life shows that we are still under a law—the law of Christ (see Galatians 6:2 and 1 Corinthians 9:21). We are not called to lawlessness, and no believer can rightly be said to be totally free from all law. The law of Christ is to love God with all our being and to love our neighbors as ourselves (Mark 12:32–33).
Freed by the Spirit from the clutches of sin, we bear no obligation to yield to our sinful desires (Romans 8:12). Instead, we are guided by the Spirit and should be preoccupied with what pleases Him (Romans 8:5–6). Drawing from Romans 12, we gain a tangible glimpse of what a Spirit-led life looks like, beginning with complete devotion to God as a “living sacrifice” (verse 1). As we live to please the Spirit, we witness the emergence of godly character, which Scripture calls the fruit of the Spirit (Galatians 5:22–23). Walking in the Spirit, free from the law of sin and death, leads to life.
Matthew 11:28 is one of the most comforting verses in the Gospels. There, Jesus says, “Come to me, all you who are weary and burdened, and I will give you rest.” This is an open invitation, extended to those who are willing to come.
The entire chapter is set in the time after Jesus sent the disciples out on a mission (Matthew 11:1). He first had an interaction with John the Baptist’s disciples. Apparently, John was having doubts, which Jesus assuaged. Jesus then addressed the crowd regarding John, who was the messenger sent to prepare the way for the Messiah (verse 10).
Tragically, many in that generation rejected both John and Jesus. They called John demon-possessed and Jesus a drunkard. As a result of this rejection, Jesus pronounces judgment on some towns that had witnessed divine miracles (Matthew 11:20–24). Next, He affirms His oneness with the Father, stating clearly that no one can know God except through Him. Finally, He offers an invitation to the weary and burdened. Those willing to come to Him have this promise: “I will give you rest.”
Jesus is eager to reveal the Father to those who are willing. The “weariness” of those who needed to come was likely a result of futile, man-made efforts to reach the Father. Elsewhere, Jesus denounced the religious leaders of His day for placing unnecessary burdens on people (Matthew 23:4, 13–15; Luke 11:46). In addition to strict adherence to the law, the religious leaders added various traditions of their own (Matthew 15:3–6; Mark 7:8–9). Jesus presents a better way. His yoke is easy and His burden is light, unlike that of the Pharisees (Matthew 11:29–30).
In ancient times, a yoke was placed on the neck of two animals working together in a field. Taking Jesus’ yoke is coming into union with Him. This opens up a life of discipleship where the willing learn from Christ and are guided by His humble and gentle self. The humility of Christ is unlike the self-righteousness of the religious leaders.
The “burden” Jesus speaks of refers to what Jesus expects of His followers. He has teachings and commandments, but, unlike the onerous requirements of the Pharisees, Jesus’ burden is light. John affirms this in 1 John 5:3, “Loving God means keeping his commandments, and his commandments are not burdensome” (NLT). Even better, God works in the believer to bring about obedience (Philippians 2:13).
In light of Scripture’s teaching, the “rest” Jesus gives also entails being free from the burden of sin. Sin is a brutal slave-master, and its slavery leads to death, while obeying God leads to freedom and righteous living (Romans 6:16–18). Christ’s redemptive work on the cross saved us from the penalty of sin and broke its power in our lives (Romans 6:10).
Another passage dealing with Jesus’ rest is Hebrews 4. The epistle of Hebrews was written to distraught Christians who were tempted to revert to the old Jewish system, and the writer emphasizes the superiority of the New Covenant over the Old. In this context, we find that God’s rest is associated with trusting in Christ.
Thank God for His grace! Everyone burdened by sin and striving to earn salvation through works should heed Christ’s invitation and accept His rest, breaking free from sin and placing all hope in His death and resurrection. Also, believers should recognize that Christ’s yoke is easy. We follow His humble guidance by obeying His teachings, knowing that His way is better than both legalism and licentiousness. How different the way of Christ is from the way of the legalists, who “tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them” (Matthew 23:4).
Finally, because Jesus gives us rest, Christian leaders should avoid adding more burdens to their flock. They are to proclaim God’s message of grace and truth, not load God’s people down with human traditions.
Generally speaking, an ambassador is a respected official acting as a representative of a nation. Sent to a foreign land, the ambassador’s role is to reflect the official position of the sovereign body that gave him authority. Writing to the Corinthians, Paul likens his own calling to that of an ambassador, and he urges all Christians to consider themselves ambassadors for Christ. The gospel of reconciliation was always at the heart of Paul’s preaching: “For Christ did not send me to baptize but to preach the gospel” (1 Corinthians 1:17).
Our reconciliation with God is possible only because Christ went to the cross and received the punishment due for our sin. When our Savior cried out, “It is finished,” the barrier between sinful man and Holy God was removed, making all those who trust in Him “holy in His sight, without blemish and free from accusation” (Colossians 1:22).
Our reconciliation is based on the salvation
Jesus provides,
and it is accepted by faith
(John 3:16; Ephesians 2:8-9)
Christians are God’s ambassadors
in that
they have been
“approved by God to be entrusted with
the GOSPEL”
(1 Thessalonians 2:4)
As we go through this world, we represent another Kingdom (John 18:36), and it is our responsibility to reflect the “official position” of heaven. We are in this world, but not of it (John 17:16). God’s ambassadors are to be “as shrewd as snakes and as innocent as doves” (Matthew 10:16). Empowered by the Holy Spirit, we must take the message of our King to the “ends of the earth” (Acts 1:8), imploring men and women everywhere to be reconciled to God.
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.
I am the good shepherd” (John 10:11) is the fourth 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. Immediately after declaring that He is “the door” in John 10:7, Jesus declares “I am the good shepherd.” He describes Himself as not only “the shepherd” but the “good shepherd.” What does this mean?
It should be understood that Jesus is “the” good shepherd, not simply “a” good shepherd, as others may be, but He is unique in character (Psalm 23; Zechariah 13:7; Hebrews 13:20; 1 Peter 2:25; 1 Peter 5:4). The Greek word kalos, translated “good,” describes that which is noble, wholesome, good, and beautiful, in contrast to that which is wicked, mean, foul, and unlovely. It signifies not only that which is good inwardly—character—but also that which is attractive outwardly. It is an innate goodness. Therefore, in using the phrase “the good shepherd,” Jesus is referencing His inherent goodness, His righteousness, and His beauty. As shepherd of the sheep, He is the one who protects, guides, and nurtures His flock.
As He did in declaring that He is “the door of the sheep” in John 10:7, Jesus is making a contrast between Himself and the religious leaders, the Pharisees (John 10:12–13). He compares them to a “hireling” or “hired hand” who doesn’t really care about the sheep. In John 10:9, Jesus speaks of thieves and robbers who sought to enter the sheepfold stealthily. In that passage the Jewish leaders (Pharisees) are contrasted with Christ, who is the Door. Here, in John 10:12, the hireling is contrasted with the true or faithful shepherd who willingly gives up his life for the sheep. He who is a “hireling” works for wages, which are his main consideration. His concern is not for the sheep but for himself. Interestingly enough, the shepherds of ancient times were not usually the owners of the flock. Nevertheless, they were expected to exercise the same care and concern the owners would. This was characteristic of a true shepherd. However, some of the hirelings thought only of themselves. As a result, when a wolf appeared—the most common threat to sheep in that day—the hireling abandoned the flock and fled, leaving the sheep to be scattered or killed (John 10:12–13).
First, to better understand the purpose of a shepherd during the times of Jesus, it is helpful to realize that sheep are utterly defenseless and totally dependent upon the shepherd. Sheep are always subject to danger and must always be under the watchful eye of the shepherd as they graze. Rushing walls of water down the valleys from sudden, heavy rainfalls may sweep them away, robbers may steal them, and wolves may attack the flock. David tells how he killed a lion and a bear while defending his father’s flock as a shepherd boy (1 Samuel 17:36). Driving snow in winter, blinding dust and burning sands in summer, long, lonely hours each day—all these the shepherd patiently endures for the welfare of the flock. In fact, shepherds were frequently subjected to grave danger, sometimes even giving their lives to protect their sheep.
Likewise, Jesus gave His life on the cross as “the Good Shepherd” for his own. He who would save others, though He had the power, did not choose to save Himself. “The Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matthew 20:28). Through His willing sacrifice, the Lord made salvation possible for all who come to Him in faith. In proclaiming that He is the Good Shepherd, Jesus speaks of “laying down” His life for His sheep (John 10:15, 17–18).
Jesus’ death was divinely appointed. It is only through Him that we receive salvation. “I am the good shepherd; and I know My sheep, and am known by My own” (John 10:14). Furthermore, Jesus makes it clear that it wasn’t just for the Jews that he laid down His life, but also for the “other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd” (John 10:16). The “other sheep” clearly refers to the Gentiles. As a result, Jesus is the Good Shepherd over all, both Jew and Gentile, who come to believe upon Him (John 3:16).
When Isaiah wrote his prediction of the coming of the “Wonderful Counselor” (Isaiah 9:6), he was spurring Israel to remember their Messiah was indeed coming to establish His Kingdom (Isaiah 9:7). Isaiah was writing nearly 800 years before Christ. This period of history was tumultuous as the Assyrians were on the march, taking people into captivity by droves. Isaiah’s prophecy gave the people of God a hope they so desperately needed: a Child would be born to fulfill the Davidic Covenant, and He would bear the titles “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” The Child was Christ; the prophecy will reach its consummation at Christ’s second coming.
That Isaiah calls the Messiah the “Wonderful Counselor” indicates the kind of character this coming King has. The word wonderful in this passage literally means “incomprehensible.” The Messiah will cause us to be “full of wonder.” The word is much weightier than the way it’s used in normal conversation today—we say things are “wonderful” if they are pleasant, lovely, or the least bit likable. Jesus is wonderful in a way that is boggling to the mind. The same word for “wonderful” is used in Judges 13:18 when Manoah, Samson’s father, asked the LORD (in a theophany) what His name was. The angel of the LORD responded, “Why do you ask my name, seeing it is wonderful?” In other words, “Why do you ask my name, since it is beyond your understanding?”
Jesus demonstrated His wonderfulness in various ways when He was on the earth, beginning with His conception in the womb of a virgin (Matthew 1:23). He showed He is the “wonderful” One in His power to heal (Matthew 4:23), His amazing teaching (Mark 1:22), His perfect life (Hebrews 4:15), and His resurrection from the dead (Mark 16:6). Jesus taught many wonderful things that are counterintuitive to the human mind: “Blessed are those who mourn” (Matthew 5:4). “Rejoice and be glad” in persecution (Matthew 5:11–12). “Love your enemies, do good to those who hate you” (Luke 6:27). Jesus’ kind of wonderful is awe-inspiring and superior to any other kind, for He is perfect in every way (Matthew 5:48).
The second part of the Messiah’s title is the word counselor. In ancient Israel, a counselor was portrayed as a wise king, such as Solomon, giving guidance to his people (1 Kings 4:34; Micah 4:9). Isaiah uses this word again in 28:29 to describe the LORD: “This also comes from the LORD of hosts; he is wonderful in counsel and excellent in wisdom.” Jesus is a wise counselor. “He did not need any testimony about mankind, for he knew what was in each person” (John 2:25). He is able to advise His people thoroughly because He is qualified in ways no human counselor is. In Christ is “hidden all the treasures of wisdom and knowledge” (Colossians 2:3), including the knowledge of all human nature (Psalm 139:1–2). Jesus always knows what we are going through, and He always knows the right course of action (Hebrews 4:15–16).
Christ’s position as our Wonderful Counselor means we can trust Him to listen to our problems and guide us in the right direction (Proverbs 3:6). We can be sure He is listening because He told us to pray to Him about our worries (Philippians 4:6; James 1:5). We can be certain He has our best interests at heart because He loves us (1 John 4:19). And His love is so wide and deep (and wonderful) that we cannot fully understand it (Romans 5:8).
Keys are used to lock or unlock doors. The specific doors Jesus has in mind in this passage are the doors to the Kingdom of Heaven. Jesus is laying the foundation of His church (Ephesians 2:20). The disciples will be the leaders of this new institution, and Jesus is giving them the authority to, as it were, open the doors to heaven and invite the world to enter. At this point it is important to understand how, biblically speaking, one enters the Kingdom of Heaven.
Jesus said that, unless one is born again, he will not see the Kingdom of Heaven (John 3:3). One is born again as the Holy Spirit works through the Word of God to bring about new life in a dead sinner. The content of the message is the substitutionary death of Christ and His subsequent resurrection (Romans 10:9–10). So the faithful preaching of the gospel is the key to the kingdom.
When we are born again by faith in Jesus Christ (John 3:3), we are born into the Kingdom of Heaven(Matthew 3:2; 7:21; Romans 14:17). Speaking of those who have had that spiritual rebirth, Philippians 3:20 says, “Our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ.” Jesus spent much of His earthly ministry explaining the Kingdom of Heaven (Matthew 4:17). He compared it to many things, including a wheat field in which weeds grew along with the wheat. The plants appeared identical at first, but were separated at the harvest. The truth is, often the citizens of heaven and those of this world appear identical, and no one but God knows the difference (Romans 8:19). Many people may appear to be citizens of heaven, when, in fact, no rebirth has ever taken place in their hearts (Matthew 7:21).
When God grants us citizenship in the Kingdom of Heaven, we become “new creatures” (2 Corinthians 5:17). He sends His Holy Spirit to indwell our spirits, and our bodies become His temple (1 Corinthians 3:16; 6:19–20). The Holy Spirit begins to transform our sinful, worldly desires into those that glorify God (Romans 12:1–2). His goal is to make us as much like Jesus as possible in this life (Romans 8:29). We are given the power and privilege of exiting the world’s flawed value system and living for eternity (1 John 2:15–17). To be adopted into the family of God means that we become citizens of an eternal kingdom where our Father is the King. Our focus turns toward eternal things and storing up treasure in heaven (Matthew 6:19–20). We consider ourselves ambassadors to this earth until our Father sends for us and we go home (Ephesians 2:18–19; 6:20).
We live for a short time in these physical bodies, anticipating the bright future in our real home. While here, we share Abraham’s experience, living “like a stranger in a foreign country. . . looking forward to the city with foundations, whose architect and builder is God” (Hebrews 11:9–10).
The Bible mentions rewards in heaven multiple times (Matthew 5:12; Luke 6:23, 35; 1 Corinthians 3:14; 9:18). But why are rewards necessary? Won’t being in heaven with God be enough? Experiencing Him, His glory, and the joys of heaven will be so wonderful, it’s hard to understand why extra rewards would be needed. Also, since our faith rests in Christ’s righteousness instead of our own (Romans 3:21–26), it seems strange that our works would merit reward.
God will give rewards in heaven at the bema, or the judgment seat of Christ, based on our faithfulness in service to Him (2 Corinthians 5:10). The rewards will show the reality of our sonship (Galatians 4:7) and the justice of God (Hebrews 6:10). God will give rewards in heaven in order to fulfill the law of sowing and reaping(Galatians 6:7–9) and make good on His promise that our labor in the Lord is not in vain (1 Corinthians 15:58).
One reason for the rewards in heaven is the fact that Jesus shares His reward with us. Paul said, “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). Our lives are “hidden” with Christ, who is seated at the right hand of God (Colossians 3:1–4). We die with Him and we live with Him and we share in His joy (Romans 6:8; Matthew 25:21). In heaven we will dwell with Him (John 14:1–3). Our lives are inextricably linked with Christ’s. The reward He receives is shared with all of us: “If we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory” (Romans 8:17).
Our rewards in heaven depend on the goodness and power of God. Through Christ’s resurrection we gain an inheritance in heaven; on earth our faith is tested and results in praise and glory and honor when Christ is revealed (1 Peter 1:3–9). The things we do in this life are only permanent (that is, carried with us into heaven) if they are built on the foundation, which is Christ (1 Corinthians 3:11–15).
The rewards we gain in heaven are not like the rewards we earn here on earth. We tend to think in material terms—mansions, jewels, etc. But these things are only representations of the true rewards we will gain in heaven. A child who wins a spelling bee treasures the trophy he receives not for the sake of the trophy itself but for what that trophy means. Likewise, any rewards or honor we gain in heaven will be precious to us because they carry the weight and meaning of our relationship with God—and because they remind us of what He did through us on earth.
In this way, rewards in heaven glorify God and provide us with joy, peace, and wonder as we consider God’s work in us and through us. The closer we were to God during this life, the more centered on Him and aware of Him, the more dependent on Him, the more desperate for His mercy, the more there will be to celebrate. We are like characters in a story who suffer doubt, loss, and fear, wondering if we will ever really have our heart’s desire. When the happy ending comes and desire is fulfilled, there comes a completion.
The story would not be satisfying without that
completion.
Rewards in heaven are the completion of our earthly story, and those
rewards will be eternally satisfying
(Psalm 16:11).
First Corinthians 13:10 says,
“When that which is perfect is come,
then that which
is in part shall be done away”
(KJV).
The ESV puts it this way: “When the perfect comes, the partial will pass away.” The “in part” or “partial” things are the gifts of prophecy, knowledge, and tongues (verses 8–9). There will be a time when these gifts will cease because something better (“that which is perfect”) will replace them. Perfect means “complete”—the incomplete will be replaced by the complete. There is some debate as to what the coming of the “perfect” thing is. The two most common views are the completion of the Bible and the glorification of believers in heaven.
It is our view that the “perfect” thing to come
is the glorification of believers
in heaven, or, more properly, the eternal state.
The completion of the Bible did not put an end to the gift of prophecy (“forth-telling” or preaching) or knowledge (understanding of Scripture). The church is continually being edified today by Spirit-filled preachers and teachers who exercise these gifts. But, for the time being, we are limited in our understanding: “We know in part and we prophesy in part” (1 Corinthians 13:9). When we get to heaven, the “partial” things will give way to the “perfect,” and preaching and teaching will no longer be needed.
What about the gift of tongues, which is mentioned alongside prophecy and knowledge in 1 Corinthians 13:8(but not in verse 9)? The precise wording of verse 8 may hold a clue: the prophecies are said to “cease”; knowledge is said to “pass away”; and tongues are said to “be stilled” (in contrast to love, which “never fails”). Paul uses one Greek verb in reference to the completion of prophecy and knowledge, and a completely different Greek verb in reference to the completion of tongues. The implication is that prophecy and knowledge will be “rendered inoperative or abolished” by an external force, but the gift of tongues will cease on its own. So, when the perfect comes, prophecy and knowledge are actively ended, but tongues will already have ended.
First Corinthians 13:11–12 says, “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. For now we see only a reflection as in a mirror; then we shall see face to face.
Now I know in part;
then I shall know fully, even as I am
fully known.”
When shall we see face to face?
When shall we know fully, even as we are
fully known?
This will occur when we pass
from this life and
enter God’s glorious presence in heaven
(see 1 John 3:2).
When we are glorified in heaven, the perfect will have come,
and we will
truly have put childish ways behind us.
Love never fails, and the English Standard Version adds to our understanding of these words, translating them as “Love never ends.” The next sentence contrasts love with other spiritual gifts: “But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away.” Prophecies, tongues, and knowledge are all temporary. Not so with love. Because love is a basic attribute of God (1 John 4:8) and because God is eternal, love will also be eternal. Love will never fail.
Scripture reveals God’s eternal love for us,
a love that never fails.
God chose us (John 17:24; Ephesians 1:4-5), died for us (Romans 5:8),
and will never leave us (Hebrews 13:5).
In fact, nothing at all can separate us from
God’s eternal love:
“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)
The Greek word translated “fails” in the NIV is related to a verb meaning “to fall.” By saying, “Love never fails,” the Bible means that God’s type of love will not fall or falter. It is constant forever. As God says in Jeremiah 31:3, “I have loved you with an everlasting love.”
When Jesus was born, the angels announced “good tidings of great joy” (Luke 2:10). All who find Jesus know, with the shepherds of the nativity, the joy He brings. Even beforeHis birth, Jesus had brought joy, as attested to in Mary’s song (Luke 1:47) and by John’s response to hearing Mary’s voice as he “leaped for joy” in his mother’s womb (Luke 1:44).
Jesus exemplified joy in His ministry. He was no glum ascetic; rather, His enemies accused Him of being too joyful on occasion (Luke 7:34). Jesus described Himself as a bridegroom enjoying a wedding feast (Mark 2:18–20); He “rejoiced in the Holy Spirit” (Luke 10:21); He spoke of “my joy” (John 15:11) and promised to give His disciples a lifetime supply of it (John 16:24). Joy is reflected in many of Jesus’ parables, including the three stories in Luke 15, which mention “rejoicing in the presence of the angels” (Luke 15:10) and end with a joyful shepherd, a joyful woman, and a joyful father.
Nehemiah told the repentant Israelites that the joy of the Lord would be their strength (Nehemiah 8:10). The early church was characterized by gladness and the joy of the Lord (Acts 2:46; 13:52), and “joy in the Holy Spirit” is a distinguishing mark of the kingdom of God (Romans 14:17). Those who are part of the kingdom share in the kingdom’s delight.
Joy is part of the fruit of the Spirit (Galatians 5:22-23). In fact, it is our Christian duty to rejoice in the Lord (Philippians 3:1; 4:4; 1 Thessalonians 5:16).
In Christ, the believer is “filled with an inexpressible and glorious joy”
(1 Peter 1:8).
Because of its supernatural origin, the joy of the Lord—our gladness of heart—is present even through the trials of life. We know we are children of God, and no one can snatch us away from Him (John 10:28–29). We are heirs to “an inheritance that can never perish, spoil or fade,” and no one can steal it from us (1 Peter 1:4; Matthew 6:20). We see the Author and Finisher of our faith, and, let the enemy rage ever so much, we know who wins in the end (Hebrews 12:2; Psalm 2).
Faith is the victory that overcomes the world, and the joy of the Lord is our strength. Adverse circumstances, instead of hindering our faith, can actually enhance our joy. Paul and Silas knew adversity as they sat with their feet in the stocks in a Philippian jail cell. Their legal rights had been violated. They had been arrested without cause and beaten without a trial. At midnight, since they couldn’t sleep, they sang—loudly—the praises of the Lord they were serving (Acts 16:25). A miracle soon followed (verse 26).
The apostles in Jerusalem were arrested—twice—and ordered not to preach in Jesus’ name. The second time they faced the court, they were beaten. Unfazed, they returned home “rejoicing because they had been counted worthy of suffering disgrace for the Name” and ready to preach some more (Acts 5:41). Of course, the apostles were only following the example of our Lord, who had “for the joy set before him . . . endured the cross, scorning its shame” (Hebrews 12:2).
The joy of the Lord may be inexplicable to the one who does not possess it. But, for the believer in Christ, the joy of the Lord comes as naturally as grapes on a vine. As we abide in Christ, the True Vine, we, the branches, are full of His strength and vitality, and the fruit we produce, including joy, is His doing (John 15:5).
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.
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.
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.”
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).
Righteousness through Faith in Christ
(Romans 3:21–31)
1Finally, my brothers, rejoice in the Lord. It is no trouble for me to write the same things to you again, and it is a safeguard for you.
2Watch out for those dogs, those workers of evil, those mutilators of the flesh!3For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh— 4though I myself could have such confidence.
If anyone else thinks he has grounds for confidence in the flesh, I have more:5circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin; a Hebrew of Hebrews; as to the law, a Pharisee; 6as to zeal, persecuting the church; as to righteousness in the law, faultless.
7But whatever was gain to me I count as loss for the sake of Christ. 8More than that, I count all things as loss compared to the surpassing excellence of knowing Christ Jesus my Lord, for whom I have lost all things. I consider them rubbish, that I may gain Christ 9and be found in Him, not having my own righteousness from the law, but that which is through faith in Christ,a the righteousness from God on the basis of faith.
10I want to know Christ and the power of His resurrection and the fellowship of His sufferings, being conformed to Him in His death, 11and so, somehow, to attain to the resurrection from the dead.
Citizenship in Heaven
17Join one another in following my example, brothers, and carefully observe those who walk according to the pattern we set for you. 18For as I have often told you before, and now say again even with tears: Many live as enemies of the cross of Christ. 19Their end is destruction, their god is their belly, and their glory is in their shame. Their minds are set on earthly things.
20But our citizenship is in heaven, and we eagerly await a Savior from there, the Lord Jesus Christ, 21who, by the power that enables Him to subject all things to Himself, will transform our lowly bodies to
be like His glorious body.
My cup overflows
is a metaphor for
God's
abundant spiritual provision,
and the joy and peace that
come from
a close relationship with God
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.
“I am the way and the truth and the life”
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.
So how do we follow Him today? The same way the disciples did long ago. They heard the words of Jesus and believed them. They took His words and obeyed them. They confessed their sins to Jesus as their Lord and God. They believed that He died to take the punishment of their sins and rose from the dead to give them new life. They followed His example and command to tell others the truth about sin, righteousness, and judgment.
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).
Identity in Christ
means that a person's TRUE identity
is based on
what Jesus has done for them,
not on what we do.
We seek not our own deeds, but point others
to the cross,
the author of our faith
We are adopted into Gods Family
through
Faith in Christ
What does identity in Christ mean?
It means that a person's identity is based on being chosen to share in God's glory.
- It means that a person's identity is based on what Jesus has done, not on what they can do.
- It means that a person's identity is based on being a part of God's family, not on anything else.
- It means that a person's identity is based on being a "new creation" through the sacrifice of Jesus.
“When Cephas came to Antioch, however, I opposed him to his face, because he stood condemned. 12For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself, for fear of those in the circumcision group. 13The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray.
14When I saw that they were not walking in line with the truth of the gospel, I said to Cephas in front of them all, “If you, who are a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?”
15We who are Jews by birth and not Gentile “sinners” 16know that a man is not justified by works of the law, but by faith in Jesus Christ. So we, too, have believed in Christ Jesus, that we may be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
17But if, while we seek to be justified in Christ, we ourselves are found to be sinners, does that make Christ a minister of sin? Certainly not! 18If I rebuild what I have already torn down, I prove myself to be a lawbreaker.
19For through the law I died to the law so that I might live to God. 20I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me.21I do not set aside the grace of God. For if righteousness comes through the law, then Christ died for nothing.”
Paul is making the case that nobody can
be justified before God
by following the works of the law.
One can only be justified before God by faith in Christ
(Galatians 1:8–9; 2:16).
In the middle of that argument, this is a complicated verse to fully understand. What Paul seems to be saying is that the penalty for not keeping the law perfectly was death. Paul, as a former Pharisee who loved the law of Moses, understood that he had not kept it perfectly. The law revealed just how sinful Paul was and condemned him to death. In comparison to a perfect, holy God, nothing less than perfection is owed. If we sin, at all, in any way, then we're unworthy to be in His presence. We cannot be "justified" to a perfectly holy God, because we are not holy!
Christ, though, paid the penalty Paul owed for failing to keep the law. This is what allows God to "declare" us justified, though we ourselves have sinned. Jesus died in Paul's place. Once dead, someone is dead to everything, including the law. So Paul, through Christ, died to the law. That freed him to truly "live to God." As he will say in the following verse, he died with Christ and now lives by faith in Christ.
Romans 9:33 says, “As it is written: ‘See, I lay in Zion a stone that causes people to stumble and a rock that makes them fall, and the one who believes in him will never be put to shame.’” In this passage, the apostle Paul begins by expressing his anguish over the Jews who reject Christ. In verses 30–33, he shows us why.
Instead of accepting
God’s righteousness by faith,
they attempt to earn
righteousness through their own works,
causing them to
stumble over the stumbling stone,
which is Christ
(verse 33)
In contrast, Paul declares that those who believe in Christ will not be put to shame. The statement is presented as a matter of fact and can be seen as a promise. It signifies that those who trust in Christ for eternal life and are declared righteous by faith will never experience disappointment or disgrace at the end. They will not be ashamed. This assurance in Christ motivates us to remain in Him, unlike pursuing a works-based righteousness, where our confidence relies on our own abilities.
Scripture gives us certainty that whoever believes in Jesus will not be put to shame, and it points to the monumental event of the resurrection. In another of his letters, Paul argues that Christianity would be false if Christ’s resurrection never occurred, and our hope would be in vain (1 Corinthians 15:12–20). Evidence for the resurrection abounds, including the conversion of Paul, the radical transformation of the disciples, their willingness to suffer for what they claimed to have seen, and their credible eyewitness testimony.
Our faith in Christ is never misplaced. Those who trust in Him will not be put to shame, for He has won the victory over death and the grave (Revelation 1:18). But various factors can sometimes shake our confidence. These include our own sins and even our lack of spiritual growth. It is easy to lose assurance of salvation after a major failure, and sometimes we make the mistake of the unbelieving Jews in Romans 9,
placing hope in our good deeds rather than Christ’s perfect work.
Christians at all stages of spiritual development
must be reminded that
our hope is firmly anchored
in Christ:
In Christ alone my hope is found,
He is my light, my strength, my song;
This Cornerstone, this solid Ground,
Firm through the fiercest drought and storm.
What heights of love, what depths of peace,
When fears are stilled, when strivings cease!
My Comforter, my All in All,
Here in the love of Christ I stand.
Our response to having a
secure
foundation in Christ
should
be one of gratitude.
Knowing that we will not be put to shame provides motivation to live for God every day in every circumstance. This security doesn’t give us a license to sin but rather empowers us to freely obey God without fear of condemnation from the law.
This security should also motivate us to evangelize the lost. Christ is not just our hope; He is the hope of everyone else as well. It is our responsibility to point others to Christ through our words and actions. Our prayer is that they may not stumble over the Stumbling Stone but instead discover true, life-giving hope.
The gospel
is the “good news” because
it contains the exceedingly
wonderful message
of God’s
redemption of sinful humanity
through
the death and resurrection of
His Son, Jesus Christ.
The gospel is the heart,
the central core
of Christian preaching
The English noun gospel comes from the Anglo-Saxon term godspell, meaning “glad tidings.” It is translated from the Greek evangelion, which means “good message.” Originally, the word was related to news of military triumph. But when the New Testament was recorded, its writers assigned the term gospel to the “good news” of salvation in Jesus Christ.
The gospel encompasses the entire communication of redemption and salvation to humans as preached by Jesus Christ and His followers (Matthew 4:23; Romans 10:15). Later, the term gospel was also applied to the four historical records of Jesus Christ’s life written by Matthew, Mark, Luke, and John. These four men are the original “evangelists,” or writers of the evangelion.
The announcing of good news began with an angel heralding John the Baptist’s birth to his father, Zechariah: “I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news” (Luke 1:19). John the Baptist was the first to preach the gospel (Mark 1:1–4). After John baptized Jesus, God’s Spirit and anointing rested on the Lord “to bring Good News to the poor . . . to proclaim that captives will be released, that the blind will see, that the oppressed will be set free” (Luke 4:18, NLT) and to “proclaim the good news of God” (Mark 1:14).
“The time has come,” Jesus began. “The kingdom of God has come near. Repent and believe the good news!” (Mark 1:15). The gospel Jesus proclaimed focused on the arrival of God’s kingdom (Luke 10:9; 17:21). Through Christ’s coming to earth, God’s rule would be completed (Matthew 6:10), His righteousness established (Isaiah 9:7; 32:1), and His people glorified (Romans 8:17–18; Colossians 1:27). After Christ’s resurrection, the gospel was preached by those who had witnessed His life (Acts 5:42; 8:4–5, 35; Romans 1:1–4, 9), and today it continues to be preached throughout the world by His followers.
The gospel is good news because in it we find God’s promise of forgiveness from sin. John testified that Jesus is “the Lamb of God, who takes away the sins of the world!” (John 1:29; see also Luke 24:46–47; Isaiah 53:4–6; Acts 13:38; Hebrews 9:28). Through the gospel, we receive God’s power to live a new life in the righteousness of Jesus Christ: “For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last” (Romans 1:16–17; see also Romans 3:21–26).
According to the gospel, sin separated us from God (Isaiah 59:2; Romans 3:23; Ephesians 4:18). But when Jesus died on the cross, He paid the price and canceled the debt of sin for all who would believe in Him. He was “pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him” (Isaiah 53:5; see also Colossians 1:20). The gospel is good news because, through faith in Jesus Christ, we are reconciled to God and brought near to Him in fellowship: “Since we have been made right in God’s sight by faith, we have peace with God because of what Jesus Christ our Lord has done for us” (Romans 5:1, NLT).
The gospel is good news because “to all who did receive him, to those who believed in his name, he gave the right to become children of God—children born not of natural descent, nor of human decision or a husband’s will, but born of God” (John 1:12–13). Everyone who believes in the gospel and submits to its demands receives new life in Jesus Christ. We are adopted into God’s family (Romans 8:14–17; Galatians 3:26). We are “born of the Spirit” (John 3:5–8) and receive the “gift of the Holy Spirit” (Acts 2:38; see also John 7:37–39), who guarantees our heavenly inheritance (Ephesians 1:13–14).
The gospel is the greatest love story ever told (John 15:13). What could be more excellent news than its promise of eternal life in Jesus Christ?: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:16–17; see also John 11:25).
The Mystery of the Gospel
1For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles...
2Surely you have heard about the stewardship of God’s grace that was given to me for you, 3that is, the mystery made known to me by revelation, as I have already written briefly. 4In reading this, then, you will be able to understand my insight into the mystery of Christ, 5which was not made known to men in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets. 6This mystery is that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.
7I became a servant of this gospel by the gift of God’s grace, given me through the working of His power. 8Though I am less than the least of all the saints, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ,9and to illuminate for everyone the stewardshipb of this mystery, which for ages past was kept hidden in God, who created all things. 10His purpose was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, 11according to the eternal purpose that He accomplished in Christ Jesus our Lord.
12In Him and through faith in Himc we may enter God’s presence with boldness and confidence. 13So I ask you not to be discouraged because of my sufferings for you, which are your glory.
Paul’s Prayer for the Ephesians
14... for this reason I bow my knees before the Father,d 15from whom every family in heaven and on earth derives its name. 16I ask that out of the riches of His glory He may strengthen you with power through His Spirit in your inner being, 17so that Christ may dwell in your hearts through faith. Then you, being rooted and grounded in love, 18will have power, together with all the saints, to comprehend the length and width and height and depth 19of the love of Christ, and to know this love that surpasses knowledge, that you may be filled with all the fullness of God.
20Now to Him who is able to do immeasurably more than all we ask or imagine, according to His power that is at work within us, 21to Him be the glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.
Second Corinthians 5:6–7 says,
"So we are always of good courage.
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"
(ESV, emphasis added).
Other versions use the word live, rather than walk. The "walk" here is a metaphorical reference to the way a person conducts his or her life. We still use the phrase "all walks of life" to mean a variety of lifestyles or cultures.
The apostle Paul reminds his readers that followers of Christ must not build their lives around things that have no eternal significance. Rather than pursuing the same things the world pursues, a Christian should focus on the unseen realities such as Jesus and heaven. Paul goes on to say, "So whether we are at home or away, we make it our aim to please him. For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil" (2 Corinthians 5:9–10). Jesus instructed us to store up treasure in heaven (Matthew 6:19–20; Luke 12:33). He promised rewards to everyone who does His will (Matthew 16:27; 1 Peter 1:17; Revelation 22:12) and punishment for those who reject Him (Matthew 25:24–46; John 3:16–18).
Walking by faith means living life in light of eternal consequences. To walk by faith is to fear God more than man; to obey the Bible even when it conflicts with man’s commands; to choose righteousness over sin, no matter what the cost; to trust God in every circumstance; and to believe God rewards those who seek Him, regardless of who says otherwise (Hebrews 11:6).
Rather than loving the things of this world (1 John 2:15–16), Christians should spend their lives glorifying God in everything they do (1 Corinthians 10:31). It requires faith to live this way because we cannot see, hear, or touch anything spiritual. When we base our lives on the truth of God’s Word, rather than on the popular philosophy of our day, we are going against our natural inclinations. Our natural instinct may be to hoard money, but walking by faith says we should give to those in need (Luke 11:41; Ephesians 4:28). Society may say that sexual immorality is acceptable, but those who walk by faith base their standards on God’s unchanging Word, which says any sex outside of marriage is sin (1 Corinthians 6:18; Ephesians 5:3; Galatians 5:19).
To walk by faith
requires that we tune
our hearts to
the voice of the Holy Spirit
and the truth of His Word
(John 10:27; 16:13).
We choose to live according to what God reveals to us, rather than trust our own understanding
(Proverbs 3:5–6).
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.
But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit” (2 Corinthians 3:18, NASB).
With those few words—“from glory to glory”—Paul sums up our entire Christian life, from redemption and sanctification on earth, to our glorious eternal welcome into heaven. There is a great deal of content packed into those few words. It’s all so important that Paul labors at great length, from 2 Corinthians 2:14 through the end of chapter 5, to open his readers’ eyes to a great truth. Let’s see why that truth matters so much.
The same Greek word for “glory” is used twice in the phrase from glory to glory, yet each usage refers to something different. The first “glory” is that of the Old Covenant—the Law of Moses—while the second is that of the New Covenant, the gospel of Jesus Christ. Both have astonishing splendor.
The Old Covenant was given to Moses directly from God, written by God’s own finger (Exodus 31:18). That root of our Christian faith is glorious indeed; it’s the glory we’re coming “from.” Yet the New Covenant, the glory we’re going “to,” far surpasses that of the Old.
The transformation is from the glory of the Law. Like the stone it was written on, the Law was inflexible and absolute, applying to all Israelites without much regard for individual circumstances (Hebrews 10:28). Though holy, good, and righteous in itself (Romans 7:12), the Law was, for us sinners, the letter that kills us (2 Corinthians 3:6). The Law was an external force to control behavior. In addition, stone, despite its strength, is earthly and will eventually wear away. The Law was merely a temporary guardian (Galatians 3:23–25) until something better came along.
The transformation is to the glory of the New Covenant, which far surpasses the Old in every way. It forgives us of our sin and gives us sinners life (John 6:63). It is written on believers’ hearts by the Holy Spirit (Jeremiah 31:33; 2 Corinthians 3:3), so our obedience to God springs up from within us by God-given desires rather than by threats of legal punishment. In place of a cold set of writings as a guide for pleasing God, we now have Father, Son and Holy Spirit making their home with us, fellowshipping in loving intimacy, teaching us everything we must know and do (John 14:23; 16:13). That position in Christ is as permanent, eternal, and spiritual as God Himself, rather than temporary and earthly.
Paul is intent on directing Christians to
focus on
the spiritual glory of
the
New Covenant
rather than
the physical glory of the Old,
as many Jews in his day refused to do.
He compared the two types of glory by recalling how
Moses absorbed and reflected
God’s glory for a time after being in his presence
(2 Corinthians 3:7–11, 13; cf. Exodus 34:29–35).
Though Moses’ glow had a spiritual cause, there was nothing spiritual about the effect—any person, regardless of his relationship with God, could see the glow on Moses’ face, which he covered with a veil.
Not so the glory of the New Covenant. That can be seen only with a believer’s spiritual eyes—what Paul is doing his best to open, so that we discern the gospel’s glory. So he writes, “For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ” (2 Corinthians 4:6).
But, as we
move from glory to glory, there’s something even more important
about the glory of the New Covenant
that Christians must understand: its supernatural power to transform us.
And that brings us to God’s ultimate purpose and destination for every believer,
to transform us into the image of His own beloved Son
(2 Corinthians 3:18; Romans 8:28–30; Philippians 3:20–21)
Before he finishes with the topic of being transformed from glory to glory,
Paul presents yet one more astonishing claim:
“Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!”
(2 Corinthians 5:17)
This is the invitation the Lord makes to all Christians, to have our lives radically transformed here and now, by opening our eyes to see the glorious journey He is taking us on “from glory to glory.”
The message of the cross is unmistakably clear. The Son of God came into the world to bear witness to the truth, not to judge the world but that the world might be saved through Him (Mark 10:45). This is the power and wisdom of God. The gospel evokes very different responses from its hearers: “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” (1 Corinthians 1:18).
God chose the foolish things of the world to shame the wise, the weak things of the world to shame the strong, and the “low and despised” things of the world to be raised up for His glory (1 Corinthians 1:27–29, NET). This is the wisdom of God. Wisdom is the power of insight to use knowledge to one’s advantage, and God definitely has the advantage. “God was pleased through the foolishness of what was preached to save those who would believe” (1 Corinthians 1:21).
The message of the cross is that the Son of God was crucified to atone for the sins of mankind and secure pardon and salvation for all who would believe in Him. It is this message that is considered folly by those who are perishing—those who disbelieve God’s sentence of death on humanity and prefer human ideas over God’s truth. The message of the cross is divinely inspired, holy, and eternal. It is the love of God come into the world through the Son to destroy the works of the devil (John 18:37; 1 John 3:8). The message of the cross is the wisdom and power of God to keep the promise of John 3:16, to give eternal life to all who believe in the Son. It is also the grace of God rendering to the believer the gifts of repentance, justification, and sanctification, all of which find their meaning in Christ crucified (Luke 23:33–43).
Galatians 5:11
Now, brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished.
Romans 9:32-33
Why not? Because their pursuit was not by faith, but as if it were by works. They stumbled over the stumbling stone, / as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to shame.”
1 Peter 2:7-8
To you who believe, then, this stone is precious. But to those who do not believe, “The stone the builders rejected has become the cornerstone,” / and, “A stone of stumbling and a rock of offense.” They stumble because they disobey the word—and to this they were appointed.
Isaiah 8:14
And He will be a sanctuary—but to both houses of Israel a stone of stumbling and a rock of offense, to the dwellers of Jerusalem a trap and a snare.
Acts 17:32
When they heard about the resurrection of the dead, some began to mock him, but others said, “We want to hear you again on this topic.”
Romans 1:16
I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek.
Galatians 6:14
But as for me, may I never boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
Philippians 3:18
For as I have often told you before, and now say again even with tears: Many live as enemies of the cross of Christ.
Isaiah 28:16
So this is what the Lord GOD says: “See, I lay a stone in Zion, a tested stone, a precious cornerstone, a sure foundation; the one who believes will never be shaken.
Matthew 11:6
Blessed is the one who does not fall away on account of Me.”
Luke 2:34
Then Simeon blessed them and said to His mother Mary: “Behold, this Child is appointed to cause the rise and fall of many in Israel, and to be a sign that will be spoken against,
John 6:60-66
On hearing it, many of His disciples said, “This is a difficult teaching. Who can accept it?” / Aware that His disciples were grumbling about this teaching, Jesus asked them, “Does this offend you? / Then what will happen if you see the Son of Man ascend to where He was before? ...
John 12:37-41
Although Jesus had performed so many signs in their presence, they still did not believe in Him. / This was to fulfill the word of Isaiah the prophet: “Lord, who has believed our message? And to whom has the arm of the Lord been revealed?” / For this reason they were unable to believe. For again, Isaiah says: ...
Acts 13:41
‘Look, you scoffers, wonder and perish! For I am doing a work in your days that you would never believe, even if someone told you.’”
Romans 11:9-11
And David says: “May their table become a snare and a trap, a stumbling block and a retribution to them. / May their eyes be darkened so they cannot see, and their backs be bent forever.” / I ask then, did they stumble so as to fall beyond recovery? Certainly not! However, because of their trespass, salvation has come to the Gentiles to make Israel jealous.
1 Corinthians 1:18
For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.
1 Corinthians 2:2
For I determined not to know any thing among you, save Jesus Christ, and him crucified.
Luke 24:46,47
And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: …
Isaiah 8:14,15
And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem…
Matthew 11:6
And blessed is he, whosoever shall not be offended in me.
Matthew 13:57
And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.
1 Corinthians 1:28
And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
1 Corinthians 2:14
But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
Ephesians 1:17-18
that the God of our Lord Jesus Christ, the glorious Father, may give you a spirit of wisdom and revelation in your knowledge of Him. / I ask that the eyes of your heart may be enlightened, so that you may know the hope of His calling, the riches of His glorious inheritance in the saints,
Philippians 1:9-11
And this is my prayer: that your love may abound more and more in knowledge and depth of insight, / so that you may be able to test and prove what is best and may be pure and blameless for the day of Christ, / filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.
James 1:5
Now if any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
Romans 12:2
Do not be conformed to this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what is the good, pleasing, and perfect will of God.
1 Corinthians 2:9-10
Rather, as it is written: “No eye has seen, no ear has heard, no heart has imagined, what God has prepared for those who love Him.” / But God has revealed it to us by the Spirit. The Spirit searches all things, even the deep things of God.
Ephesians 5:17
Therefore do not be foolish, but understand what the Lord’s will is.
2 Peter 1:2-3
Grace and peace be multiplied to you through the knowledge of God and of Jesus our Lord. / His divine power has given us everything we need for life and godliness through the knowledge of Him who called us by His own glory and excellence.
Proverbs 2:3-6
if you truly call out to insight and lift your voice to understanding, / if you seek it like silver and search it out like hidden treasure, / then you will discern the fear of the LORD and discover the knowledge of God. ...
1 John 5:14-15
And this is the confidence that we have before Him: If we ask anything according to His will, He hears us. / And if we know that He hears us in whatever we ask, we know that we already possess what we have asked of Him.
2 Timothy 2:7
Consider what I am saying, for the Lord will give you insight into all things.
Jeremiah 9:23-24
This is what the LORD says: “Let not the wise man boast in his wisdom, nor the strong man in his strength, nor the wealthy man in his riches. / But let him who boasts boast in this, that he understands and knows Me, that I am the LORD, who exercises loving devotion, justice and righteousness on the earth—for I delight in these things,” declares the LORD.
Daniel 2:21-22
He changes the times and seasons; He removes kings and establishes them. He gives wisdom to the wise and knowledge to the discerning. / He reveals the deep and hidden things; He knows what lies in darkness, and light dwells with Him.
Isaiah 11:2
The Spirit of the LORD will rest on Him—the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and fear of the LORD.
Psalm 119:66
Teach me good judgment and knowledge, for I believe in Your commandments.
Hosea 6:3
So let us know—let us press on to know the LORD. As surely as the sun rises, He will appear; He will come to us like the rain, like the spring showers that water the earth.
Colossians 1:3,4,6
We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, …
Romans 1:8-10
First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world…
Ephesians 1:15,16
Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, …
1 Samuel 12:23
Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way:
Acts 12:5
Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.
Philippians 1:4
Always in every prayer of mine for you all making request with joy,
1 Corinthians 1:5
That in every thing ye are enriched by him, in all utterance, and in all knowledge;
Ephesians 1:15-20
Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, …
Ephesians 3:14-19
For this cause I bow my knees unto the Father of our Lord Jesus Christ, …
of his.
Colossians 4:12
Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.
Psalm 143:10
Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness.
John 7:17
If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
wisdom.
Colossians 3:16
Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
Colossians 4:5
Walk in wisdom toward them that are without, redeeming the time.
Psalm 119:99
I have more understanding than all my teachers: for thy testimonies are my meditation.
The Supremacy of the Son
(Colossians 1:15–23)
1On many past occasions and in many different ways, God spoke to our fathers through the prophets. 2But in these last days He has spoken to us by His Son,awhom He appointed heir of all things, and through whom He made the universe.
3The Son is the radiance of God’s glory and the exact representation of His nature, upholding all things by His powerful word. After He had provided purification for sins, He sat down at the right hand of the Majesty on high. 4So He became as far superior to the angels as the name He has inherited is excellent beyond theirs. 5For to which of the angels did God ever say:
“You are My Son;
today I have become Your Father”?
Or again:
“I will be His Father,
and He will be My Son”?
And again,
when God brings His firstborn into the world,
He says:
“Let all God’s angels worship Him.”
Now about the angels He says:
“He makes His angels winds,
His servants flames of fire.”
But about the Son He says:
“Your throne, O God, endures forever and ever,
and justice is the scepter of Your kingdom.
You have loved righteousness
and hated wickedness;
therefore God, Your God, has anointed You
above Your companions with the oil of joy.”
And:
“In the beginning, O Lord,
You laid the foundations
of the earth,
and the heavens are the work
of Your hands.
They will perish, but You remain;
they will all wear out like a garment.
You will roll them up like a robe;
like a garment they will be changed;
but You remain the same,
and Your years will never end.”
Yet to which of the angels did God ever say:
“Sit at My right hand
until I make
Your enemies a footstool for Your feet”?
Are not the angels ministering spirits
sent to serve
those who will inherit salvation?
A main theme of the book of Hebrews is explaining the work of Jesus in the context of the Old Testament system. Jesus was the fulfillment of the Old Testament Jewish traditions and roles. Another main theme of Hebrews is that Jesus does not simply represent a new way of doing things. Rather, He is supreme. He is the actual fulfillment of the old way of doing things and is therefore greater than those ways. Concerning the temple system under the Mosaic Law, the author of Hebrews writes, “But in fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises” (Hebrews 8:6). In essence, Jesus is greater than the Old Testament system. He both encompasses and supersedes the old way of doing things. This is evident in the many comparisons of Jesus to Old Testament roles and rituals. For instance, we are told that “but because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them” (Hebrews 7:24–25). Jesus, therefore, encompasses the Old Testament priesthood and is supreme over it (see here for more on this).
Hebrews explains that Christ is supreme over more than just roles and systems. Hebrews 1:3a says, “The Son is the radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word.” Similarly, Colossians 2:9 says, “For in Christ all the fullness of the Deity lives in bodily form.” Essentially, Jesus is God.
Colossians 1:15–23 is labeled “The Supremacy of Christ” in some Bibles. In this passage, Paul makes it plain that Jesus is over all things. Christ is called “the image of the invisible God” and “the firstborn over all creation” (Colossians 1:15). The word firstborn may seem confusing. It does not imply that Christ was created (as in the doctrine of the Jehovah’s Witnesses). Instead, the term firstborn refers to a position of authority. To be “firstborn” was to hold an honored position. Paul immediately goes on to explain Jesus’ role in creation: “For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him” (Colossians 1:16). This means that Jesus is not created but is Creator. He is God.
Paul goes on to say, “He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy” (Colossians 1:17–18). Paul highlights multiple areas in which Christ has authority—over creation, over the Church, over death, and finally “in everything.” Christ is both before all things and encompasses all things (“in Him all things hold together”). Therefore, Christ is supreme.
This doctrine is essential to our view of and worship of Christ. The supremacy of Christ affirms that Jesus is fully God. He is not simply a man greater than the rest but is truly above all creation, as only God can be. This truth is essential for our salvation. God is infinite and, therefore, our sin against Him is an infinite offense. In order to atone for this offense, the sacrifice must be infinite. Jesus, as God, is infinite and thus an able sacrifice.
That Jesus is supreme excludes us from saying that He is only one of many ways to God. He is not just a good moral teacher whom we may choose to follow; rather, He is God, and He is over all. Jesus’ supremacy also makes it evident that we cannot atone for our own sins. In fact, “it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4). Jesus both fulfilled and replaced that system. Salvation is not based on works (see Ephesians 2:1–10). And, once we are saved, Jesus’ supremacy shows us that we cannot aspire to be like Him of our own strength. Jesus is unlike any other, supreme over all. Christians are called to be like Jesus, but this is through the work of the Holy Spirit (Philippians 2:12–13; Romans 8).
The supremacy of Jesus teaches us that He is not simply a spiritual being above the rest. Paul tells us that through Him all things visible and invisible, in heaven and on earth, i.e., spiritual and physical, were created (see Colossians 1:16). Hebrews 1:4 calls Jesus superior to the angels. This truth negates any tendencies toward angel worship. Jesus created the angels and is above them. We are explicitly told He is greater than they. Therefore, we need only worship Jesus. Similarly, that Jesus created the things of earth means that creation is not worthy of our worship. Jesus is supreme over both the physical and spiritual realms, thus giving both arenas importance while still remaining sovereign over them.
When we understand the supremacy of Christ, we have a more accurate view of Him. We more fully understand the depth of His love; we are more able to receive and to respond to His love. Theologians believe that Colossians was written, in part, to combat heresies rising in Colossae. It seemed fitting to Paul to affirm the supremacy of Christ in order to quash these misled beliefs. He affirmed Christ’s supremacy, His lordship, and His sufficiency for us. Hebrews explains the link between the Old Testament covenant and the new covenant of Jesus. It reveals the old system as a shadow of the ultimate fulfillment in Jesus Christ. The supremacy of Christ is central to an accurate view of His Person, His work, our status as believers, and the Kingdom.
In Romans 8:38–39, the apostle Paul articulates one of the most profoundly comforting reassurances in Scripture: “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 Godthat is in Christ Jesus our Lord.”
The psalmist echoes Paul’s conviction that neither death nor life can separate us from God’s love: “I can never escape from your Spirit! I can never get away from your presence! If I go up to heaven, you are there; if I go down to the grave, you are there!” (Psalm 139:7–8, NLT). God is present everywhere. There is no place we can go and be cut off from His presence. The Bible also tells us that God, by His very nature, is love (1 John 4:8, 16). And if God is love and exists everywhere, then it stands to reason that nothing and no place can isolate us from His love.
Paul relates a laundry list of things that could potentially have the power to barricade us from God’s loving presence: life, death, angels, demons, the present, the future, powers, height, depth, and anything else in all creation. With that last item, nothing is left out! And then Paul affirms that none of these things are powerful enough to create a barrier between us and the boundless love of God in Christ. Everything in all the universe, whether in this present life or the life to come, is under God’s sovereign control and the dominion of His Son, Jesus Christ our Lord (Ephesians 1:22; 1 Corinthians 15:27–28; Hebrews 2:8).
God displayed His great love for us on the cross (Romans 5:8; John 3:16–17). On Calvary, Jesus Christ triumphed over all things, including death and every living enemy, by offering His life in our place (Colossians 2:15). When we receive God’s gift of salvation, we are “buried with Christ” through baptism and “raised to new life” by “the mighty power of God, who raised Christ from the dead” (Colossians 2:12, NLT). Paul continues, “You were dead because of your sins and because your sinful nature was not yet cut away. Then God made you alive with Christ, for he forgave all our sins. He canceled the record of the charges against us and took it away by nailing it to the cross” (Colossians 2:13–14, NLT).
The redeemed of the Lord are made spiritually and eternally alive in Christ. We died and were buried with Jesus and then raised and restored to newness of life. Not one thing in this life or even in death can ever cause lasting harm to us because Jesus Christ rescinded all charges against us. For this reason, nothing and no one will ever be able to separate us from the love of God that is in Jesus Christ. We belong to the Lord forever (Isaiah 43:1; John 1:12; 10:28; Romans 8:15; 14:8).
We may sometimes feel like our pain, sorrow, and loss distance us from God’s affection. But to this deception, Paul asks, “Can anything ever separate us from Christ’s love? Does it mean he no longer loves us if we have trouble or calamity, or are persecuted, or hungry, or destitute, or in danger, or threatened with death? . . . No, despite all these things, overwhelming victory is ours through Christ, who loved us” (Romans 8:35–37, NLT).
When we feel separated from God’s love, the problem is not any lack on His part. The hindrance comes from our perception. When instability and insecurity threaten us, our confidence must rest securely in the knowledge of God’s love for us and not in our own feelings. Human love is often erratic, weak, fluctuating. Doubt, circumstances, and fear can obscure our awareness of the Lord’s presence. We must stand on the sure promise of God’s Word that His love never fails (1 Corinthians 13:8). It is never-ending (Lamentations 3:22). The Lord’s faithful love endures forever (Psalm 136:7, 13, 21).
God does not promise us a life free of affliction, but He does promise to be with us through anything and everything we face with His all-powerful, steadfast agape love. For believers in Jesus Christ, God’s love is a constant supply poured out by the Holy Spirit (Romans 5:5). His love can be counted on in the calamities of life and leaned upon in the crisis of death.
Philippians 4:7 refers to “the peace of God which transcends all understanding.” Most of Paul’s letters began with the words “Grace and peace to you from God our Father and the Lord Jesus Christ.” Peace is a state of tranquility or quietness of spirit that transcends circumstances. The term peace is described in Scripture as a gift from God and congruent with His character (1 Thessalonians 5:23; Galatians 6:16; 1 Peter 1:2; Hebrews 13:20).
If God is peace, then to know God is to bask in His peace. The closer we draw to Him, the more of His peace we can enjoy (James 4:8). God gives us clear instructions about how to draw near to Him. Psalm 24:3–4 says, “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.” But Scripture is also clear that we cannot make ourselves clean enough or pure enough to earn the presence of the Lord (Romans 3:10, 23). So how do we draw near enough to experience His peace? Jesus said, “Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid” (John 14:27). We come into the presence of the Lord through His Son (John 14:6). When we allow Jesus’ death and resurrection to purchase our forgiveness from God, we are counted as righteous (2 Corinthians 5:21). Our sins are forgiven because Jesus already paid the price for them. Only then can we have peace with God (Romans 4:5; 5:1; 1 John 4:10).
The initial peace that comes from having our consciences wiped clean grows as we get to know God better (Hebrews 10:22). Second Peter 1:2 says, “May God give you more and more grace and peace as you grow in your knowledge of God and Jesus our Lord” (NLT). When we grow in understanding of the depths and riches of God’s love toward us (Ephesians 3:18–19; Romans 8:38–39), our minds and spirits begin to rest in His power and wisdom. We begin to understand that He really will make all things work together for our good (Romans 8:28). We learn that His purposes will be accomplished (Psalm 33:11; Proverbs 19:21; Isaiah 45:9; 46:9–11).
Certain attitudes can destroy the peace of God. When we equate trust with the assumption that God will give us whatever we want, we set ourselves up for disappointment. The Bible is filled with examples of the opposite happening to God’s people (2 Corinthians 12:7–9; Hebrews 11:13; Psalm 10:1). Trust means we have set our hearts to believe God, whatever may happen. When we insist on being in control, we sabotage God’s desire to let us live in peace. When we choose worry rather than faith, we cannot live in peace. Jesus warned us often about fear and worry (Matthew 6:34; Luke 12:29; Philippians 4:6). Worry is the enemy of peace. God invites us to cast our cares upon Him and then let go of them (1 Peter 5:7).
Living in peace can be compared to the
petals of a flower
unfolding in the morning sunlight.
The petals of peace in our lives unfold as we
learn more about God.
We discover that His character is
always faithful.
We experience His continual goodness. We read more of His promises (Psalm 100:5; 115:11; Isaiah 26:4). We learn to bask in His overwhelming love for us (Romans 8:38–39). We refuse to allow ever-changing circumstances to determine our level of contentment, relying instead upon the character of God that never changes (James 1:17; Malachi 3:6).
When we develop a lifestyle of making the Lord our refuge, we begin to live in the peace of God (Psalm 46:1; 62:8). Psalm 91:1 holds the secret to living in the peace of God: “He that dwells in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.” That secret place in our hearts is where we go to meet with God. When we choose to live there and hide away under His shadow, staying in constant communion with Him, we can remain peaceful, even when circumstances may not be. When we learn to cry out to Him in times of trouble, we find that His peace really does pass all human understanding (Philippians 4:7).
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.”
The precise identity of the “angel of the Lord” is not given in the Bible. However, there are many important “clues” to his identity. There are Old and New Testament references to “angels of the Lord,” “an angel of the Lord,” and “the angel of the Lord.” It seems when the definite article “the” is used, it is specifying a unique being, separate from the other angels. The angel of the Lord speaks as God, identifies Himself with God, and exercises the responsibilities of God (Genesis 16:7-12; 21:17-18; 22:11-18; Exodus 3:2; Judges 2:1-4; 5:23; 6:11-24; 13:3-22; 2 Samuel 24:16; Zechariah 1:12; 3:1; 12:8). In several of these appearances, those who saw the angel of the Lord feared for their lives because they had “seen the Lord.” Therefore, it is clear that in at least some instances, the angel of the Lord is a theophany, an appearance of God in physical form.
First Corinthians 13 is one of the most famous passages in the New Testament. It is often referred to as the “Love Chapter” because it illustrates a biblical understanding of love. It’s in this chapter that Paul speaks of a time when “we shall see face to face” (1 Corinthians 13:12).
In 1 Corinthians 13:1–3, Paul argues that love surpasses all spiritual gifts.
Even the greatest spiritual gift is worthless without love.
In 1 Corinthians 13:4–7, Paul describes the characteristics of love. These characteristics emphasize the importance of putting the interests of others above our own (cf. John 15:13; Philippians 2:14).
In 1 Corinthians 13:8–12, Paul speaks to the temporary nature of spiritual gifts and the hope that Christians have for a full, complete, and intimate knowledge of God in the future. This section reminds us that spiritual gifts such as speaking in tongues and prophesying are not eternal. Love, however, is eternal and will never fail (verse 8 and verse 13). Therefore, love is what truly matters.
This section also speaks to the limitations of human understanding. Because of sin and human finitude, we can only know and prophesy in part (1 Corinthians 13:9). Currently, we cannot understand God’s ways (Romans 11:33), nor can we fathom the depths of His love (Ephesians 3:17–19). But when Christ returns, sin will disappear and we will finally see God face to face (1 Corinthians 13:12).
The expression face to face appears in 1 Corinthians 13:12. The full verse reads, “For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.” The event described in this verse is often referred to as the “Beatific Vision” (to see God as He is), promised to Christians when Christ returns: “We know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2). In our present state, however, we only have an indirect and imperfect knowledge of God’s infinite wisdom, glory, and love. Thus, we cannot see God as He is.
Paul compares our present knowledge of divine things to a dark reflection in a mirror. In New Testament times, a mirror was formed from polished metal, which could only reflect a dim and imperfect image. Yet Paul promises that God will exchange our dim images for a face-to-face encounter with Himself. On that glorious day, the light of God will shine upon us, and we will be free from all darkness. imperfection, and error. We will know Him fully, even as we are fully known by Him. This mutual recognition and understanding is the epitome of a deeply intimate relationship.
The beatific vision has roots in the Old Testament (Genesis 32:20; Exodus 33:11; Deuteronomy 34:10). In Exodus 33:18–23, Moses asks to see God’s glory, but God tells Moses that no one can see His glory and live. However, God allows Moses to see His back, but not Him in His entirety (that is, in His full glory).
In Matthew 5:8, Jesus promises that the pure in heart will see God. Jesus can make this promise because He is the only one who has seen the Father (John 1:18), and whoever has seen Jesus has seen the Father (John 14:9). Jesus is the “radiance of God’s glory and the exact representation of His being” (Hebrews 1:3). And when He returns, we will behold the fullness of God’s glory. On that day, we will see God as He truly is.
This hope for a face-to-face encounter
with God
gives Christians peace and comfort,
even in difficult circumstances.
When this life comes to an end,
we will see and be seen
by the One
who loved us enough to die for us
(John 3:16; Romans 5:8)
The precise phrase river of life does not appear in the Bible. However, Revelation 22:1–2does refer to “the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb.” The apostle John, in his vision of the New Jerusalem, describes the river as flowing “down the middle of the great street of the city.”
The “water of life” referred to here does not have to be considered physical water as we know it. Rather, the water flowing from the throne is probably symbolic of the water of eternal life, crystal clear to reflect the glory of God in a dazzling, never-ending stream. The fact that the stream emanates from the throne tells us that eternal life flows from God to His people.
Water is a common symbolic representation of eternal life in Scripture. Isaiah refers to drawing water from the “wells of salvation” with joy (Isaiah 12:3). The Old Testament prophet Jeremiah rebuked the Israelites for abandoning God’s “spring of living water” and digging for themselves their own cisterns which could not hold water (Jeremiah 2:13). The Israelites had forsaken the living God, who alone provides eternal life, to chase after false idols, worldliness, and works-based religions. Men do the same today, refusing the water of life only Christ provides for a parched and dusty life of materialism and self-indulgence.
A major feature of the new earth will be the New Jerusalem. John calls it “the Holy City . . . coming down out of heaven from God, prepared as a bride beautifully dressed for her husband” (Revelation 21:2). This glorious city, with its streets of gold and pearly gates, is situated on a new, glorious earth. The tree of life will be there (Revelation 22:2). This city represents the final state of redeemed mankind, forever in fellowship with God: “God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. . . . His servants will serve him. They will see his face” (Revelation 21:3; 22:3–4).
God’s Faithful Messiah
(Genesis 14:17–24; Hebrews 5:1–10)
A Psalm of David.
1 The LORD said to my Lord:
“Sit at My right hand
until I make Your enemies
a footstool for Your feet.”
2The LORD extends Your mighty scepter from Zion:
“Rule in the midst of Your enemies.”
3Your people shall be willing
on Your day of battle.
Arrayed in holy splendor, from the womb of the dawn,
to You belongs the dew of Your youth.
4The LORD has sworn
and will not change His mind:
“You are a priest forever
in the order of Melchizedek.”
5The Lord is at Your right hand;
He will crush kings in the day of His wrath.
6He will judge the nations, heaping up the dead;
He will crush the leaders far and wide.
7He will drink from the brook by the road;
therefore He will lift up His head.
John 3:7
Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous.
1 John 2:29
If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.
Romans 5:1-5
Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. More than that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.
Psalm 106:3
Blessed are they who observe justice, who do righteousness at all times!
Matthew 5:20
For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
Isaiah 33:15-17
He who walks righteously and speaks uprightly, who despises the gain of oppressions, who shakes his hands, lest they hold a bribe, who stops his ears from hearing of bloodshed and shuts his eyes from looking on evil, he will dwell on the heights; his place of defense will be the fortresses of rocks; his bread will be given him; his water will be sure. Your eyes will behold the king in his beauty; they will see a land that stretches afar.
1 Peter 3:14
But even if you should suffer for righteousness' sake, you will be blessed. Have no fear of them, nor be troubled,
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.
1 Peter 5:10
And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you.
Romans 10:4
For Christ is the end of the law for righteousness to everyone who believes.
2 Timothy 2:22
So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart.
1 John 5:18
We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him.
Philippians 3:9
And be found in him, not having a 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--
Matthew 6:33
But seek first the kingdom of God and his righteousness, and all these things will be added to you.
Matthew 5:6
Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
Romans 1:17
For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”
1 Peter 2:24
He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.
Genesis 15:6
And he believed the Lord, and he counted it to him as righteousness.
1 Peter 3:12
For the eyes of the Lord are on the righteous, and his ears are open to their prayer. But the face of the Lord is against those who do evil.
Proverbs 21:3
To do righteousness and justice is more acceptable to the Lord than sacrifice.
Colossians 1:15-17
The Son is the image of the invisible God, the firstborn over all creation. / For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him. / He is before all things, and in Him all things hold together.
John 1:1-3
In the beginning was the Word, and the Word was with God, and the Word was God. / He was with God in the beginning. / Through Him all things were made, and without Him nothing was made that has been made.
Philippians 2:6
Who, existing in the form of God, did not consider equality with God something to be grasped,
2 Corinthians 4:4
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.
John 14:9
Jesus replied, “Philip, I have been with you all this time, and still you do not know Me? Anyone who has seen Me has seen the Father. How can you say, ‘Show us the Father’?
Colossians 1:19
For God was pleased to have all His fullness dwell in Him,
Revelation 1:16
He held in His right hand seven stars, and a sharp double-edged sword came from His mouth. His face was like the sun shining at its brightest.
2 Peter 1:17
For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, “This is My beloved Son, in whom I am well pleased.”
John 17:5
And now, Father, glorify Me in Your presence with the glory I had with You before the world existed.
1 Timothy 3:16
By common confession, the mystery of godliness is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was proclaimed among the nations, was believed in throughout the world, was taken up in glory.
Isaiah 9:6
For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
Psalm 110:1
A Psalm of David. The LORD said to my Lord: “Sit at My right hand until I make Your enemies a footstool for Your feet.”
Daniel 7:13-14
In my vision in the night I continued to watch, and I saw One like the Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. / And He was given dominion, glory, and kingship, that the people of every nation and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed.
Proverbs 8:22-30
The LORD created me as His first course, before His works of old. / From everlasting I was established, from the beginning, before the earth began. / When there were no watery depths, I was brought forth, when no springs were overflowing with water. ...
Genesis 1:3
And God said, “Let there be light,” and there was light.
John 1:14
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
John 14:9,10
Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? …
2 Corinthians 4:6
For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
2 Corinthians 4:4
In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.
Colossians 1:15,16
Who is the image of the invisible God, the firstborn of every creature: …
Psalm 75:3
The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.
John 1:4
In him was life; and the life was the light of men.
Colossians 1:17
And he is before all things, and by him all things consist.
Ecclesiastes 8:4
Where the word of a king is, there ispower: and who may say unto him, What doest thou?
Romans 1:16
For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
2 Corinthians 4:7
But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
Hebrews 7:27
Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.
Hebrews 9:12-14,16,26
Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us…
John 1:29
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
Matthew 13:31-32
He put before them another parable: “The kingdom of heaven is like a mustard seed that a man took and planted in his field. / Although it is the smallest of all seeds, yet it grows into the largest of garden plants and becomes a tree, so that the birds of the air come and nest in its branches.”
Mark 4:30-32
Then He asked, “To what can we compare the kingdom of God? With what parable shall we present it? / It is like a mustard seed, which is the smallest of all seeds sown upon the earth. / But after it is planted, it grows to be the largest of all garden plants and puts forth great branches, so that the birds of the air nest in its shade.”
Daniel 4:10-12
In these visions of my mind as I was lying in bed, I saw this come to pass: There was a tree in the midst of the land, and its height was great. / The tree grew large and strong; its top reached the sky, and it was visible to the ends of the earth. / Its leaves were beautiful, its fruit was abundant, and upon it was food for all. Under it the beasts of the field found shelter, in its branches the birds of the air nested, and from it every creature was fed.
Ezekiel 17:22-24
This is what the Lord GOD says: ‘I will take a shoot from the lofty top of the cedar, and I will set it out. I will pluck a tender sprig from its topmost shoots, and I will plant it on a high and lofty mountain. / I will plant it on the mountain heights of Israel so that it will bear branches; it will yield fruit and become a majestic cedar. Birds of every kind will nest under it, taking shelter in the shade of its branches. / Then all the trees of the field will know that I am the LORD. I bring the tall tree down and make the low tree tall. I dry up the green tree and make the withered tree flourish. I, the LORD, have spoken, and I have done it.’”
Ezekiel 31:3-9
Look at Assyria, a cedar in Lebanon, with beautiful branches that shaded the forest. It towered on high; its top was among the clouds. / The waters made it grow; the deep springs made it tall, directing their streams all around its base and sending their channels to all the trees of the field. / Therefore it towered higher than all the trees of the field. Its branches multiplied, and its boughs grew long as it spread them out because of the abundant waters. ...
Psalm 104:12
The birds of the air nest beside the springs; they sing among the branches.
Isaiah 2:2-3
In the last days the mountain of the house of the LORD will be established as the chief of the mountains; it will be raised above the hills, and all nations will stream to it. / And many peoples will come and say: “Come, let us go up to the mountain of the LORD, to the house of the God of Jacob. He will teach us His ways so that we may walk in His paths.” For the law will go forth from Zion, and the word of the LORD from Jerusalem.
Isaiah 11:1-10
Then a shoot will spring up from the stump of Jesse, and a Branch from his roots will bear fruit. / The Spirit of the LORD will rest on Him—the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and fear of the LORD. / And He will delight in the fear of the LORD. He will not judge by what His eyes see, and He will not decide by what His ears hear, ...
Isaiah 60:21
Then all your people will be righteous; they will possess the land forever; they are the branch of My planting, the work of My hands, so that I may be glorified.
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.
Hosea 14:5-7
I will be like the dew to Israel; he will blossom like the lily and take root like the cedars of Lebanon. / His shoots will sprout, and his splendor will be like the olive tree, his fragrance like the cedars of Lebanon. / They will return and dwell in his shade; they will grow grain and blossom like the vine. His renown will be like the wine of Lebanon.
Zechariah 4:10
For who has despised the day of small things? But these seven eyes of the LORD, which scan the whole earth, will rejoice when they see the plumb line in the hand of Zerubbabel.”
Matthew 17:20
“Because you have so little faith,” He answered. “For truly I tell you, if you have faith the size of a mustard seed, you can say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.”
Matthew 21:21
“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.
John 12:24
Truly, truly, I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a seed. But if it dies, it bears much fruit.
Matthew 13:31,32
Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: …
Matthew 17:20
And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.
Mark 4:31,32
It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: …
Song of Solomon 4:12,16
A garden inclosed is my sister, myspouse; a spring shut up, a fountain sealed…
Song of Solomon 5:1
I am come into my garden, my sister, myspouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.
Song of Solomon 6:2
My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.
and it.
Psalm 72:16,17
There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth…
Isaiah 2:2,3
And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it…
Isaiah 9:7
Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
Ezekiel 31:6
All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations.
Daniel 4:12,21
The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it…
Isaiah 53:10-12
Yet it was the LORD’s will to crush Him and to cause Him to suffer; and when His soul is made a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand. / After the anguish of His soul, He will see the light of life and be satisfied. By His knowledge My righteous Servant will justify many, and He will bear their iniquities. / Therefore I will allot Him a portion with the great, and He will divide the spoils with the strong, because He has poured out His life unto death, and He was numbered with the transgressors. Yet He bore the sin of many and made intercession for the transgressors.
Daniel 7:13-14
In my vision in the night I continued to watch, and I saw One like the Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. / And He was given dominion, glory, and kingship, that the people of every nation and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed.
Revelation 19:11-16
Then I saw heaven standing open, and there before me was a white horse. And its rider is called Faithful and True. With righteousness He judges and wages war. / He has eyes like blazing fire, and many royal crowns on His head. He has a name written on Him that only He Himself knows. / He is dressed in a robe dipped in blood, and His name is The Word of God. ...
Hebrews 5:6
And in another passage God says: “You are a priest forever in the order of Melchizedek.”
Hebrews 7:17
For it is testified: “You are a priest forever in the order of Melchizedek.”
Philippians 2:9-11
Therefore God exalted Him to the highest place and gave Him the name above all names, / that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, / and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Matthew 22:44
‘The Lord said to my Lord, “Sit at My right hand until I put Your enemies under Your feet.”’
Acts 2:34-35
For David did not ascend into heaven, but he himself says: ‘The Lord said to my Lord, “Sit at My right hand / until I make Your enemies a footstool for Your feet.”’
Hebrews 1:13
Yet to which of the angels did God ever say: “Sit at My right hand until I make Your enemies a footstool for Your feet”?
1 Corinthians 15:25
For He must reign until He has put all His enemies under His feet.
Ephesians 1:20-22
which He exerted in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly realms, / far above all rule and authority, power and dominion, and every name that is named, not only in the present age but also in the one to come. / And God put everything under His feet and made Him head over everything for the church,
Colossians 1:18
And He is the head of the body, the church; He is the beginning and firstborn from among the dead, so that in all things He may have preeminence.
Romans 8:29
For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers.
1 Peter 3:22
who has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to Him.
Isaiah 9:6-7
For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. / Of the increase of His government and peace there will be no end. He will reign on the throne of David and over his kingdom, to establish and sustain it with justice and righteousness from that time and forevermore. The zeal of the LORD of Hosts will accomplish this.
Psalm 22:27,28
All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee…
Judges 5:2
Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves.
Acts 2:41
Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
Acts 1:8
But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
Acts 2:33
Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
Acts 4:30-35
By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus…
Psalm 96:9
O worship the LORD in the beauty of holiness: fear before him, all the earth.
Ezekiel 43:12
This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.
Ephesians 1:4
According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
from the womb, etc.
Acts 4:4
Howbeit many of them which heard the word believed; and the number of the men was about five thousand.
Acts 21:20
And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
Revelation 7:9
After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;
We often hear about the
power of God,
and Scripture is full
of examples of His power in action.
He is “the great God, mighty and awesome” (Nehemiah 9:32).
We are taught to
rely on His great power to get us through trials
Learning to rely on
the power of God is part of living the Christian life.
The apostle Paul
gives us a glimpse of the power of God
when he writes
of “his incomparably great power for us who believe.
That power is the same as the mighty
strength he exerted
when he raised Christ from the dead
and seated him
at his right hand in the heavenly realms,
far above all rule and authority”
(Ephesians 1:19–21).
The Greek word translated “great” is megethos, which means “strong” or “great,” and it appears only here in the New Testament. This word obviously wasn’t sufficient for Paul to express God’s great power, so he adds the word incomparably or, in Greek, hyperballon, related to a verb that literally means
to “throw beyond the usual mark” or to “excel or surpass.”
So, the full idea
of the expression hyperballon megethos is that of
a power beyond measure,
a super-abounding or surpassing power,
power that is “more than enough.”
Greek authorities tell us that, because the term megethos is found only here in all the New Testament, this reflects the outreach of Paul’s mind when he sought to describe the power of God. Paul was “stretching at the seams” as he tried to describe the power of God and pour more meaning into his words.
What Paul is really telling us is that God’s power exceeds or surpasses everything—it is unimaginable power.
God spoke the universe into existence, raised Jesus from the dead, and “placed all things under his feet and appointed him to be head over everything for the church” (Ephesians 1:22), and He has power far beyond any possibility of being measured.
Paul simply could not say enough
about the
greatness and majesty of God,
and he had difficulty finding the words
to express
his thoughts about the power of God.
How can we learn to rely on the enormous power of God? First of all, we choose to remember the things that God has done: “Look to the Lord and his strength; seek his face always. Remember the wonders he has done, his miracles, and the judgments he pronounced” (Psalm 105:4–5).
Every miracle recorded for us in the Bible should give us encouragement that
His strength is more than enough for our need.
Also, to rely on the power of God, we must learn
to cease trusting in our frail efforts
and hand our resources
over to the One who can do anything.
God’s power is perfected in our weakness
(2 Corinthians 12:9).
The disciples were at their wits’ end trying to figure out how to feed the 5,000; it was not until they brought the small amount of food they had to Christ that anyone was fed. Joshua stood helpless before the walls of Jericho, but he learned to trust the Lord’s battle plan.
Zerubbabel faced the daunting task of
rebuilding the temple,
and God reminded him that the
work would be done
“not by might nor by power, but by my Spirit”
(Zechariah 4:6).
Prayer is a vital part of relying on the power of God, as we pray, “Thy will be done” (Luke 11:2, KJV).
Jesus said, “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened” (Matthew 7:7–8). It was after a prayer meeting in the early church that “the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly” (Acts 4:31). It was during a prayer meeting that Peter was miraculously released from prison (Acts 12).
The resurrection of Jesus certainly demonstrates the great power of God and is the great hope of all believers. Because He lives, we will live also (John 14:19).
Peter said we have been
“born again to a living hope through the
resurrection of Jesus Christ from the dead,
to obtain an inheritance
which is imperishable and undefiled and
will not fade away”
(1 Peter 1:3–4, NASB).
No matter what happens in this world, we have the power of God and Jesus’ resurrection; the Lord will grant us an inheritance and sustain us through eternity. We “through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time” (verse 5). As Martin Luther sang during the Protestant Reformation, “The body they may kill; / God’s truth abideth still.”
No matter how weak or ill-equipped we may at times feel, we can rely on the power of God. We have the assurance that God “is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us” (Ephesians 3:20). We have confidence that ultimately God will accomplish His good in our lives: “In all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28).
John 8:34-36
Jesus answered them,
“Most assuredly, I say to you, whoever commits sin is a slave of sin.
And a slave does not abide in the house forever, but a son abides forever.
Therefore if the Son makes you free, you shall be free indeed.
A Greeting from Peter
(2 Peter 1:1–2)
1Peter, an apostle of Jesus Christ,
To the elect who are exiles of the Dispersion throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, chosena 2according to the foreknowledge of God the Father and sanctified by the Spirit for obedience to Jesus Christ and sprinkling by His blood:
Grace and peace be yours in abundance.
A Living Hope
3Blessed be the God and Father of our Lord Jesus Christ! By His great mercy He has given us new birthb into a living hope through the resurrection of Jesus Christ from the dead, 4and into an inheritance that is imperishable, undefiled, and unfading, reserved in heaven for you, 5who through faith are shielded by God’s power for the salvation that is ready to be revealed in the last time.
6In this you greatly rejoice, though now for a little while you may have had to suffer grief in various trials 7so that the proven character of your faith—more precious than gold, which perishes even though refined by fire—may result in praise, glory, and honor at the revelation of Jesus Christ.
8Though 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, 9now that you are receiving the goal of your faith, the salvation of your souls.
10Concerning this salvation, the prophets who foretold the grace to come to you searched and investigated carefully, 11trying to determine the time and setting to which the Spirit of Christ in them was pointing when He predicted the sufferings of Christ and the glories to follow.
12It was revealed to them that they were not serving themselves, but you, when they foretold the things now announced by those who preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.
A Call to Holiness
(Hebrews 12:14–17)
13Therefore prepare your minds for action.c Be sober-minded. Set your hope fully on the grace to be given you at the revelation of Jesus Christ. 14As obedient children, do not conform to the passions of your former ignorance. 15But just as He who called you is holy, so be holy in all you do, 16for it is written: “Be holy, because I am holy.”
17Since you call on a Father who judges each one’s work impartially, conduct yourselves in reverent fear during your stay as foreigners. 18For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life you inherited from your forefathers, 19but with the precious blood of Christ, a lamb without blemish or spot. 20He was known before the foundation of the world, but was revealed in the last times for your sake.
21Through Him you believe in God, who raised Him from the dead and glorified Him; and so your faith and hope are in God.
The Enduring Word
(Isaiah 40:6–8)
22Since you have purified your souls by obedience to the truth so that you have a genuine love for your brothers, love one another deeply, from a pure heart.e 23For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God. 24For,
“All flesh is like grass,
and all its glory like the flowers of the field;
the grass withers and the flowers fall,
25but the word of the Lord stands forever.”f
And this is the word that was proclaimed to you.
Jesus the Light of the World
(1 John 1:5–10)
12Once again, Jesus spoke to the people and said, “I am the light of the world. Whoever follows Me will never walk in the darkness, but will have the light of life.”
13So the Pharisees said to Him, “You are testifying about Yourself; Your testimony is not valid.”
14Jesus replied, “Even if I testify about Myself, My testimony is valid, because I know where I came from and where I am going. But you do not know where I came from or where I am going. 15You judge according to the flesh; I judge no one. 16But even if I do judge, My judgment is true, because I am not alone; I am with the Father who sent Me.e 17Even in your own Law it is written that the testimony of two men is valid.f 18I am One who testifies about Myself, and the Father, who sent Me, also testifies about Me.”
19“Where is Your Father?” they asked Him.
“You do not know Me or My Father,” Jesus answered. “If you knew Me, you would know My Father as well.”
20He spoke these words while teaching in the temple courts, near the treasury. Yet no one seized Him, because His hour had not yet come.
21Again He said to them, “I am going away, and you will look for Me, but you will die in your sin. Where I am going, you cannot come.”
22So the Jews began to ask, “Will He kill Himself, since He says, ‘Where I am going, you cannot come’?”
23Then He told them, “You are from below; I am from above. You are of this world; I am not of this world. 24That is why I told you that you would die in your sins. For unless you believe that I am He, you will die in your sins.”
25“Who are You?” they asked.
“Just what I have been telling you from the beginning,” Jesus replied. 26“I have much to say about you and much to judge. But the One who sent Me is truthful, and what I have heard from Him, I tell the world.”
27They did not understand that He was telling them about the Father. 28So Jesus said, “When you have lifted up the Son of Man, then you will know that I am He, and that I do nothing on My own, but speak exactly what the Father has taught Me. 29He who sent Me is with Me. He has not left Me alone, because I always do what pleases Him.”
The Truth Will Set You Free
(2 John 1:4–6)
30As Jesus spoke these things, many believed in Him. 31So He said to the Jews who had believed Him, “If you continue in My word, you are truly My disciples.32Then you will know the truth, and the truth will set you free.”
33“We are Abraham’s descendants,” they answered. “We have never been slaves to anyone. How can You say we will be set free?”
34Jesus replied, “Truly, truly, I tell you, everyone who sins is a slave to sin. 35A slave does not remain in the house forever, but a son remains forever. 36So if the Son sets you free, you will be free indeed.
37I know you are Abraham’s descendants, but you are trying to kill Me because My word has no place within you. 38I speak of what I have seen in the presence of the Father, and you do what you have heard from your father.”
39“Abraham is our father,” they replied.
“If you were children of Abraham,” said Jesus, “you would do the works of Abraham. 40But now you are trying to kill Me, a man who has told you the truth that I heard from God. Abraham never did such a thing. 41You are doing the works of your father.”
“We are not illegitimate children,” they declared. “Our only Father is God Himself.”
42Jesus said to them, “If God were your Father, you would love Me, for I have come here from God. I have not come on My own, but He sent Me.
43Why do you not understand what I am saying? It is because you are unable to accept My message. 44You belong to your father, the devil, and you want to carry out his desires. He was a murderer from the beginning, refusing to uphold the truth, because there is no truth in him. When he lies, he speaks his native language, because he is a liar and the father of lies. 45But because I speak the truth, you do not believe Me!
46Which of you can prove Me guilty of sin? If I speak the truth, why do you not believe Me? 47Whoever belongs to God hears the words of God. The reason you do not hear is that you do not belong to God.”
Before Abraham Was Born,
I Am
48The Jews answered Him, “Are we not right to say that You are a Samaritan and You have a demon?”
49“I do not have a demon,” Jesus replied, “but I honor My Father, and you dishonor Me. 50I do not seek My own glory. There is One who seeks it, and He is the Judge.51Truly, truly, I tell you, if anyone keeps My word, he will never see death.”
52“Now we know that You have a demon!” declared the Jews. “Abraham died, and so did the prophets, yet You say that anyone who keeps Your word will never taste death. 53Are You greater than our father Abraham? He died, as did the prophets. Who do You claim to be?”
54Jesus answered, “If I glorify Myself, My glory means nothing. The One who glorifies Me is My Father, of whom you say, ‘He is ourg God.’ 55You do not know Him, but I know Him. If I said I did not know Him, I would be a liar like you. But I do know Him, and I keep His word. 56Your father Abraham rejoiced that he would see My day. He saw it and was glad.”
57Then the Jews said to Him, “You are not yet fifty years old, and You have seen Abraham?”
58“Truly, truly, I tell you,” Jesus declared, “before Abraham was born, I am!h”
59At this, they picked up stones to throw at Him. But Jesus was hidden and went out of the temple area.i
This statement, “all have sinned,” is found in Romans 3:23 (“For all have sinned and fall short of the glory of God”) and in the last clause of Romans 5:12 (“…because all sinned”). Basically, it means that we’re all lawbreakers, because sin is the violation of God’s law (1 John 3:4). Sinfulness is the general characteristic of all mankind; we are all guilty before God. We are sinners by nature and by our own acts of transgression.
In Romans 5:12 the point of “all sinned” seems to be that all humanity “participated” in Adam’s sin and were condemned to death even before they themselves deliberately chose to sin; in fact, that is exactly what Paul confirms in Romans 5:14. Within this passage (5:12-21), Paul explains how and why the “death sentence” for Adam’s sin has come upon the entire human race.
Augustine explained Adam’s transmission of his sin to us with a theory known as “federal headship,” a view held by most evangelical scholars. Augustine taught the concept of “inherited guilt,” that we all sinned “in Adam”: when Adam “voted” for sin, he acted as our representative. His sin was thus imputed or credited to the entire human race—we were all declared “guilty” for Adam’s one sin.
Another view is that the statement “all have sinned” refers only to personal sin arising from our sin nature. After clarifying in Romans 5:13-17 how personal sin is imputed and then spreads, Paul explains why “all die,” even if they have not committed personal sin. The reason all receive this “death sentence” (5:18a) is that, through Adam’s disobedience, all were “made sinful” (5:19a). The verb made means “constituted”; thus, the sin nature is an inherited condition that incurs a death sentence, even in those who are not yet guilty of personal sin (5:13-14). This inherited condition inevitably spawns personal sin when conscience matures and holds a person accountable as soon as he chooses to knowingly transgress the law (2:14-15; 3:20; 5:20a).
We are all sinners because Adam passed on his sinful condition that leads inevitably to our personal sin and death. All share Adam’s death sentence as an inherited condition (the “sin nature”) that is passed down to and through the human race and that every child brings into the world. Even before a child can be held accountable for personal sin, he or she is naturally prone to disobey, to tell lies, etc. Every child is born with a sin nature.
“The Lord looks down from heaven on the sons of men to see if there are any who understand, any who seek God” (Psalm 14:2). And what does the all-seeing God find? “All have turned aside, they have together become corrupt; there is no one who does good, not even one” (verse 3). In other words, all have sinned.
Romans 6:16
Do you not know that when you offer yourselves as obedient slaves, you are slaves to the one you obey, whether you are slaves to sin leading to death, or to obedience leading to righteousness?
Romans 6:17-18
But thanks be to God that, though you once were slaves to sin, you wholeheartedly obeyed the form of teaching to which you were committed. / You have been set free from sin and have become slaves to righteousness.
2 Peter 2:19
They promise them freedom, while they themselves are slaves to depravity. For a man is a slave to whatever has mastered him.
Galatians 5:1
It is for freedom that Christ has set us free. Stand firm, then, and do not be encumbered once more by a yoke of slavery.
Romans 7:14
We know that the law is spiritual; but I am unspiritual, sold as a slave to sin.
1 John 3:8
The one who practices sin is of the devil, because the devil has been sinning from the very start. This is why the Son of God was revealed, to destroy the works of the devil.
Romans 6:20
For when you were slaves to sin, you were free of obligation to righteousness.
Titus 3:3
For at one time we too were foolish, disobedient, misled, and enslaved to all sorts of desires and pleasures—living in malice and envy, being hated and hating one another.
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 Corinthians 6:12
“Everything is permissible for me,” but not everything is beneficial. “Everything is permissible for me,” but I will not be mastered by anything.
Galatians 4:3
So also, when we were children, we were enslaved under the basic principles of the world.
Proverbs 5:22
The iniquities of a wicked man entrap him; the cords of his sin entangle him.
Isaiah 42:7
to open the eyes of the blind, to bring prisoners out of the dungeon and those sitting in darkness out from the prison house.
Isaiah 61:1
The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners,
Jeremiah 13:23
Can the Ethiopian change his skin, or the leopard his spots? Neither are you able to do good—you who are accustomed to doing evil.
John 3:3
Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
Matthew 5:18
For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
Jesus the Bread of Life
22The next day, the crowd that had remained on the other side of the sea realized that only one boat had been there, and that Jesus had not boarded it with His disciples, but they had gone away alone. 23However, some boats from Tiberias landed near the place where the people had eaten the bread after the Lord had given thanks. 24So when the crowd saw that neither Jesus nor His disciples were there, they got into the boats and went to Capernaum to look for Him. 25When they found Him on the other side of the sea, they asked Him, “Rabbi, when did You get here?”
26Jesus replied, “Truly, truly, I tell you, it is not because you saw these signs that you are looking for Me, but because you ate the loaves and had your fill. 27Do not work for food that perishes, but for food that endures to eternal life, which the Son of Man will give you. For on Him God the Father has placed His seal of approval.”
28Then they inquired, “What must we do to perform the works of God?”
29Jesus replied, “The work of God is this: to believe in the One He has sent.”
30So they asked Him, “What sign then will You perform, so that we may see it and believe You? What will You do? 31Our fathers ate the manna in the wilderness, as it is written: ‘He gave them bread from heaven to eat.’d”
32Jesus said to them, “Truly, truly, I tell you, it was not Moses who gave you the bread from heaven, but it is My Father who gives you the true bread from heaven.33For the bread of God is He who comes down from heaven and gives life to the world.”
34“Sir,” they said, “give us this bread at all times.”
35Jesus answered, “I am the bread of life. Whoever comes to Me will never hunger, and whoever believes in Me will never thirst. 36But as I stated, you have seen Me and still you do not believe.
37Everyone the Father gives Me will come to Me, and the one who comes to Me I will never drive away. 38For I have come down from heaven, not to do My own will, but to do the will of Him who sent Me.
39And this is the will of Him who sent Me, that I shall lose none of those He has given Me, but raise them up at the last day. 40For it is My Father’s will that everyone who looks to the Son and believes in Him shall have eternal life, and I will raise him up at the last day.”
41At this, the Jews began to grumble about Jesus because He had said, “I am the bread that came down from heaven.” 42They were asking, “Is this not Jesus, the son of Joseph, whose father and mother we know? How then can He say, ‘I have come down from heaven?’”
43“Stop grumbling among yourselves,” Jesus replied. 44“No one can come to Me unless the Father who sent Me draws him, and I will raise him up at the last day.45It is written in the Prophets: ‘And they will all be taught by God.’e Everyone who has heard the Father and learned from Him comes to Me— 46not that anyone has seen the Father except the One who is from God; only He has seen the Father.
47Truly, truly, I tell you, he who believes has eternal life. 48I am the bread of life.49Your fathers ate the manna in the wilderness, yet they died. 50This is the bread that comes down from heaven, so that anyone may eat of it and not die. 51I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And this bread, which I will give for the life of the world, is My flesh.”
52At this, the Jews began to argue among themselves, “How can this man give us His flesh to eat?”
53So Jesus said to them, “Truly, truly, I tell you, unless you eat the flesh and drink the blood of the Son of Man, you have no life in you. 54Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. 55For My flesh is real food, and My blood is real drink.
56Whoever eats My flesh and drinks My blood remains in Me, and I in him. 57Just as the living Father sent Me and I live because of the Father, so also the one who feeds on Me will live because of Me. 58This is the bread that came down from heaven. Unlike your fathers, who ate the manna and died, the one who eats this bread will live forever.”
Many Disciples Turn Back
(Matthew 8:18–22; Luke 9:57–62; Luke 14:25–33)
59Jesus said this while teaching in the synagogue in Capernaum. 60On hearing it, many of His disciples said, “This is a difficult teaching. Who can accept it?”
61Aware that His disciples were grumbling about this teaching, Jesus asked them, “Does this offend you? 62Then what will happen if you see the Son of Man ascend to where He was before?
63The Spirit gives life; the flesh profits nothing. The words I have spoken to you are spirit and they are life. 64However, there are some of you who do not believe.”(For Jesus had known from the beginning which of them did not believe and who would betray Him.)
65Then Jesus said, “This is why I told you that no one can come to Me unless the Father has granted it to him.”
66From that time on many of His disciples turned back and no longer walked with Him.
Peter’s Confession of Faith
(Matthew 16:13–20; Mark 8:27–30; Luke 9:18–20)
67So Jesus asked the Twelve, “Do you want to leave too?”
68Simon Peter replied, “Lord, to whom would we go? You have the words of eternal life. 69We believe and know that You are the Holy One of God.f”
70Jesus answered them, “Have I not chosen you, the Twelve? Yet one of you is a devil!” 71He was speaking about Judas, the son of Simon Iscariot. For although Judas was one of the Twelve, he was later to betray Jesus.
The olive tree is mentioned frequently in the Bible, from as early as the time of the flood when the dove from the ark brought an olive branch back to Noah, to Revelation 11:4, where the two witnesses are represented as two olive trees. As one of the most highly valued and useful trees known to the ancient Jews, the olive tree is significant for several reasons in the Bible. Its importance in Israel is expressed in the parable of Jotham in Judges 9:8–9: “One day the trees went out to anoint a king for themselves. They said to the olive tree, ‘Be our king.’ But the olive tree answered, ‘Should I give up my oil, by which both gods and humans are honored, to hold sway over the trees?’”
Rather common in the Holy Land, the olive tree is a multi-branched evergreen with a knotted trunk, smooth, ash-colored bark, and oblong, leathery leaves that are silvery green. Mature, cultivated olive trees grow to 20 or more feet in height and produce small flowers of yellow or white around the first of May. When the blooms begin to fall, olives, the fruit of the tree, start to form. At first, the fruit is green but turns to a deep, blue-black or dark green color when the olives are fully ripened and harvested in early fall.
In the ancient Near East, olive trees were an essential source of food (Nehemiah 9:25), lamp oil (Exodus 27:20), medicine (Isaiah 1:6; Luke 10:34), anointing oil (1 Samuel 10:1; 2 Kings 9:3), sacrificial oil (Leviticus 2:4; Genesis 28:18), and wood for furniture (1 Kings 6:23, 31–33).
An extremely slow-growing plant, the olive tree requires years of patient labor to reach full fruitfulness. Being well-suited to grow in the Mediterranean climate, the olive tree played a significant role in the region’s economy. The outer, fleshy part of the oval-shaped fruit is what yields the highly valuable commodity of olive oil. Still today, olive oil is considered good for health.
The olive tree and olive branch have been symbols of peace and reconciliation ever since the account of Noah’s flood. When the dove brought Noah “a plucked olive leaf in its beak,” the olive branch represented new life sprouting on the earth (Genesis 8:11). The olive tree was alive and growing. The promise of the dove’s olive branch was a new beginning for humanity, peace and reconciliation with God, renewal, and revival. The slow and hearty growth of the olive tree also implies establishment and peace. Some of the oldest olive trees in the world still grow today in the Garden of Gethsemane on the Mount of Olives.
The flowering olive tree is a symbol of beauty and abundance in the Bible. The tree’s fruitfulness and ability to thrive suggests the model of a righteous person (Psalm 52:8; Hosea 14:6), whose children are described as “vigorous young olive trees” (Psalm 128:3, NLT). Olive oil was also used in the anointing and coronation of kings, making it an emblem of sovereignty.
Olive tree oil is symbolic of the anointing of the Holy Spirit, as it was used as the carrier for a mixture of spices that made up the holy anointing oil. In Zechariah 4, the prophet has a vision of two olive trees standing on either side of a solid gold lampstand. The olive trees supply the oil that fuels the lamps. The two olive trees represent Zerubbabel and Joshua, the governor and high priest. The Lord encourages them not to trust in financial or military resources, but in the power of God’s Holy Spirit working through them (verse 6). As in other Old Testament analogies, God’s Holy Spirit is represented by the oil of the olive tree.
The process by which olives are beaten and crushed to produce olive oil contains spiritual significance as well. Jesus Christ was beaten and crushed on the cross so that His Holy Spirit would be poured out on the church after His ascension to heaven. In essence, Jesus Christ is God’s olive tree, and the Holy Spirit, His olive oil. It is not mere coincidence that Christ’s agonized prayer, just before His arrest, occured in Gethsemane, a place of many olive trees and whose name means “olive press.”
God uses the imagery of an olive tree in Jeremiah 11:16–17 to remind His people of the covenant relationship He has with them. God’s people (the nation of Israel) are depicted as an olive tree and God as the farmer. He planted them as a beautiful olive tree but warned He would cut them down if they disobeyed His laws and worshiped false gods. The apostle Paul makes use of this imagery to teach a lesson to Gentile believers in Romans 11:17–24. Paul chooses the cultivated olive tree to portray Israel and the wild olive tree to represent Gentile believers. The cultivated olive tree is pruned and nurtured so that it bears much fruit. The fruitless, ineffective branches are trimmed and discarded, but the root remains intact. God has preserved the holy root of Israel and pruned off the worthless branches.
The Gentiles, represented by the wild olive tree in Romans 11, have been grafted into the cultivated olive root. As a wild olive tree, their root was weak. Their branches were incapable of bearing fruit until they were grafted into the nourishing, life-sustaining root of the cultivated olive tree. Gentile believers now share in Israel’s blessings, but Paul warns, “Do not boast that you are better than those branches. But if you do boast—you do not sustain the root, but the root sustains you” (CSB). Paul wants Gentile believers to understand that they have not replaced Israel. God has done a beautiful thing for the Gentiles, but Israel is still God’s chosen nation and the source of the riches of salvation that the Gentiles now enjoy.
Jesus Christ, Israel’s Messiah, is the root of Jesse, or the root of the cultivated olive tree. From Him, Israel and the Church draw their life.
As we take a good look at the Parable of the Ten Virgins (Matthew 25:1–13), we must acknowledge up front that there has been much debate as to the meaning of these words of our Savior. At least one aspect of this parable can be known with absolute certainty. The bridegroom is Jesus Christ, and this parable describes His return. In the Old Testament (Isaiah 54:4–6; 62:4-5; Hosea 2:19), God pictures Himself as the “husband” of Israel, and in the New Testament (John 3:27–30; Matthew 9:15; Mark 2:19–20), Christ is pictured as the bridegroom of the Church. The Church is described in Scripture as the bride of Christ (Ephesians 5:25–32).
The historical setting can also be known with a fair amount of certainty. In describing a first-century Jewish wedding, D.A. Carson in the Expositor’s Bible Commentary describes the setting this way: “Normally the bridegroom with some close friends left his home to go to the bride’s home, where there were various ceremonies, followed by a procession through the streets – after nightfall – to his home. The ten virgins may be bridesmaids who have been assisting the bride; and they expect to meet the groom as he comes from the bride’s house…Everyone in the procession was expected to carry his or her own torch. Those without a torch would be assumed to be party crashers or even brigands. The festivities, which might last several days, would formally get under way at the groom’s house.” The torch was either a lamp with a small oil tank and wick or a stick with a rag soaked in oil on the end of it which would require occasional re-soaking to maintain the flame.
Of interpretive significance is which return of Christ is this? Is it His return for the rapture of the Church, or is it His return to set up the Millennial Kingdom at the end of the Tribulation? Dispensational scholars divide over this issue, and no attempt will be made to answer that question here. Regardless of which return it is, the lessons to be learned are relevant to both.
The overall and easily seen thrust of the parable is that Christ will return at an unknown hour and that His people must be ready. Being ready means preparing for whatever contingency arises in our lives and keeping our eyes fixed on Jesus at all times while we eagerly await His coming. As seen in the fact that all the virgins were sleeping when the call came indicates that it doesn’t matter what we are doing when Christ returns. We may be working, eating, sleeping, or pursuing leisure activities. Whatever it is, we must be doing it in such a way that we don’t have to “make things right” (get more oil) when He comes. This would apply to either the coming of Christ for His Church or for the Tribulation saints as they await His second coming.
Being ready for Christ’s return ultimately involves one major thing which manifests itself in several areas of our lives. If we would be ready for Christ’s return, we must be born again through saving faith in Jesus Christ…His death, burial and literal resurrection from the dead (John 3:16; 14:6; Romans 10:9 and 10; 1 Corinthians 15:1-4; Ephesians 2:1-10). Saving faith in Jesus Christ will manifest itself in every aspect of our lives. The fruit of the Spirit (Galatians 5:22) will begin to show. A desire for greater holiness and less sin will be apparent. And a consistent looking for His coming will mark our lives. One of the best passages articulating what saving grace and faith look like in a believer’s life is Titus 2:11-14, “For the grace of God that brings salvation has appeared to all men. It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope — the glorious appearing of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good."
The five virgins who have the extra oil represent the truly born again who are looking with eagerness to the coming of Christ. They have saving faith and have determined that, whatever occurs, be it lengthy time or adverse circumstances, when Jesus returns, they will be looking with eagerness. The five virgins without the oil represent false believers who enjoy the benefits of the Christian community without true love for Christ. They are more concerned about the party than about longing to see the bridegroom. Their hope is that their association with true believers (“give us some of your oil” of verse 8) will bring them into the kingdom at the end. This, of course, is never the case. One person’s faith in Jesus cannot save another. The “Lord, lord” and “I do not know you” of verses 11 and 12 fit very well with Jesus’ condemnation of the false believers of Matthew 7:21-23, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’”
May we not be found “going away to make the purchase” (v. 10) when Christ returns. Take the time now to fill your lamp with oil and take extra along. Keep waiting and watching with joy and anticipation.
The garden at Gethsemane, a place whose name literally means “oil press,” is located on a slope of the Mount of Olives just across the Kidron Valley from Jerusalem. A garden of ancient olive trees stands there to this day. Jesus frequently went to Gethsemane with His disciples to pray (John 18:2). The most famous events at Gethsemane occurred on the night before His crucifixion when Jesus was betrayed. Each of the Gospel writers describes the events of that night with slight variations, so reading the four accounts (Matthew 26:36-56, Mark 14:32-52, Luke 22:40-53 and John 18:1-11) will give an accurate picture of that momentous night in its entirety.
As the evening began, after Jesus and His disciples had celebrated the Passover, they came to the garden. At some point, Jesus took three of them—Peter, James and John— to a place separated from the rest. Here Jesus asked them to watch with Him and pray so they would not fall into temptation (Matthew 26:41), but they fell asleep. Twice, Jesus had to wake them and remind them to pray so that they would not fall into temptation. This was especially poignant because Peter did indeed fall into temptation later that very night when three times he denied even knowing Jesus. Jesus moved a little way from the three men to pray, and twice He asked His Father to remove the cup of wrath He was about to drink, but each time He submitted to the Father’s will. He was “exceedingly sorrowful unto death,” but God sent an angel from heaven to strengthen Him (Luke 22:43).
After this, Judas Iscariot, the betrayer, arrived with a “multitude” of soldiers, high priests, Pharisees, and servants to arrest Jesus. Judas identified Him by the prearranged signal of a kiss which he gave to Jesus. Trying to protect Jesus, Peter took a sword and attacked a man named Malchus, the servant of the high priest, cutting off his ear. Jesus rebuked Peter and miraculously healed the man’s ear. It’s surprising that witnessing this amazing miracle of healing had no effect on the multitude. Neither were they shaken by His awesome display of power as described in John 18:5-6, where either at the majesty of His looks, or at the power of His words, or both, they became like dead men, falling to the ground. Nevertheless, they arrested Him and took Him to Pontius Pilate, while the disciples scattered in fear for their lives.
The events that occurred in the Garden of Gethsemane have reverberated down through the centuries. The passion Jesus displayed on that momentous night has been depicted in music, books, and films for centuries. From the 16th century, when Bach wrote two magnificent oratorios based on the gospel accounts of Matthew and John, to the present day with the film The Passion of the Christ, the story of this extraordinary night has been told again and again. Even our language has been affected by these events, giving us such phrases as “he who lives by the sword dies by the sword” (Matthew 26:52); “the spirit is willing, but the flesh is weak” (Mark 14:38); and “sweating drops of blood” (Luke 22:44). Of course, the most important impact of this night was the willingness of our Savior to die on the cross in our place in order to pay the penalty for our sins. God “made Him who knew no sin, to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21). This is the gospel of Jesus Christ.
The title “son of perdition” is used twice in the New Testament, first in John 17:12 and again in 2 Thessalonians 2:3. The phrase simply means “man doomed to destruction” and is not reserved for any one individual. In fact, there are two people to which the title “son of perdition” is applied. In context, John 17:12 is referring to Judas Iscariot, while 2 Thessalonians 2:3 is referring to the “man of lawlessness”—the Antichrist—who will appear in the end times before Christ’s return.
The word perdition means “eternal damnation” or “utter destruction.” It can also be used as a synonym for hell. When a person is called “son of perdition,” the connotation is that of a person in an unredeemable state, someone who is already damned while he is still alive. Jesus mentions the “son of perdition” in His high priestly prayer in John 17. While praying to the Father for His disciples, Jesus mentions that He “protected them and kept them safe” and that none of them were lost except the “son of perdition,” that is, the one who was already in a damned state. The fact that the phrase is used again to describe the Antichrist shows us that forgiveness was not planned for Judas. God could have saved Judas—moved his heart to repentance—but He chose not to. He was indeed “doomed to destruction.”
A good picture of a person who is a “son of perdition” appears in Hebrews 6:4–8, which describes a person who, like Judas, has experienced a certain closeness to God and has a good understanding of salvation, but then denies it. Instead of bearing good fruit, he bears “thorns and thistles.” This is a person who sees the path to salvation, which is trusting in God’s grace to cover sin (Ephesians 2:8–9), and instead either flatly denies the existence of God or denies God’s gift of salvation, preferring to pay his own debt. Judas chose the second path, punishing himself by suicide instead of accepting grace.
However, Judas and the Antichrist are extreme cases. It is never right for a human being to label another person a “son of perdition” because only God knows the ultimate future of each human soul. Only with these two individuals did God choose to reveal His plan for their eternal damnation. With every other person, no matter how lost or evil he may seem, we are to hope and pray for his redemption (1 Timothy 2:1).
The first time we see the word lampstand in the Bible is in Exodus 25:31, as God gives detailed instructions about the golden lampstand to be placed in the tabernacle the Israelites were building. It’s interesting to note just how precise God is in explaining how He wanted the lampstand to look. Since we can be assured there are no “wasted words” in the Bible, we know each detail and specification are important for some reason.
The lampstand was to be made of pure gold, hammered out to the perfect accuracy of God’s decree (Exodus 25:31). Gold was the most valuable of all metals (Psalm 119:127; 19:10). Gold is often spoken of in terms of being “tested by fire”; the Bible compares the testing of gold with the testing of the church in 1 Peter 1:7. Out of testing, or refining, will come the true people of God (see Zechariah 13:7–9; Job 23:10). Those who withstand the “fire” will be purified (see Numbers 31:23).
The lampstand as a whole was to be fashioned as a tree with the base and center shaft representing the trunk and with three “branches” on each side. The top of the shaft and of each branch was to be made like an open almond flower; each flower held an oil lamp (Exodus 25:32, 37). There are several passages in the Bible that speak about the almond tree, which was always the first tree to blossom and bear fruit in the spring, as early as February. The apostle Paul calls Christ the “firstfruits” because Jesus was the first to rise from the dead to everlasting life, and because of His resurrection all believers will also be raised (1 Corinthians 15:20–23; Romans 8:23).
God used Aaron’s rod as a sign to the Israelites of his unique priesthood. At one time, when Aaron’s priesthood was being challenged, God caused Aaron’s rod to bud and grow ripe almonds overnight; this miracle reaffirmed that the privilege of being chosen as High Priest only came through God’s appointment (Numbers 16:3;17:10). This was a “shadow of things to come” experience that pointed to Jesus, our God-ordained, life-giving High Priest forever (Hebrews 7:21).
In the tabernacle, the lampstand was to be placed in the first section, called the Holy Place (Hebrews 9:2). The lamp was to be tended by Aaron and his sons so that its light never went out. The lampstand was to give forth light day and night (Exodus 27:20–21). The lampstand’s being the only source of light points directly to Christ as being the light of the world (John 8:12; 9:5). Jesus is the “true light that gives light to everyone” (John 1:9) and the only way anyone can come to the Father (John 14:6).
Jesus also calls His church the “light of the world” (Matthew 5:14), not of their own doing but because Christ is abiding in the church (John 1:4–5). A Christian who is shining with the light of Christ will live a godly life (1 Peter 2:9). Scripture is overflowing with references that compare and contrast light and darkness, believer and unbeliever, right up through the book of Revelation. In Revelation 1:20 Christ says the “seven lampstands are the seven churches.” The churches of Christ are to walk in the light of God (1 John 1:7) and spread the light of the gospel so that all people will glorify God (Matthew 5:16).
There is other symbolism in the lampstand: it was made of one piece, as Christ is one with His church (Colossians 1:8); the six branches (6 being the number of man) plus the main shaft equals seven lights (7 being the number of completion)—man is only complete in Christ (John 15:5).
The most important thing to note about the lampstand is that it points to Christ, as do all the elements of the tabernacle. The Bible is from beginning to end a testimony about Christ and God’s merciful plan of redemption. Praise the Lord, He has taken His children out of the darkness and into His marvelous light (1 Peter 2:9).
Peter's statement in the last few verses proclaimed Jesus as divine (John 6:68–69). This is one of the seven "witnesses" to Jesus' divine nature given in the gospel of John. Most people walked away from Jesus, abandoning His teachings when they became hard to accept (John 6:60, 66). Peter did not. His reasoning for this is both simple and straightforward: there is no other source for truth, so how could he look anywhere else (John 6:68–69)?
And yet, in his declaration, Peter made a faulty assumption. His statement used the term "we," which in that context means the inner circle of twelve men learning from Christ. But this group includes Judas Iscariot, who would eventually become a traitor and betray Jesus to His death.
Other Scripture points out that Jesus knew the real motives of everyone around Him (John 2:24–25; Mark 2:8). This is what allowed Him to say plainly that the people who sought Him out in Capernaum weren't there for truth. They were there for free food (John 6:26). God's reasons for doing what He does, or allowing what He allows, are ultimately His alone. Christ knows that Judas is not really a believer, but He has kept Him in the inner circle to complete His mission.
1 Timothy 6
King James Version6 Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.
2 And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
6 But godliness with contentment is great gain.
7 For we brought nothing into this world, and it is certain we can carry nothing out.
8 And having food and raiment let us be therewith content.
9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
13 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
14 That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ:
15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
18 That they do good, that they be rich in good works, ready to distribute, willing to communicate;
19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:
21 Which some professing have erred concerning the faith. Grace be with thee. Amen.
A House Divided
(Matthew 12:22–30; Luke 11:14–23)
20Then Jesus went home,f and once again a crowd gathered, so that He and His disciples could not even eat. 21When His family heard about this, they went out to take custody of Him, saying, “He is out of His mind.”
22And the scribes who had come down from Jerusalem were saying, “He is possessed by Beelzebul,g” and, “By the prince of the demons He drives out demons.”
23So Jesus called them together and began to speak to them in parables: “How can Satan drive out Satan? 24If a kingdom is divided against itself, it cannot stand. 25If a house is divided against itself, it cannot stand. 26And if Satan is divided and rises against himself, he cannot stand; his end has come. 27Indeed, no one can enter a strong man’s house to steal his possessions unless he first ties up the strong man. Then he can plunder his house.
The Unpardonable Sin
(Matthew 12:31–32)
28Truly I tell you, the sons of men will be forgiven all sins and blasphemies, as many as they utter. 29But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of eternal sin.”
30Jesus made this statement because they were saying, “He has an unclean spirit.”
Mark 3:23–2723 lAnd he called them to him and said to them in parables, “How can Satancast out Satan? 24 If a kingdom is divided against itself, that kingdom cannotstand. 25 And if a house is divided against itself, that house will not be able tostand. 26 And if Satan has risen up against himself and is divided, he cannotstand, but is coming to an end. 27 But mno one can enter a strong man’s house andplunder his goods, unless he first binds the strong man. nThen indeed he mayplunder his house.
Matthew 12:25–2925 zKnowing their thoughts, ahe said to them, “Every kingdom divided againstitself is laid waste, and no city or house divided against itself will stand. 26 And ifSatan casts out Satan, he is divided against himself. How then will his kingdomstand? 27 And if I cast out demons by Beelzebul, bby whom do cyour sons castthem out? Therefore they will be your judges. 28 But if it is dby the Spirit of Godthat I cast out demons, then ethe kingdom of God has come upon you. 29 Or fhowcan someone enter a strong man’s house and plunder his goods, unless he firstbinds the strong man? Then indeed ghe may plunder his house.
Luke 11:17–2217 bBut he, cknowing their thoughts, said to them, “Every kingdom dividedagainst itself is laid waste, and a divided household falls. 18 And if Satan also isdivided against himself, how will his kingdom stand? For you say that I cast outdemons by Beelzebul. 19 And if I cast out demons by Beelzebul, dby whom doeyour sons cast them out? Therefore they will be your judges. 20 But if it is byfthe finger of God that I cast out demons, then gthe kingdom of God has comeupon you. 21 When a strong man, fully armed, guards his own palace, his goodsare safe; 22 hbut when one stronger than he attacks him and iovercomes him, hetakes away his jarmor in which he trusted and kdivides his spoil.
In John 15:3, Jesus says to His disciples, “You are already clean because of the word which I have spoken to you” (NKJV). To grasp the profundity of this statement, it is necessary to review the context of John 15 and related passages.
In the preceding verses of John 15, Jesus employs a metaphor of the vine and the branches. The Father is the vinedresser; the Son is the “true vine” (John 15:1). Believers are the branches (verse 5). To ensure maximum fruit production, the Father does two things: 1) He removes unfruitful branches, and 2) He prunes fruitful branches (verse 2; cf. Hebrews 6:7–8).
The word prune means “to cut back or trim.” In horticulture, pruning is a necessary practice in which dead or overgrown branches are removed from a plant to promote growth and fruitfulness. Figuratively, the Father prunes believers to shape them into the image of his Son: “The Lord disciplines the one he loves, and he chastens everyone he accepts as his son” (Hebrews 12:6; cf. Deuteronomy 8:5).
The idea is that the Father, as the vinedresser, lovingly prunes or disciplines those who are already bearing fruit—not for punishment, but to increase fruit production. The disciples are “already clean because of the word” (John 15:3). In this context, that means they were “in a condition fit to bear fruit” (The Expositor’s Greek Testament, Nicoll, W. Robertson).
Here, it is helpful to compare John 13:10 and John 15:3. Earlier, Jesus had washed the disciples’ feet, signifying the washing away of sins. Peter, initially resistant, is told by Jesus, “Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you.” At that point Judas Iscariot is still with the group, and that is why not all of the disciples were “clean.”
In John 15:3, Jesus speaks again of the disciples’ being “clean,” this time in the context of abiding in the True Vine. At this point, Judas has departed, and Jesus can declare to the rest that “you are already clean.”
The disciples’ cleanness comes through the word spoken by Jesus, underscoring the transformative power of God’s Word. The Word of God sanctifies (John 17:17). The eleven disciples, having been changed by Jesus’ teachings, commands, and promises, are prepared for the next step in their spiritual walk—to bear much fruit.
The concept of cleansing through the Word is found throughout Scripture. In Ephesians 5:26–27, for instance, the apostle Paul writes that Christ has cleansed the church “by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (ESV).
In Psalm 119:9, the psalmist draws a connection between cleansing and obedience to the Word of God: “How can a young man cleanse his way? By taking heed according to Your word” (NKJV).
The writer of Hebrews says that “the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Hebrews 4:12). How we need the Word to keep our thoughts true, honorable, just, pure, lovely, commendable, excellent, and worthy of praise (Philippians 4:8)!
As we meditate on John 15:3, we are reminded of the Father’s pruning technique, the Son’s transformative Word, and the need to bear much fruit (verse 5). In Christ, we can do all things (Philippians 4:13), but apart from Him we can do nothing (John 15:5).
Incorruption and Sustainability is built
through
Faith in Christ
Milk can go bad four hours into a blackout, even if it's kept in a closed refrigerator.
But rather than letting a power outage make us feel powerless to store food, or otherwise live our lives, we can usually find inspiration among the timeless life hacks our ancestors passed down from simpler eras.
Some are obvious, like burning candles for light, burning wood for heat and wearing cotton to stay cool. Others, however, require a longer leap of faith. If you really need to preserve milk in a lengthy blackout, for example, you could try the old Russian and Finnish trick of dropping in a live frog.
People in Russia and Finland did this for centuries before modern refrigeration, and the technique reportedly survived into the 20th century in some rural areas. Yet iceboxes and electric refrigerators eventually made it obsolete, letting it fade from use and become seen as an old wives' tale.
Thanks to modern science, we now know the frog-in-milk method works — and why. Of course, science has also taught us about zoonotic diseases, so preserving milk with frogs isn't wise unless it's somehow a matter of survival. But even if this trick is too extreme for most power outages, the things we learn by studying it might still end up providing a big boost for both humans and frogs.
First Peter 2:2 reads, “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation.”
Every nursing mother knows the intensity of babies looking for milk, crying until they are satisfied.
Experts have shown that a mother’s milk benefits her baby in many ways, including aiding brain development, promoting healthy weight, and bolstering antibodies (www.healthline.com/health/breastfeeding/11-benefits-of-breastfeeding#benefits-for-you). Peter employs this analogy to convey that, as Christians, our overall spiritual growth and well-being hinge on receiving “pure spiritual milk.” But what exactly is this spiritual milk?
Elsewhere, Scripture uses milk as a metaphor for the basic essentials of the gospel and Christian living. In Hebrews 5:12–14, the writer speaks of milk and solid food to encourage readers to move beyond “the elementary truths of God’s word” (verse 12). Paul likewise references milk in 1 Corinthians 3:1–3 in a rebuke to his immature readers. However, Peter uses the term spiritual milk positively, encouraging his readers to feed continually on it.
The “pure spiritual milk” constitutes God’s complete, special revelation, encapsulated in what we now know as the Bible. Some translations, such as the KJV, render the phrase as the “sincere milk of the word.” The Word can also symbolize Christ (John 1:1–5), implying that our craving should extend to deeper knowledge of Christ and closer fellowship with Him.
In essence, growth comes as we feed on the written Word and fellowship with the living Word.
The directive in 1 Peter 2:2 is active and imperative, signifying that it is our responsibility to yearn for pure spiritual milk. We are to read, meditate upon, and study God’s written Word both individually and in the company of fellow believers. We should also engage in communion with the living Word and cultivate a deeper understanding of His person and work. Through these activities, we progress toward becoming more like Jesus in character and conduct. We will “grow up in [our] salvation” (1 Peter 2:2b).
Bible-based sermons are also helpful, as are Christian books and Christ-centered songs. Sound teachers facilitate a deeper understanding of God’s Word and rekindle a zeal for more. Well-written Christian books can provide insight into the knowledge of Christ, while songs enhance fellowship and remind us of the beauty found in Christ.
Peter’s instructions serve as a reminder that what we crave and consume profoundly impacts our spiritual growth. The world’s “milk” is impure and only gratifies our sinful desires. False teachings are, at best, spiritual junk and, at worst, poison. We must hunger for pure, unadulterated spiritual nourishment.
Throughout Scripture, God is described as the one who sustains all things (Hebrews 1:3). To sustain something means to give it strength, protection, encouragement, and comfort. God’s sustainment is a holding together with a power that surpasses that of any human.
When a person accepts the free gift of salvation through Jesus Christ, he or she becomes a child of God as one adopted into His family (Romans 8:15). God sustains His children through difficult times, as Psalm 54:4 says, “Surely God is my help; the Lord is the one who sustains me.” He strengthens, protects, encourages, and comforts. Our strength will eventually fail us, and God is the only one who can shore up our strength to endure (Psalm 18:39).
Humans are finite, meaning we only have so much strength and energy on our own. God is without limit, infinite (Psalm 90:2), and that means His strength is also without end (1 Corinthians 1:25).
Many psalmists recorded their dependency on God. They expressed a need for God to sustain them, often in times of weariness or distress. For example, in Psalm 63:1 David writes of his enemies trying to kill him “in a dry and parched land where there is no water,” but he finds that the Lord sustains him: “I cling to you; your right hand upholds me” (verse 8). See also Psalm 18:35, Psalm 41:12, and Psalm 89:21.
We may try to gain strength from things in this world, but these things will always disappoint and leave us emptier and wearier than we started. Nothing created can sustain itself, let alone the rest of creation. Only the Creator can do that: “In [Christ] all things hold together” (Colossians 1:17).
When we feel we are falling apart or have nothing left to give, we must turn to the only source of unending, sustaining strength. God is the sustainer, and He wants us to come to Him for help (Psalm 55:22). God does not give begrudgingly but lavishly (Ephesians 1:18–19).
Not only does God sustain us as individuals in times of distress, but He also sustains all things in the universe (Hebrews 1:3). The physical laws that hold matter together, keep planets in their positions, and bind people to the earth are all sustained in and through Jesus (Colossians 1:17). The same God who keeps the planets aligned also holds you in His hands. When life is too much for you to take on by yourself, trust in the Lord. We are part of His creation, which means God knows exactly how to hold us together, too.
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.
Sufficient grace speaks of the grace of God that grants salvation, preservation, and everything else that the believer needs in this life and in the life to come.
In reality, no Christian is inherently sufficient. Every Christian, left to his own devices, would fail miserably. “Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God” (2 Corinthians 3:5) expresses the idea beautifully without using the term sufficient grace. When the time comes, God’s grace will be sufficient to carry the believer through whatever he or she may encounter. By focusing on the sufficient grace of God rather than human frailties, Christians can face the future with confidence. With Paul, Christians can enthusiastically embrace their own insufficiencies, knowing that these insufficiencies will push them toward the all-sufficient grace of God.
Paul’s ability to be faithful in ministry and survive incredibly difficult times was due to God’s grace. God’s grace is sufficient. When we are weak, God’s strength is even more evident. Paul could rejoice and boast in God because Paul knew the power that God exerted in Paul’s life through God’s grace. Paul could then boast in God’s strength, recognizing that, even when we are weak, God is strong. He provides the strength for us to withstand whatever challenges are before us.
Paul illustrates this same idea in Philippians 4:11–13. He explains that he has learned how to be content in any circumstance no matter how severe. When things are going well or when things are going badly, Paul knows that contentment doesn’t come from circumstances—contentment comes from recognizing that we can do whatever God intends for us to do through Christ who strengthens us. God is so gracious to provide strength when it is needed so that we can find our identity, our confidence, and our contentment in Him. This is what God meant when He said that His grace is sufficient—it is all we need.
Heart sanctification
is a Christian process of purifying the heart
and transforming
desires to become more like Christ
It's a lifelong process that involves yielding to God's will and living in accordance with God's Word.
What does it mean?
Set apart from sin
How does it happen?
What does it result in?
To His eternal praise, God offers salvation through Jesus Christ, who paid the wages of our disobedience. The salvation we receive when we trust in Jesus is a full package, breaking the power of sin in our lives. Because Jesus fulfilled the law, we are no longer under it; rather, we operate in a new relationship of faith displayed in love. Also, when we are in Christ, have (spiritually speaking) died and been resurrected, breaking the power of sin (Galatians 2:20; Romans 6:3–14; Colossians 2:20; 3:3; 2 Timothy 2:11). The strength of sin is the law, but that is not the entire story. God “gives us victory over sin and death through our Lord Jesus Christ” (1 Corinthians 15:57, NLT)!
The message of the cross is unmistakably clear. The Son of God came into the world to bear witness to the truth, not to judge the world but that the world might be saved through Him (Mark 10:45). This is the power and wisdom of God. The gospel evokes very different responses from its hearers: “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” (1 Corinthians 1:18).
God chose the foolish things of the world to shame the wise, the weak things of the world to shame the strong, and the “low and despised” things of the world to be raised up for His glory (1 Corinthians 1:27–29, NET). This is the wisdom of God. Wisdom is the power of insight to use knowledge to one’s advantage, and God definitely has the advantage. “God was pleased through the foolishness of what was preached to save those who would believe” (1 Corinthians 1:21).
The message of the cross is that the Son of God was crucified to atone for the sins of mankind and secure pardon and salvation for all who would believe in Him. It is this message that is considered folly by those who are perishing—those who disbelieve God’s sentence of death on humanity and prefer human ideas over God’s truth. The message of the cross is divinely inspired, holy, and eternal. It is the love of God come into the world through the Son to destroy the works of the devil (John 18:37; 1 John 3:8). The message of the cross is the wisdom and power of God to keep the promise of John 3:16, to give eternal life to all who believe in the Son. It is also the grace of God rendering to the believer the gifts of repentance, justification, and sanctification, all of which find their meaning in Christ crucified (Luke 23:33–43).
Jesus described His followers as the salt of the earth in Matthew 5 as part of His Sermon on the Mount: “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot” (verse 13).
There were two purposes for salt in the first century—preserving food and enhancing flavor. Both of those purposes may apply here, or Jesus may have been speaking in a more general sense.
By using this salt metaphor, Jesus may have meant that His disciples are called to be “preservatives” in the world, slowing down the advancement of moral and spiritual decay. Psalm 14:3 says, “All have turned away, all have become corrupt; there is no one who does good, not even one.” Believers are to preserve truth and goodness in a fallen world.
Salt was also used as a flavor enhancer. Jesus may have been instructing His disciples to “enhance” the flavor of life in this world—enriching its goodness and making God’s work stand out from the normal way of doing things. “But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked” (Luke 6:35). As believers behave in ways that reflect God’s nature, they accentuate the difference that Jesus makes in one’s life.
Since Jesus’ exact meaning is not specified, perhaps He was not pointing to one specific application, but to salt in a general sense of value and usefulness. In those days, salt was a valuable commodity (the word salary comes from an ancient word meaning “salt-money”). Perhaps Jesus was telling His disciples how important their ministry would be.
Of course, the value of salt lies in its effect on its surroundings. Salt makes an impact. After telling His disciples that they are the salt of the earth, Jesus goes on to say, “But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot.” Can salt become less salty? Strictly speaking, no. Sodium chloride is a stable compound and can’t become less of itself. What was Jesus saying then? There are several possibilities:
1) Jesus may have been referring to the “salt” that was collected from the Dead Sea by evaporation. The substance resembled pure salt, but it wasn’t effective for preservation or for seasoning.
2) Jesus could have been referring to the rock formations in which people would store their meat. Once the salt leached out of the rocks, the rocks were no longer effective to preserve the meat.
3) Others have speculated that Jesus was referring to the salt blocks that bakers used in their ovens. Eventually the heat would make these salt blocks useless.
4) Yet others think Jesus was referring to a saying of the time: “Can salt lose its saltiness?” It’s a rhetorical question because salt can’t become less salty. True disciples of Jesus cannot lose their saltiness. They are new creations and completely changed. Someone who is an imposter cannot become salty again. The imposters are to be “thrown out and trampled underfoot” because they have no effectiveness.
How does Jesus’ statement about the salt of the earth apply to us today?
Matthew 5:13 tells us that we are valuable in our role as disciples of Christ. God uses us to impact the people around us. Whether we are slowing down the moral decay or enhancing the spiritual “flavor” of the world, God has created us to be a positive impact. As followers of Christ, we are called to be different and to live righteous lives.
The spiritual person judges all things, but is himself to be judged by no one” (1 Corinthians 2:15, ESV). Earlier in the chapter, Paul contrasts the world’s wisdom with the wisdom of God, revealing that true wisdom comes from the Spirit: “Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God” (1 Corinthians 2:12, ESV). The spiritual man, therefore, is equipped with divine wisdom, enabling him to judge all things accurately. He can see beyond appearances and understand the true nature of reality.
When Paul says, “The spiritual man judges all things,” he does not suggest that the spiritual person is judgmental or critical in the worldly sense. Rather, this judgment is the ability to discern spiritual truths and to distinguish between what is of God and what is not. Hebrews 5:14 speaks of mature believers who have their “powers of discernment trained by constant practice to distinguish good from evil” (ESV). The spiritual man possesses the maturity and spiritual insight to evaluate situations, teachings, and behaviors according to the standards of God’s Word.
The fact that the spiritual man “judges all things” also implies that the opinions or judgments of others do not sway him. In the same verse, Paul notes that the spiritual person “is himself to be judged by no one” (1 Corinthians 2:15, ESV). So, the spiritual man exercises discernment with the Spirit as his guide, and human approval or condemnation is irrelevant.
There is a responsibility that comes with spiritual discernment. The spiritual man, as he judges all things, lives according to the wisdom and insight the Spirit gives. The judgments he makes align with God’s will. Paul’s prayer for believers is that their “love may abound more and more, with knowledge and all discernment, so that [they] may approve what is excellent, and so be pure and blameless for the day of Christ” (Philippians 1:9–10, ESV). The spiritual man judges all things for the sake of living a life that reflects the holiness and righteousness of God.
The larger context of 1 Corinthians 2—3 contrasts the spiritual man with the natural man. Paul explains that there are four kinds of people: the natural man (1 Corinthians 2:14), the spiritual man (1 Corinthians 2:15), infants in Christ (1 Corinthians 3:1), and the fleshly person (1 Corinthians 3:3).
The natural man will not receive or accept the things of God, because he considers them to be foolishness (1 Corinthians 2:14). While the natural man can have a factual understanding of the words he hears, he can’t judge them accurately because those judgments are spiritual in nature.
In contrast, the spiritual man judges all things (1 Corinthians 2:15). That is, he is able to discern or evaluate properly the things of God because they are spiritually perceived. The ingredient the natural man is missing—and the spiritual man has—is the mind of Christ (1 Corinthians 2:16). The mature believer in Christ is the spiritual man, made alive and possessing a new way of thinking. The spiritual man judges all things because he now has the mind of Christ. The natural man perceives the things of God to be foolishness and refuses to have the thinking of Christ.
Infants in Christ (1 Corinthians 3:1) are those who are newly born again. They have just come to know Christ and are only now beginning to learn about the things of God. Consequently, they might look like a fleshly person at times, not utilizing the mind of Christ in their own thinking. While the infant has been newly born and has a new spirit, he has not yet learned to judge all things or to use the thinking of Christ that now belongs to him.
The fleshly person (1 Corinthians 3:3) often acts like an infant, only without the built-in excuse. Infants are expected to behave like infants because that is what they are. The fleshly person, or carnal person, has not grown as he should have. He should have moved on past infancy and grown to maturity, but his growth has been stunted.
Paul chastises the Corinthians because they are thinking and behaving like fleshly people (1 Corinthians 3:3) when they should be thinking like the spiritual man who judges or discerns all things. Their immaturity was inexcusable and showed up in their thinking and behavior. They were going beyond what was written in Scripture, becoming arrogant and judging wrongly (1 Corinthians 4:6). They were judging so poorly that they were actually approving immorality (1 Corinthians 5:1–2).
The spiritual man judges all things, and he is misunderstood by the natural man. Those without the Spirit cannot appreciate or fully comprehend the spiritual man’s motives, worldview, or character. The spiritual man has the mind or the thinking of Christ, and that is a mystery to those who do not know Christ.
When we believe in Jesus, we are born again and can now think as God has designed us to think. We should move past the immaturities of infancy and press on to maturity. We ought to think and act like spiritual people because that is what we are. As Paul put it elsewhere, we should walk in a manner worthy of our calling (Ephesians 4:1). We should no longer walk like fleshly people, focusing on the desires of our flesh. As we walk in the Spirit, we grow in our ability to judge everything according to God’s truth.
Create in Me a Clean Heart, O God
(2 Samuel 12:1–12)
For the choirmaster. A Psalm of David. When Nathan the prophet came to him after his adultery with Bathsheba.
1 Have mercy on me,a O God,
according to Your loving devotion;
according to Your great compassion,
blot out my transgressions.
2Wash me clean of my iniquity
and cleanse me from my sin.
3For I know my transgressions,
and my sin is always before me.
4Against You, You only, have I sinned
and done what is evil in Your sight,
so that You may be proved right when You speak
and blameless when You judge.b
5Surely I was brought forth in iniquity;
I was sinful when my mother conceived me.
6Surely You desire truth in the inmost being;
You teach me wisdom in the inmost place.
7Purify me with hyssop, and I will be clean;
wash me, and I will be whiter than snow.
8Let me hear joy and gladness;
let the bones You have crushed rejoice.
9Hide Your face from my sins
and blot out all my iniquities.
10Create in me a clean heart, O God,
and renew a right spirit within me.
11Cast me not away from Your presence;
take not Your Holy Spirit from me.
12Restore to me the joy of Your salvation,
and sustain me with a willing spirit.
13Then I will teach transgressors Your ways,
and sinners will return to You.
14Deliver me from bloodguilt, O God,
the God of my salvation,
and my tongue will sing of Your righteousness.
15O Lord, open my lips,
and my mouth will declare Your praise.
16For You do not delight in sacrifice, or I would bring it;
You take no pleasure in burnt offerings.
17The sacrifices of God are a broken spirit;
a broken and a contrite heart,
O God, You will not despise.
18In Your good pleasure, cause Zion to prosper;
build up the walls of Jerusalem.
19Then You will delight in righteous sacrifices,
in whole burnt offerings;
then bulls will be offered on Your altar.
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.
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 2 Corinthians 2:17—7:4, the apostle Paul sets forth a defense of his apostolic ministry. In verses 4:1–6, he focuses on the transparency of his ministry. Paul renounces secret and underhanded methods, stating that he does not “try to trick anyone or distort the word of God. We tell the truth before God, and all who are honest know this” (2 Corinthians 4:2, NLT). Paul contends that, if the message of the gospel seems hidden, it is not because he has tried to hide anything. Rather, it is obscured to those who are perishing (verse 3) because “the god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God” (2 Corinthians 4:4).
Who is the “god of this age”? We can eliminate the possibility that Paul is referring to the one true God here. This “god” is blinding minds and keeping people from Christ and His gospel. So, the god of this age must be an evil being.
One clue as to the identity of the god of this age is that his rule is temporary. The exact phrase god of this age is found nowhere else in the New Testament. The original Greek word (aiōn) in 2 Corinthians 4:4, translated as “age” (NIV, CSB, NKJV) or “world” (ESV, NLT, NASB, KJV), means “an era of time or an epoch.” This god’s reign has a limited span.
Another clue on the identity of the god of this age is the use of similar titles in the Bible. Ephesians 2:2 speaks of “the ruler of the kingdom of the air” and “the spirit who is now at work in those who are disobedient.” In John 14:20, Jesus refers to “the prince of this world.” If all these appellations point to the same being, we have a ruler who wields temporary authority over the ungodly and blinds their minds to God’s plan of salvation. The obvious identity of the god of this age is the devil, or Satan.
As the god of this age, Satan maintains a significant influence on the values, thoughts, beliefs, and objectives of the unsaved people of the world. Satan himself claimed to rule the world in one of his temptations of Jesus (Matthew 4:8–9). But Satan does not control this present world completely. He is not the ultimate authority. God is still the sovereign Lord of the universe. Satan is only a “god” in the sense that he controls the lives of unbelievers and blinds their minds to truth. The unredeemed serve and worship Satan (even if they don’t realize it) as if he is their divine master.
As the god of this age, Satan possesses a powerful dominion over this present, fallen, dark world of sin and death (Ephesians 6:12; Colossians 1:13; 1 John 5:19). From a biblical perspective, this evil age began with Adam’s fall, not with the creation of the world. Humanity’s rebellion against God was initiated by Satan (1 John 3:8; John 8:44), and people got “caught up in the cosmic and supernatural uprising of Satan against the one true and living God” (Barnett, P., The Message of 2 Corinthians: Power in Weakness, the Bible Speaks Today, InterVarsity Press, 1988, p. 82).
The Bible teaches that, before salvation, we “were dead in [our] transgressions and sins, in which [we] used to live when [we] followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. All of us also lived among them at one time, gratifying the cravings of our flesh and following its desires and thoughts” (Ephesians 2:1–3). Blinded as unbelievers, we served and followed Satan, the god of this age. But through God’s mercy and grace, we received the gift of salvation in Jesus Christ. Our Lord died on the cross “for our sins to rescue us from the present evil age, according to the will of our God and Father” (Galatians 1:4). The redeemed become partakers of God’s heavenly kingdom (Hebrews 6:5). In the age to come, God’s kingdom will be fully revealed, and every wrong of this present age will be made right (Luke 18:30).
In predicting His death, Jesus said, “Now is the time for judgment on this world; now the prince of this world will be driven out” (John 12:31), and He assured His disciples that “the prince of this world now stands condemned” (John 16:11). Jesus is the King of kings, and He came into this world “to destroy the devil’s work” (1 John 3:8). Until the final judgment, Satan has been allotted an “hour—when darkness reigns” (Luke 22:53). But his time is limited.
As the god of this age, Satan’s greatest superpower is deceit (Revelation 12:9). He blinds people’s minds to spiritual truth (John 3:19–20; 2 Corinthians 4:4; Ephesians 4:17–19; 2 Thessalonians 2:9–10). Jesus stated that Satan “has always hated the truth, because there is no truth in him. When he lies, it is consistent with his character; for he is a liar and the father of lies” (John 8:44, NLT). Thankfully, God has made His light shine in the hearts of believers so that they are no longer blind to His truth (2 Corinthians 4:6). Nevertheless, Christians must stay firmly rooted in the Word of God (John 17:17; Psalm 119:11; 2 Timothy 3:15; 1 Peter 1:23) and put on all of God’s armor so that they can stand firm against Satan’s deceptive strategies (Ephesians 6:11).
Our confidence comes from our relationship with Christ. He is our High Priest, and through His intercession, we can “approach the 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). The apostles before the Sanhedrin displayed an assurance that amazed their antagonists: “When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus” (Acts 4:13).
We can follow God in full confidence in His wisdom, power, and plan. As we obey the Lord, we have assurance of our salvation (1 John 2:3). Also, having a good conscience aids our confidence, for we will have nothing to hide. “The righteous are as bold as a lion” (Proverbs 28:1).
Paul gives us something else we can have faith in: "Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ" (Philippians 1:6). Knowing that God promises to work in the lives of His children, Paul was confident that God would help the Galatians stand fast in the truth (Galatians 5:10).
When we put our trust in God and His revealed Word, our lives take on a new stability, focus, and poise. A biblical self-confidence is really a confidence in God’s Word and character. We put no confidence in our flesh, but we have every confidence in the God who made us, called us, saved us and keeps us.
Mark 4:19 says, “The cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful.” Jesus' warning in the Parable of the Sower teaches that the love of money makes us useless to the Kingdom of God
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.
In Jesus’ warning that we cannot serve two masters, He specifies money (or “mammon” or “wealth” in other translations) as a master in opposition to God.
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 word mammon comes from the Greek word mammonas. Similar root words exist in Hebrew, Latin, Aramaic, Chaldean, and Syriac. They all translate to “money, wealth, and material possessions.”
In biblical culture the word mammon often carried a negative connotation. It was sometimes used to describe all lusts and excesses: gluttony, greed, and dishonest worldly gain. Ultimately, mammon described an idol of materialism, which many trusted as a foundation for their world and philosophy. While the King James Version retains the term Mammon in Matthew 6:24, other versions translate the Greek as “money,” “wealth,” or “riches.”
The city of Babylon (Revelation 18), with all its avarice and greed, is a description of a world given over to the spirit of Mammon. Some scholars cite Mammon as the name of a Syrian and Chaldean god, similar to the Greek god of wealth, Plutus.
Just as Wisdom is personified in Proverbs 1:21–33, Mammon is personified in Matthew 6:24 and Luke 16:13. Jesus’ words here show a powerful contrast between the worship of the material world and the worship of God. Later, writers such as Augustine, Danté (The Divine Comedy), Milton (Paradise Lost), and Spenser (The Faerie Queene) used personifications of Mammon to show the insidious nature of materialism and its seduction of humanity.
Worship of mammon can show up in many ways. It isn’t always through a continual lust for more money. When we envy others’ wealth, are anxious over potentially unmet needs, disobey God’s directives about the use of wealth, or fail to trust God’s love and faithfulness, our thinking is out of balance concerning material wealth.
In the Sermon on the Mount, Jesus teaches about our relationship to material goods. He says, “Do not store up for yourselves treasures on earth. . . . But store up for yourselves treasures in heaven. . . . For where your treasure is, there your heart will be also. . . . 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 [mammon]” (Matthew 6:19–24).
The apostle Paul writes of the godly perspective toward mammon: “Godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6: 6–10).
Solomon writes of the futility of chasing after mammon: “Whoever loves money never has enough; whoever loves wealth is never satisfied with their income. This too is meaningless” (Ecclesiastes 5:10). Lust of any kind is insatiable, no matter how much time or effort is poured into the pursuit of the object of lust.
In Luke 16:14–15, Jesus rebukes those who refused to hear His admonition to choose God over mammon: “The Pharisees, who loved money, heard all this and were sneering at Jesus. He said to them, ‘You are the ones who justify yourselves in the eyes of others, but God knows your hearts. What people value highly is detestable in God’s sight.’”
The parable of the rich fool (Luke 12:13–21) is the story of a man who lives to increase his wealth yet in the end he loses his soul because he “is not rich toward God” (verse 21). Mark 4:19 warns of the deceitfulness of mammon and its ability to “choke the Word, making it unfruitful.”
Mammon cannot produce peace in us, and it certainly cannot produce righteousness. A love of money shows we are out of balance in our relationship to God. Proverbs 8:18 speaks of true, lasting riches: “With me [Wisdom] are riches and honor, enduring wealth and prosperity.” Jesus teaches us in Matthew 6:19–34 to not worry about our physical needs, about houses or clothes or food, but to “seek first his kingdom and his righteousness, and all these things will be given to you as well” (verse 33).
In Matthew 23 Jesus pronounces “woes” on the scribes and Pharisees, the religious elite of the day. The word woe is an exclamation of grief, denunciation, or distress. This was not the first time Jesus had some harsh words for the religious leaders of His day. Why did Jesus rebuke them so harshly here? Looking at each woe gives some insight.
Before pronouncing the woes, Jesus told His listeners to respect the scribes and Pharisees due to their position of authority but not to emulate them, “for they do not practice what they preach. They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them. Everything they do is done for people to see” (Matthew 23:3–5). The scribes and Pharisees were supposed to know God and help others know Him and follow His ways. Instead, the religious leaders added to God’s Law, making it a cumbersome and onerous burden. And they did not follow God with a pure heart. Their religion was not true worship of God; rather, it was rooted in a prideful heart. Jesus’ Sermon on the Mount emphasizes the true intent of the Law over the letter of the Law. The scribes and Pharisees emphasized the letter, completely missing its spirit.
The first woe is, “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people’s faces. You yourselves do not enter, nor will you let those enter who are trying to” (Matthew 23:13). Jesus cares for people. He desires for them to know Him and to enter into His kingdom (John 3:16–17; 10:10, 17; 2 Peter 3:9). After rebuking the scribes and Pharisees, Jesus lamented over rebellious Jerusalem (Matthew 23:37–39). Clearly, His heart is for people to find life in Him. It stands to reason, then, that He would have harsh words for those who prevented people from finding salvation. The teachers of the Law and Pharisees were not truly seeking after God, though they acted as if they were. Their religion was empty, and it was preventing others from following the Messiah.
In the second woe, Jesus condemns the scribes and Pharisees for making strenuous efforts to win converts and then leading those converts to be “twice as much” children of hell as the scribes and Pharisees were (Matthew 13:15). In other words, they were more intent on spreading their religion than on maintaining the truth.
The third woe Jesus pronounces against the scribes and Pharisees calls the religious leaders “blind guides” and “blind fools” (Matthew 23:16–17). Specifically, Jesus points out, they nit-picked about which oaths were binding and which were not, ignoring the sacred nature of all oaths and significance of the temple and God’s holiness (verses 15–22).
The fourth woe calls out the scribes and Pharisees for their practice of diligently paying the tithe while neglecting to actually care for people. While they were counting their mint leaves to make sure they gave one tenth to the temple, they “neglected the more important matters of the law—justice, mercy and faithfulness” (Matthew 23:23). Once again, they focused on the letter of the Law and obeyed it with pride, but they missed the weightier things of God. Their religion was external; their hearts were not transformed.
Jesus elaborates on their hypocrisy in the fifth woe. He tells the religious leaders they appear clean on the outside, but they have neglected the inside. They perform religious acts but do not have God-honoring hearts. It does no good, Jesus says, to clean up the outside when the inside is “full of greed and self-indulgence” (Matthew 23:25). The Pharisees and scribes are blind and do not recognize that, when the inside is changed, the outside, too, will be transformed.
In the sixth woe, Jesus claims the scribes and Pharisees 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” (Matthew 23:27). The deadness inside of tombs is likened to the “hypocrisy and wickedness” inside the religious leaders (verse 28). Once again, they appear to obey God, but their hearts are far from Him (see Matthew 15:7–9 and Isaiah 29:13).
Jesus concludes His seven-fold rebuke by telling the religious leaders that they are just like their fathers, who persecuted the prophets of old. In building monuments to the prophets, they testify against themselves, openly admitting that it was their ancestors who killed the prophets (Matthew 23:29–31). Although they arrogantly claim that they would not have done so, they are the ones who will soon plot the murder of the Son of God Himself (Matthew 26:4).
Jesus’ words are harsh because there was so much at stake. Those who followed the Pharisees and scribes were being kept from following God. So much of the teaching in Jesus’ day was in direct contradiction of God’s Word (see Matthew 15:6). The religious leaders made a mockery out of following God. They did not truly understand God’s ways, and they led others away from God. Jesus’ desire was that people would come to know God and be reconciled with Him. In Matthew 11:28–30 Jesus said, “Come to me, all you who are weary and burdened, and I will give you rest. 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.” Unlike the burdens the scribes and Pharisees laid on the people in a human effort to gain reconciliation with God, Jesus gives true rest. The religious leaders spread lies covered in a veneer of godliness (John 8:44); Jesus spoke harshly against them because He came to bring life (John 10:10).
Also, the word woe carries with it a tinge of sorrow. There is an element of imprecation, to be sure, but with it an element of compassionate sadness. The seven woes that Jesus pronounces on the religious leaders are solemn declarations of future misery. The stubbornness of the sinners to whom He speaks is bringing a judgment to be feared. The scribes and Pharisees are calling down God’s wrath upon themselves, and they are to be pitied.
Immediately after Jesus’ rebuke of the scribes and Pharisees, we see Jesus’ compassion. He asks, “How will you escape being condemned to hell?” (Matthew 23:33). Jesus then expresses His desire to gather the people of Israel to Himself for safety, if only they were willing (verse 37). God longs for His people to come to Him and find forgiveness. Jesus was not harsh to be mean. He was not having a temper tantrum. Rather, love guided His actions. Jesus spoke firmly against the deception of Satan out of a desire for people to know truth and find life in Him.
Each occurrence of the phrase knowledge of God in the Bible must be studied within its own context. Sometimes the author might be referring to God’s knowledge (Romans 11:33), while other times he may be referring to our knowledge of God (Romans 1:28). We will focus on the second sense, which is the most common. It is impossible to cover every nuance in every passage, but we can make some general observations about the way knowledge of God is used in the Scriptures.
The knowledge of God usually refers to knowing the truth about God (Romans 1:19–21). According to the Bible, the knowledge of God starts with God (Proverbs 2:6). He graciously chooses to reveal Himself to humanity in many ways (Isaiah 33:6). He reveals Himself to everyone through creation (Psalm 19:1–2), so that every person knows at least about His “eternal power and divine nature” (Romans 1:20). This basic knowledge of God’s righteousness and our moral responsibility is enough to condemn us for not following His law (Romans 1:18).
Those who fear God, or have a relationship with Him, can grow in the knowledge of God, as He reveals Himself (Proverbs 1:7; Isaiah 33:6). God reveals Himself through the Scriptures (2 Timothy 3:16), through His people (Romans 15:14), through His Holy Spirit (John 14:26), and through His Son, who is His perfect image (Colossians 1:15).
In the Bible, the knowledge of God is closely tied to relationship with God. God gives knowledge to those who love Him, and rejection of knowledge results in broken relationship (Proverbs 2:4–6; Hosea 4:6; Romans 1:21–25). It is a little like our human relationships: the closer we get to someone, the more we know that person, and the more we get to know him or her, the closer we become. As we grow in the knowledge of God, we learn more about His will, His works, and His character.
Increasing in our knowledge of God, or learning more about Him, should motivate a change in our lives, as we contemplate His goodness, mercy, and glory (2 Peter 2:20). As Christians, we grow in the knowledge of God through our relationship with Jesus Christ (2 Corinthians 4:6). Our goal is to grow in the knowledge of God, so that we become more like His Son. Paul’s prayer for the Colossians is a beautiful example of this dynamic:
“For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience, and giving joyful thanks to the Father, who has qualified you to share in the inheritance of his holy people in the kingdom of light” (Colossians 1:9–12).
Finally, as Christians, we do not keep the knowledge of God to ourselves. As we grow in the knowledge of God, we are to share it with others, so that they can come to know Him as well. Paul’s life of self-sacrificial ministry spread the knowledge of God to everyone around him (2 Corinthians 2:14). God also used Paul’s ministry to break down every obstacle in the human mind that prevented people from hearing the knowledge of God (2 Corinthians 10:5). In the same way, we should share the knowledge of God everywhere we go, so that people would come to know Him through the grace of His Son. Then, as we serve one another in Christian community, we will build each other up until, by the grace of God, “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” (Ephesians 4:13).
Paul’s Greeting to the Ephesians
(Acts 19:8–12; Revelation 2:1–7)
1Paul, an apostle of Christ Jesus by the will of God,
To the saints in Ephesus,a the faithful in Christ Jesus:
2Grace and peace to you from God our Father and the Lord Jesus Christ.
Spiritual Blessings
(Romans 8:28–34)
3Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly realms. 4For He chose us in Him before the foundation of the world to be holy and blameless in His presence. In love 5He predestined us for adoption as His sons through Jesus Christ, according to the good pleasure of His will, 6to the praise of His glorious grace, which He has freely given us in the Beloved One.
7In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace 8that He lavished on us with all wisdom and understanding. 9And He has made known to us the mystery of His will according to His good pleasure, which He purposed in Christ 10as a plan for the fullness of time, to bring all things in heaven and on earth together in Christ.
11In Him we were also chosen as God’s own, having been predestined according to the plan of Him who works out everything by the counsel of His will, 12in order that we, who were the first to hope in Christ, would be for the praise of His glory.
13And in Him, having heard and believed the word of truth—the gospel of your salvation—you were sealed with the promised Holy Spirit, 14who is the pledge of our inheritance until the redemption of those who are God’s possession, to the praise of His glory.
Spiritual Wisdom
(1 Corinthians 2:6–16)
15For this reason, ever since I heard about your faith in the Lord Jesus and your love for all the saints, 16I have not stopped giving thanks for you, remembering you in my prayers, 17that the God of our Lord Jesus Christ, the glorious Father, may give you a spirit of wisdom and revelation in your knowledge of Him.
18I ask that the eyes of your heartb may be enlightened, so that you may know the hope of His calling, the riches of His glorious inheritance in the saints, 19and the surpassing greatness of His power to us who believe. These are in accordance with the working of His mighty strength, 20which He exerted in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly realms, 21far above all rule and authority, power and dominion, and every name that is named, not only in the present age but also in the one to come.
22And God put everything under His feet and made Him head over everything for the church, 23which is His body, the fullness of Him who fills all in all.
1 Peter 4
Living for God’s Glory
(1 Corinthians 10:23–33)
1Therefore, since Christ suffereda in His body, arm yourselves with the same resolve, because anyone who has suffered in his body is done with sin.2Consequently, he does not live out his remaining time on earth for human passions, but for the will of God. 3For you have spent enough time in the past carrying out the same desires as the Gentiles: living in debauchery, lust, drunkenness, orgies, carousing, and detestable idolatry.
4Because of this, they consider it strange of you not to plunge with them into the same flood of reckless indiscretion, and they heap abuse on you. 5But they will have to give an account to Him who is ready to judge the living and the dead.6That is why the gospel was preached even to those who are now dead,b so that they might be judged as men in the flesh, but live according to God in the spirit.
7The end of all things is near. Therefore be clear-minded and sober, so that you can pray. 8Above all, love one another deeply, because love covers over a multitude of sins.c 9Show hospitality to one another without complaining.
10As good stewards of the manifold grace of God, each of you should use whatever gift he has received to serve one another. 11If anyone speaks, he should speak as one conveying the words of God. If anyone serves, he should serve with the strength God provides, so that in all things God may be glorified through Jesus Christ, to whom be the glory and the power forever and ever. Amen.
Suffering as Christians
12Beloved, do not be surprised at the fiery trial that has come upon you, as though something strange were happening to you. 13But rejoice that you share in the sufferings of Christ, so that you may be overjoyed at the revelation of His glory.
14If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you.d 15Indeed, none of you should suffer as a murderer or thief or wrongdoer, or even as a meddler. 16But if you suffer as a Christian, do not be ashamed, but glorify God that you bear that name.e 17For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who disobey the gospel of God? 18And,
“If it is hard for the righteous to be saved,
what will become of the ungodly and the sinner?”
19So then, those who suffer according to God’s will should entrust their souls to their faithful Creator and continue to do good.
The Bible is full of references to the inheritance believers have in Christ. Ephesians 1:11says, "In [Christ] we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will" (ESV). Other passages that mention a believer’s inheritance include Colossians 3:24 and Hebrews 9:15. Our inheritance is, in a word, heaven. It is the sum total of all God has promised us in salvation. Words related to inheritance in Scripture are portion and heritage.
First Peter 1:4 describes this inheritance further, saying that we have been born again "into an inheritance that can never perish, spoil or fade. This inheritance is kept in heaven for you." According to the apostle Peter, our inheritance is distinguished by four important qualities:
Our inheritance in Christ is imperishable. What we have in Christ is not subject to corruption or decay. In contrast, everything on earth is in the process of decaying, rusting, or falling apart. The law of entropy affects our houses, our cars, and even our own bodies. Our treasure in heaven, though, is unaffected by entropy (Matthew 6:19–20). Those who have been born again are born "not of perishable seed, but of imperishable, through the living and enduring word of God" (1 Peter 1:23).
Our inheritance in Christ is unspoiled. What we have in Christ is free from anything that would deform, debase, or degrade. Nothing on earth is perfect. Even the most beautiful things of this world are flawed; if we look closely enough, we can always find an imperfection. But Christ is truly perfect. He is "holy, blameless, pure, set apart from sinners, exalted above the heavens" (Hebrews 7:26), and our inheritance in Him is also holy, blameless, exalted, and pure. No earthly corruption or weakness can touch what God has bestowed. Revelation 21:27 says that "nothing impure will ever enter [the New Jerusalem], nor will anyone who does what is shameful or deceitful."
Our inheritance in Christ is unfading. What we have in Christ is an enduring possession. As creatures of this world, it is hard for us to imagine colors that never fade, excitement that never flags, or value that never depreciates; but our inheritance is not of this world. Its glorious intensity will never diminish. God says, "I am making everything new!" (Revelation 21:5).
Our inheritance in Christ is reserved. What we have in Christ is being "kept" in heaven for us. Your crown of glory has your name on it. Although we enjoy many blessings as children of God here on earth, our true inheritance—our true home—is reserved for us in heaven. Like Abraham, we are "looking forward to the city with foundations, whose architect and builder is God" (Hebrews 11:10). The Holy Spirit guarantees that we will receive eternal life in the world to come (2 Corinthians 1:22). In fact, "when you believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance" (Ephesians 1:13–14).
Jesus prayed for His followers, "Holy Father, protect them by the power of your name" (John 17:11). We are secure, being guarded by the Almighty Himself, and surely our inheritance is equally secure. No one can steal it from us. John 10:28–29: "I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand." See also Matthew 6:20.
As God’s children, "adopted" into His family, we have been assured an inheritance from our Heavenly Father. "Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory" (Romans 8:17). This heavenly heritage is God’s purpose and will for us (Ephesians 1:11). We receive the promise of our inheritance by hearing the word of truth and believing in Christ (Ephesians 1:13).
One day, we will take possession of our portion, our heritage, our full inheritance. John Calvin writes of our inheritance, "We do not have the full enjoyment of it at present. . . . We walk . . . in hope, and we do not see the thing as if it were present, but we see it by faith. . . . Although, then, the world gives itself liberty to trample us under foot, as they say; although our Lord keeps us tried with many temptations; although he humbles us in such a way that it may seem we are as sheep appointed to the slaughter, so that we are continually at death’s door, yet we are not destitute of a good remedy. And why Seeing that the Holy Spirit reigns in our hearts, we have something for which to give praise even in the midst of all our temptations. . . . [Therefore,] we should rejoice, mourn, grieve, give thanks, be content, wait" (from Calvin’s Ephesian sermons, delivered in Geneva, 1558—59).
When we understand and value the glory that awaits us, we are better able to endure whatever comes our way in this life. We can give God praise even during trials because we have His guarantee that we will receive all He has promised: "For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all" (2 Corinthians 4:17).
Revelation 21:4 gives us a brief but beautiful description of our inheritance: "‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away." God and man will dwell together. Everything will be made new. The bejeweled city, New Jerusalem, will be our residence. The river of life will issue from God’s throne. The healing tree of life with twelve kinds of fruit will grow there, too. There will be no night there, because the eternal light of the Lamb will fill the new heaven and new earth and shine upon all the heirs of God.
David writes, "Lord, you alone are my portion and my cup; / you make my lot secure. / The boundary lines have fallen for me in pleasant places; / surely I have a delightful inheritance" (Psalm 16:5–6). And that is why "we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal" (2 Corinthians 4:18).
We often hear about the
power of God,
and Scripture is full
of examples of His power in action.
He is “the great God, mighty and awesome” (Nehemiah 9:32).
We are taught to
rely on His great power to get us through trials
Learning to rely on
the power of God is part of living the Christian life.
The apostle Paul
gives us a glimpse of the power of God
when he writes
of “his incomparably great power for us who believe.
That power is the same as the mighty
strength he exerted
when he raised Christ from the dead
and seated him
at his right hand in the heavenly realms,
far above all rule and authority”
(Ephesians 1:19–21).
The Greek word translated “great” is megethos, which means “strong” or “great,” and it appears only here in the New Testament. This word obviously wasn’t sufficient for Paul to express God’s great power, so he adds the word incomparably or, in Greek, hyperballon, related to a verb that literally means
to “throw beyond the usual mark” or to “excel or surpass.”
So, the full idea
of the expression hyperballon megethos is that of
a power beyond measure,
a super-abounding or surpassing power,
power that is “more than enough.”
Greek authorities tell us that, because the term megethos is found only here in all the New Testament, this reflects the outreach of Paul’s mind when he sought to describe the power of God. Paul was “stretching at the seams” as he tried to describe the power of God and pour more meaning into his words.
What Paul is really telling us is that God’s power exceeds or surpasses everything—it is unimaginable power.
God spoke the universe into existence, raised Jesus from the dead, and “placed all things under his feet and appointed him to be head over everything for the church” (Ephesians 1:22), and He has power far beyond any possibility of being measured.
Paul simply could not say enough
about the
greatness and majesty of God,
and he had difficulty finding the words
to express
his thoughts about the power of God.
How can we learn to rely on the enormous power of God? First of all, we choose to remember the things that God has done: “Look to the Lord and his strength; seek his face always. Remember the wonders he has done, his miracles, and the judgments he pronounced” (Psalm 105:4–5).
Every miracle recorded for us in the Bible should give us encouragement that
His strength is more than enough for our need.
Also, to rely on the power of God, we must learn
to cease trusting in our frail efforts
and hand our resources
over to the One who can do anything.
God’s power is perfected in our weakness
(2 Corinthians 12:9).
The disciples were at their wits’ end trying to figure out how to feed the 5,000; it was not until they brought the small amount of food they had to Christ that anyone was fed. Joshua stood helpless before the walls of Jericho, but he learned to trust the Lord’s battle plan.
Zerubbabel faced the daunting task of
rebuilding the temple,
and God reminded him that the
work would be done
“not by might nor by power, but by my Spirit”
(Zechariah 4:6).
Prayer is a vital part of relying on the power of God, as we pray, “Thy will be done” (Luke 11:2, KJV).
Jesus said, “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened” (Matthew 7:7–8). It was after a prayer meeting in the early church that “the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly” (Acts 4:31). It was during a prayer meeting that Peter was miraculously released from prison (Acts 12).
The resurrection of Jesus certainly demonstrates the great power of God and is the great hope of all believers. Because He lives, we will live also (John 14:19).
Peter said we have been
“born again to a living hope through the
resurrection of Jesus Christ from the dead,
to obtain an inheritance
which is imperishable and undefiled and
will not fade away”
(1 Peter 1:3–4, NASB).
No matter what happens in this world, we have the power of God and Jesus’ resurrection; the Lord will grant us an inheritance and sustain us through eternity. We “through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time” (verse 5). As Martin Luther sang during the Protestant Reformation, “The body they may kill; / God’s truth abideth still.”
No matter how weak or ill-equipped we may at times feel, we can rely on the power of God. We have the assurance that God “is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us” (Ephesians 3:20). We have confidence that ultimately God will accomplish His good in our lives: “In all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28).
John 8:34-36
Jesus answered them,
“Most assuredly, I say to you, whoever commits sin is a slave of sin.
And a slave does not abide in the house forever, but a son abides forever.
Therefore if the Son makes you free, you shall be free indeed.
A Greeting from Peter
(2 Peter 1:1–2)
1Peter, an apostle of Jesus Christ,
To the elect who are exiles of the Dispersion throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, chosena 2according to the foreknowledge of God the Father and sanctified by the Spirit for obedience to Jesus Christ and sprinkling by His blood:
Grace and peace be yours in abundance.
A Living Hope
3Blessed be the God and Father of our Lord Jesus Christ! By His great mercy He has given us new birthb into a living hope through the resurrection of Jesus Christ from the dead, 4and into an inheritance that is imperishable, undefiled, and unfading, reserved in heaven for you, 5who through faith are shielded by God’s power for the salvation that is ready to be revealed in the last time.
6In this you greatly rejoice, though now for a little while you may have had to suffer grief in various trials 7so that the proven character of your faith—more precious than gold, which perishes even though refined by fire—may result in praise, glory, and honor at the revelation of Jesus Christ.
8Though 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, 9now that you are receiving the goal of your faith, the salvation of your souls.
10Concerning this salvation, the prophets who foretold the grace to come to you searched and investigated carefully, 11trying to determine the time and setting to which the Spirit of Christ in them was pointing when He predicted the sufferings of Christ and the glories to follow.
12It was revealed to them that they were not serving themselves, but you, when they foretold the things now announced by those who preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.
A Call to Holiness
(Hebrews 12:14–17)
13Therefore prepare your minds for action.c Be sober-minded. Set your hope fully on the grace to be given you at the revelation of Jesus Christ. 14As obedient children, do not conform to the passions of your former ignorance. 15But just as He who called you is holy, so be holy in all you do, 16for it is written: “Be holy, because I am holy.”
17Since you call on a Father who judges each one’s work impartially, conduct yourselves in reverent fear during your stay as foreigners. 18For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life you inherited from your forefathers, 19but with the precious blood of Christ, a lamb without blemish or spot. 20He was known before the foundation of the world, but was revealed in the last times for your sake.
21Through Him you believe in God, who raised Him from the dead and glorified Him; and so your faith and hope are in God.
The Enduring Word
(Isaiah 40:6–8)
22Since you have purified your souls by obedience to the truth so that you have a genuine love for your brothers, love one another deeply, from a pure heart.e 23For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God. 24For,
“All flesh is like grass,
and all its glory like the flowers of the field;
the grass withers and the flowers fall,
25but the word of the Lord stands forever.”f
And this is the word that was proclaimed to you.
Jesus the Light of the World
(1 John 1:5–10)
12Once again, Jesus spoke to the people and said, “I am the light of the world. Whoever follows Me will never walk in the darkness, but will have the light of life.”
13So the Pharisees said to Him, “You are testifying about Yourself; Your testimony is not valid.”
14Jesus replied, “Even if I testify about Myself, My testimony is valid, because I know where I came from and where I am going. But you do not know where I came from or where I am going. 15You judge according to the flesh; I judge no one. 16But even if I do judge, My judgment is true, because I am not alone; I am with the Father who sent Me.e 17Even in your own Law it is written that the testimony of two men is valid.f 18I am One who testifies about Myself, and the Father, who sent Me, also testifies about Me.”
19“Where is Your Father?” they asked Him.
“You do not know Me or My Father,” Jesus answered. “If you knew Me, you would know My Father as well.”
20He spoke these words while teaching in the temple courts, near the treasury. Yet no one seized Him, because His hour had not yet come.
21Again He said to them, “I am going away, and you will look for Me, but you will die in your sin. Where I am going, you cannot come.”
22So the Jews began to ask, “Will He kill Himself, since He says, ‘Where I am going, you cannot come’?”
23Then He told them, “You are from below; I am from above. You are of this world; I am not of this world. 24That is why I told you that you would die in your sins. For unless you believe that I am He, you will die in your sins.”
25“Who are You?” they asked.
“Just what I have been telling you from the beginning,” Jesus replied. 26“I have much to say about you and much to judge. But the One who sent Me is truthful, and what I have heard from Him, I tell the world.”
27They did not understand that He was telling them about the Father. 28So Jesus said, “When you have lifted up the Son of Man, then you will know that I am He, and that I do nothing on My own, but speak exactly what the Father has taught Me. 29He who sent Me is with Me. He has not left Me alone, because I always do what pleases Him.”
The Truth Will Set You Free
(2 John 1:4–6)
30As Jesus spoke these things, many believed in Him. 31So He said to the Jews who had believed Him, “If you continue in My word, you are truly My disciples.32Then you will know the truth, and the truth will set you free.”
33“We are Abraham’s descendants,” they answered. “We have never been slaves to anyone. How can You say we will be set free?”
34Jesus replied, “Truly, truly, I tell you, everyone who sins is a slave to sin. 35A slave does not remain in the house forever, but a son remains forever. 36So if the Son sets you free, you will be free indeed.
37I know you are Abraham’s descendants, but you are trying to kill Me because My word has no place within you. 38I speak of what I have seen in the presence of the Father, and you do what you have heard from your father.”
39“Abraham is our father,” they replied.
“If you were children of Abraham,” said Jesus, “you would do the works of Abraham. 40But now you are trying to kill Me, a man who has told you the truth that I heard from God. Abraham never did such a thing. 41You are doing the works of your father.”
“We are not illegitimate children,” they declared. “Our only Father is God Himself.”
42Jesus said to them, “If God were your Father, you would love Me, for I have come here from God. I have not come on My own, but He sent Me.
43Why do you not understand what I am saying? It is because you are unable to accept My message. 44You belong to your father, the devil, and you want to carry out his desires. He was a murderer from the beginning, refusing to uphold the truth, because there is no truth in him. When he lies, he speaks his native language, because he is a liar and the father of lies. 45But because I speak the truth, you do not believe Me!
46Which of you can prove Me guilty of sin? If I speak the truth, why do you not believe Me? 47Whoever belongs to God hears the words of God. The reason you do not hear is that you do not belong to God.”
Before Abraham Was Born,
I Am
48The Jews answered Him, “Are we not right to say that You are a Samaritan and You have a demon?”
49“I do not have a demon,” Jesus replied, “but I honor My Father, and you dishonor Me. 50I do not seek My own glory. There is One who seeks it, and He is the Judge.51Truly, truly, I tell you, if anyone keeps My word, he will never see death.”
52“Now we know that You have a demon!” declared the Jews. “Abraham died, and so did the prophets, yet You say that anyone who keeps Your word will never taste death. 53Are You greater than our father Abraham? He died, as did the prophets. Who do You claim to be?”
54Jesus answered, “If I glorify Myself, My glory means nothing. The One who glorifies Me is My Father, of whom you say, ‘He is ourg God.’ 55You do not know Him, but I know Him. If I said I did not know Him, I would be a liar like you. But I do know Him, and I keep His word. 56Your father Abraham rejoiced that he would see My day. He saw it and was glad.”
57Then the Jews said to Him, “You are not yet fifty years old, and You have seen Abraham?”
58“Truly, truly, I tell you,” Jesus declared, “before Abraham was born, I am!h”
59At this, they picked up stones to throw at Him. But Jesus was hidden and went out of the temple area.i
This statement, “all have sinned,” is found in Romans 3:23 (“For all have sinned and fall short of the glory of God”) and in the last clause of Romans 5:12 (“…because all sinned”). Basically, it means that we’re all lawbreakers, because sin is the violation of God’s law (1 John 3:4). Sinfulness is the general characteristic of all mankind; we are all guilty before God. We are sinners by nature and by our own acts of transgression.
In Romans 5:12 the point of “all sinned” seems to be that all humanity “participated” in Adam’s sin and were condemned to death even before they themselves deliberately chose to sin; in fact, that is exactly what Paul confirms in Romans 5:14. Within this passage (5:12-21), Paul explains how and why the “death sentence” for Adam’s sin has come upon the entire human race.
Augustine explained Adam’s transmission of his sin to us with a theory known as “federal headship,” a view held by most evangelical scholars. Augustine taught the concept of “inherited guilt,” that we all sinned “in Adam”: when Adam “voted” for sin, he acted as our representative. His sin was thus imputed or credited to the entire human race—we were all declared “guilty” for Adam’s one sin.
Another view is that the statement “all have sinned” refers only to personal sin arising from our sin nature. After clarifying in Romans 5:13-17 how personal sin is imputed and then spreads, Paul explains why “all die,” even if they have not committed personal sin. The reason all receive this “death sentence” (5:18a) is that, through Adam’s disobedience, all were “made sinful” (5:19a). The verb made means “constituted”; thus, the sin nature is an inherited condition that incurs a death sentence, even in those who are not yet guilty of personal sin (5:13-14). This inherited condition inevitably spawns personal sin when conscience matures and holds a person accountable as soon as he chooses to knowingly transgress the law (2:14-15; 3:20; 5:20a).
We are all sinners because Adam passed on his sinful condition that leads inevitably to our personal sin and death. All share Adam’s death sentence as an inherited condition (the “sin nature”) that is passed down to and through the human race and that every child brings into the world. Even before a child can be held accountable for personal sin, he or she is naturally prone to disobey, to tell lies, etc. Every child is born with a sin nature.
“The Lord looks down from heaven on the sons of men to see if there are any who understand, any who seek God” (Psalm 14:2). And what does the all-seeing God find? “All have turned aside, they have together become corrupt; there is no one who does good, not even one” (verse 3). In other words, all have sinned.
Romans 6:16
Do you not know that when you offer yourselves as obedient slaves, you are slaves to the one you obey, whether you are slaves to sin leading to death, or to obedience leading to righteousness?
Romans 6:17-18
But thanks be to God that, though you once were slaves to sin, you wholeheartedly obeyed the form of teaching to which you were committed. / You have been set free from sin and have become slaves to righteousness.
2 Peter 2:19
They promise them freedom, while they themselves are slaves to depravity. For a man is a slave to whatever has mastered him.
Galatians 5:1
It is for freedom that Christ has set us free. Stand firm, then, and do not be encumbered once more by a yoke of slavery.
Romans 7:14
We know that the law is spiritual; but I am unspiritual, sold as a slave to sin.
1 John 3:8
The one who practices sin is of the devil, because the devil has been sinning from the very start. This is why the Son of God was revealed, to destroy the works of the devil.
Romans 6:20
For when you were slaves to sin, you were free of obligation to righteousness.
Titus 3:3
For at one time we too were foolish, disobedient, misled, and enslaved to all sorts of desires and pleasures—living in malice and envy, being hated and hating one another.
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 Corinthians 6:12
“Everything is permissible for me,” but not everything is beneficial. “Everything is permissible for me,” but I will not be mastered by anything.
Galatians 4:3
So also, when we were children, we were enslaved under the basic principles of the world.
Proverbs 5:22
The iniquities of a wicked man entrap him; the cords of his sin entangle him.
Isaiah 42:7
to open the eyes of the blind, to bring prisoners out of the dungeon and those sitting in darkness out from the prison house.
Isaiah 61:1
The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners,
Jeremiah 13:23
Can the Ethiopian change his skin, or the leopard his spots? Neither are you able to do good—you who are accustomed to doing evil.
John 3:3
Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
Matthew 5:18
For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
Jesus the Bread of Life
22The next day, the crowd that had remained on the other side of the sea realized that only one boat had been there, and that Jesus had not boarded it with His disciples, but they had gone away alone. 23However, some boats from Tiberias landed near the place where the people had eaten the bread after the Lord had given thanks. 24So when the crowd saw that neither Jesus nor His disciples were there, they got into the boats and went to Capernaum to look for Him. 25When they found Him on the other side of the sea, they asked Him, “Rabbi, when did You get here?”
26Jesus replied, “Truly, truly, I tell you, it is not because you saw these signs that you are looking for Me, but because you ate the loaves and had your fill. 27Do not work for food that perishes, but for food that endures to eternal life, which the Son of Man will give you. For on Him God the Father has placed His seal of approval.”
28Then they inquired, “What must we do to perform the works of God?”
29Jesus replied, “The work of God is this: to believe in the One He has sent.”
30So they asked Him, “What sign then will You perform, so that we may see it and believe You? What will You do? 31Our fathers ate the manna in the wilderness, as it is written: ‘He gave them bread from heaven to eat.’d”
32Jesus said to them, “Truly, truly, I tell you, it was not Moses who gave you the bread from heaven, but it is My Father who gives you the true bread from heaven.33For the bread of God is He who comes down from heaven and gives life to the world.”
34“Sir,” they said, “give us this bread at all times.”
35Jesus answered, “I am the bread of life. Whoever comes to Me will never hunger, and whoever believes in Me will never thirst. 36But as I stated, you have seen Me and still you do not believe.
37Everyone the Father gives Me will come to Me, and the one who comes to Me I will never drive away. 38For I have come down from heaven, not to do My own will, but to do the will of Him who sent Me.
39And this is the will of Him who sent Me, that I shall lose none of those He has given Me, but raise them up at the last day. 40For it is My Father’s will that everyone who looks to the Son and believes in Him shall have eternal life, and I will raise him up at the last day.”
41At this, the Jews began to grumble about Jesus because He had said, “I am the bread that came down from heaven.” 42They were asking, “Is this not Jesus, the son of Joseph, whose father and mother we know? How then can He say, ‘I have come down from heaven?’”
43“Stop grumbling among yourselves,” Jesus replied. 44“No one can come to Me unless the Father who sent Me draws him, and I will raise him up at the last day.45It is written in the Prophets: ‘And they will all be taught by God.’e Everyone who has heard the Father and learned from Him comes to Me— 46not that anyone has seen the Father except the One who is from God; only He has seen the Father.
47Truly, truly, I tell you, he who believes has eternal life. 48I am the bread of life.49Your fathers ate the manna in the wilderness, yet they died. 50This is the bread that comes down from heaven, so that anyone may eat of it and not die. 51I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And this bread, which I will give for the life of the world, is My flesh.”
52At this, the Jews began to argue among themselves, “How can this man give us His flesh to eat?”
53So Jesus said to them, “Truly, truly, I tell you, unless you eat the flesh and drink the blood of the Son of Man, you have no life in you. 54Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. 55For My flesh is real food, and My blood is real drink.
56Whoever eats My flesh and drinks My blood remains in Me, and I in him. 57Just as the living Father sent Me and I live because of the Father, so also the one who feeds on Me will live because of Me. 58This is the bread that came down from heaven. Unlike your fathers, who ate the manna and died, the one who eats this bread will live forever.”
Many Disciples Turn Back
(Matthew 8:18–22; Luke 9:57–62; Luke 14:25–33)
59Jesus said this while teaching in the synagogue in Capernaum. 60On hearing it, many of His disciples said, “This is a difficult teaching. Who can accept it?”
61Aware that His disciples were grumbling about this teaching, Jesus asked them, “Does this offend you? 62Then what will happen if you see the Son of Man ascend to where He was before?
63The Spirit gives life; the flesh profits nothing. The words I have spoken to you are spirit and they are life. 64However, there are some of you who do not believe.”(For Jesus had known from the beginning which of them did not believe and who would betray Him.)
65Then Jesus said, “This is why I told you that no one can come to Me unless the Father has granted it to him.”
66From that time on many of His disciples turned back and no longer walked with Him.
Peter’s Confession of Faith
(Matthew 16:13–20; Mark 8:27–30; Luke 9:18–20)
67So Jesus asked the Twelve, “Do you want to leave too?”
68Simon Peter replied, “Lord, to whom would we go? You have the words of eternal life. 69We believe and know that You are the Holy One of God.f”
70Jesus answered them, “Have I not chosen you, the Twelve? Yet one of you is a devil!” 71He was speaking about Judas, the son of Simon Iscariot. For although Judas was one of the Twelve, he was later to betray Jesus.
The olive tree is mentioned frequently in the Bible, from as early as the time of the flood when the dove from the ark brought an olive branch back to Noah, to Revelation 11:4, where the two witnesses are represented as two olive trees. As one of the most highly valued and useful trees known to the ancient Jews, the olive tree is significant for several reasons in the Bible. Its importance in Israel is expressed in the parable of Jotham in Judges 9:8–9: “One day the trees went out to anoint a king for themselves. They said to the olive tree, ‘Be our king.’ But the olive tree answered, ‘Should I give up my oil, by which both gods and humans are honored, to hold sway over the trees?’”
Rather common in the Holy Land, the olive tree is a multi-branched evergreen with a knotted trunk, smooth, ash-colored bark, and oblong, leathery leaves that are silvery green. Mature, cultivated olive trees grow to 20 or more feet in height and produce small flowers of yellow or white around the first of May. When the blooms begin to fall, olives, the fruit of the tree, start to form. At first, the fruit is green but turns to a deep, blue-black or dark green color when the olives are fully ripened and harvested in early fall.
In the ancient Near East, olive trees were an essential source of food (Nehemiah 9:25), lamp oil (Exodus 27:20), medicine (Isaiah 1:6; Luke 10:34), anointing oil (1 Samuel 10:1; 2 Kings 9:3), sacrificial oil (Leviticus 2:4; Genesis 28:18), and wood for furniture (1 Kings 6:23, 31–33).
An extremely slow-growing plant, the olive tree requires years of patient labor to reach full fruitfulness. Being well-suited to grow in the Mediterranean climate, the olive tree played a significant role in the region’s economy. The outer, fleshy part of the oval-shaped fruit is what yields the highly valuable commodity of olive oil. Still today, olive oil is considered good for health.
The olive tree and olive branch have been symbols of peace and reconciliation ever since the account of Noah’s flood. When the dove brought Noah “a plucked olive leaf in its beak,” the olive branch represented new life sprouting on the earth (Genesis 8:11). The olive tree was alive and growing. The promise of the dove’s olive branch was a new beginning for humanity, peace and reconciliation with God, renewal, and revival. The slow and hearty growth of the olive tree also implies establishment and peace. Some of the oldest olive trees in the world still grow today in the Garden of Gethsemane on the Mount of Olives.
The flowering olive tree is a symbol of beauty and abundance in the Bible. The tree’s fruitfulness and ability to thrive suggests the model of a righteous person (Psalm 52:8; Hosea 14:6), whose children are described as “vigorous young olive trees” (Psalm 128:3, NLT). Olive oil was also used in the anointing and coronation of kings, making it an emblem of sovereignty.
Olive tree oil is symbolic of the anointing of the Holy Spirit, as it was used as the carrier for a mixture of spices that made up the holy anointing oil. In Zechariah 4, the prophet has a vision of two olive trees standing on either side of a solid gold lampstand. The olive trees supply the oil that fuels the lamps. The two olive trees represent Zerubbabel and Joshua, the governor and high priest. The Lord encourages them not to trust in financial or military resources, but in the power of God’s Holy Spirit working through them (verse 6). As in other Old Testament analogies, God’s Holy Spirit is represented by the oil of the olive tree.
The process by which olives are beaten and crushed to produce olive oil contains spiritual significance as well. Jesus Christ was beaten and crushed on the cross so that His Holy Spirit would be poured out on the church after His ascension to heaven. In essence, Jesus Christ is God’s olive tree, and the Holy Spirit, His olive oil. It is not mere coincidence that Christ’s agonized prayer, just before His arrest, occured in Gethsemane, a place of many olive trees and whose name means “olive press.”
God uses the imagery of an olive tree in Jeremiah 11:16–17 to remind His people of the covenant relationship He has with them. God’s people (the nation of Israel) are depicted as an olive tree and God as the farmer. He planted them as a beautiful olive tree but warned He would cut them down if they disobeyed His laws and worshiped false gods. The apostle Paul makes use of this imagery to teach a lesson to Gentile believers in Romans 11:17–24. Paul chooses the cultivated olive tree to portray Israel and the wild olive tree to represent Gentile believers. The cultivated olive tree is pruned and nurtured so that it bears much fruit. The fruitless, ineffective branches are trimmed and discarded, but the root remains intact. God has preserved the holy root of Israel and pruned off the worthless branches.
The Gentiles, represented by the wild olive tree in Romans 11, have been grafted into the cultivated olive root. As a wild olive tree, their root was weak. Their branches were incapable of bearing fruit until they were grafted into the nourishing, life-sustaining root of the cultivated olive tree. Gentile believers now share in Israel’s blessings, but Paul warns, “Do not boast that you are better than those branches. But if you do boast—you do not sustain the root, but the root sustains you” (CSB). Paul wants Gentile believers to understand that they have not replaced Israel. God has done a beautiful thing for the Gentiles, but Israel is still God’s chosen nation and the source of the riches of salvation that the Gentiles now enjoy.
Jesus Christ, Israel’s Messiah, is the root of Jesse, or the root of the cultivated olive tree. From Him, Israel and the Church draw their life.
As we take a good look at the Parable of the Ten Virgins (Matthew 25:1–13), we must acknowledge up front that there has been much debate as to the meaning of these words of our Savior. At least one aspect of this parable can be known with absolute certainty. The bridegroom is Jesus Christ, and this parable describes His return. In the Old Testament (Isaiah 54:4–6; 62:4-5; Hosea 2:19), God pictures Himself as the “husband” of Israel, and in the New Testament (John 3:27–30; Matthew 9:15; Mark 2:19–20), Christ is pictured as the bridegroom of the Church. The Church is described in Scripture as the bride of Christ (Ephesians 5:25–32).
The historical setting can also be known with a fair amount of certainty. In describing a first-century Jewish wedding, D.A. Carson in the Expositor’s Bible Commentary describes the setting this way: “Normally the bridegroom with some close friends left his home to go to the bride’s home, where there were various ceremonies, followed by a procession through the streets – after nightfall – to his home. The ten virgins may be bridesmaids who have been assisting the bride; and they expect to meet the groom as he comes from the bride’s house…Everyone in the procession was expected to carry his or her own torch. Those without a torch would be assumed to be party crashers or even brigands. The festivities, which might last several days, would formally get under way at the groom’s house.” The torch was either a lamp with a small oil tank and wick or a stick with a rag soaked in oil on the end of it which would require occasional re-soaking to maintain the flame.
Of interpretive significance is which return of Christ is this? Is it His return for the rapture of the Church, or is it His return to set up the Millennial Kingdom at the end of the Tribulation? Dispensational scholars divide over this issue, and no attempt will be made to answer that question here. Regardless of which return it is, the lessons to be learned are relevant to both.
The overall and easily seen thrust of the parable is that Christ will return at an unknown hour and that His people must be ready. Being ready means preparing for whatever contingency arises in our lives and keeping our eyes fixed on Jesus at all times while we eagerly await His coming. As seen in the fact that all the virgins were sleeping when the call came indicates that it doesn’t matter what we are doing when Christ returns. We may be working, eating, sleeping, or pursuing leisure activities. Whatever it is, we must be doing it in such a way that we don’t have to “make things right” (get more oil) when He comes. This would apply to either the coming of Christ for His Church or for the Tribulation saints as they await His second coming.
Being ready for Christ’s return ultimately involves one major thing which manifests itself in several areas of our lives. If we would be ready for Christ’s return, we must be born again through saving faith in Jesus Christ…His death, burial and literal resurrection from the dead (John 3:16; 14:6; Romans 10:9 and 10; 1 Corinthians 15:1-4; Ephesians 2:1-10). Saving faith in Jesus Christ will manifest itself in every aspect of our lives. The fruit of the Spirit (Galatians 5:22) will begin to show. A desire for greater holiness and less sin will be apparent. And a consistent looking for His coming will mark our lives. One of the best passages articulating what saving grace and faith look like in a believer’s life is Titus 2:11-14, “For the grace of God that brings salvation has appeared to all men. It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope — the glorious appearing of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good."
The five virgins who have the extra oil represent the truly born again who are looking with eagerness to the coming of Christ. They have saving faith and have determined that, whatever occurs, be it lengthy time or adverse circumstances, when Jesus returns, they will be looking with eagerness. The five virgins without the oil represent false believers who enjoy the benefits of the Christian community without true love for Christ. They are more concerned about the party than about longing to see the bridegroom. Their hope is that their association with true believers (“give us some of your oil” of verse 8) will bring them into the kingdom at the end. This, of course, is never the case. One person’s faith in Jesus cannot save another. The “Lord, lord” and “I do not know you” of verses 11 and 12 fit very well with Jesus’ condemnation of the false believers of Matthew 7:21-23, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’”
May we not be found “going away to make the purchase” (v. 10) when Christ returns. Take the time now to fill your lamp with oil and take extra along. Keep waiting and watching with joy and anticipation.
The garden at Gethsemane, a place whose name literally means “oil press,” is located on a slope of the Mount of Olives just across the Kidron Valley from Jerusalem. A garden of ancient olive trees stands there to this day. Jesus frequently went to Gethsemane with His disciples to pray (John 18:2). The most famous events at Gethsemane occurred on the night before His crucifixion when Jesus was betrayed. Each of the Gospel writers describes the events of that night with slight variations, so reading the four accounts (Matthew 26:36-56, Mark 14:32-52, Luke 22:40-53 and John 18:1-11) will give an accurate picture of that momentous night in its entirety.
As the evening began, after Jesus and His disciples had celebrated the Passover, they came to the garden. At some point, Jesus took three of them—Peter, James and John— to a place separated from the rest. Here Jesus asked them to watch with Him and pray so they would not fall into temptation (Matthew 26:41), but they fell asleep. Twice, Jesus had to wake them and remind them to pray so that they would not fall into temptation. This was especially poignant because Peter did indeed fall into temptation later that very night when three times he denied even knowing Jesus. Jesus moved a little way from the three men to pray, and twice He asked His Father to remove the cup of wrath He was about to drink, but each time He submitted to the Father’s will. He was “exceedingly sorrowful unto death,” but God sent an angel from heaven to strengthen Him (Luke 22:43).
After this, Judas Iscariot, the betrayer, arrived with a “multitude” of soldiers, high priests, Pharisees, and servants to arrest Jesus. Judas identified Him by the prearranged signal of a kiss which he gave to Jesus. Trying to protect Jesus, Peter took a sword and attacked a man named Malchus, the servant of the high priest, cutting off his ear. Jesus rebuked Peter and miraculously healed the man’s ear. It’s surprising that witnessing this amazing miracle of healing had no effect on the multitude. Neither were they shaken by His awesome display of power as described in John 18:5-6, where either at the majesty of His looks, or at the power of His words, or both, they became like dead men, falling to the ground. Nevertheless, they arrested Him and took Him to Pontius Pilate, while the disciples scattered in fear for their lives.
The events that occurred in the Garden of Gethsemane have reverberated down through the centuries. The passion Jesus displayed on that momentous night has been depicted in music, books, and films for centuries. From the 16th century, when Bach wrote two magnificent oratorios based on the gospel accounts of Matthew and John, to the present day with the film The Passion of the Christ, the story of this extraordinary night has been told again and again. Even our language has been affected by these events, giving us such phrases as “he who lives by the sword dies by the sword” (Matthew 26:52); “the spirit is willing, but the flesh is weak” (Mark 14:38); and “sweating drops of blood” (Luke 22:44). Of course, the most important impact of this night was the willingness of our Savior to die on the cross in our place in order to pay the penalty for our sins. God “made Him who knew no sin, to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21). This is the gospel of Jesus Christ.
The title “son of perdition” is used twice in the New Testament, first in John 17:12 and again in 2 Thessalonians 2:3. The phrase simply means “man doomed to destruction” and is not reserved for any one individual. In fact, there are two people to which the title “son of perdition” is applied. In context, John 17:12 is referring to Judas Iscariot, while 2 Thessalonians 2:3 is referring to the “man of lawlessness”—the Antichrist—who will appear in the end times before Christ’s return.
The word perdition means “eternal damnation” or “utter destruction.” It can also be used as a synonym for hell. When a person is called “son of perdition,” the connotation is that of a person in an unredeemable state, someone who is already damned while he is still alive. Jesus mentions the “son of perdition” in His high priestly prayer in John 17. While praying to the Father for His disciples, Jesus mentions that He “protected them and kept them safe” and that none of them were lost except the “son of perdition,” that is, the one who was already in a damned state. The fact that the phrase is used again to describe the Antichrist shows us that forgiveness was not planned for Judas. God could have saved Judas—moved his heart to repentance—but He chose not to. He was indeed “doomed to destruction.”
A good picture of a person who is a “son of perdition” appears in Hebrews 6:4–8, which describes a person who, like Judas, has experienced a certain closeness to God and has a good understanding of salvation, but then denies it. Instead of bearing good fruit, he bears “thorns and thistles.” This is a person who sees the path to salvation, which is trusting in God’s grace to cover sin (Ephesians 2:8–9), and instead either flatly denies the existence of God or denies God’s gift of salvation, preferring to pay his own debt. Judas chose the second path, punishing himself by suicide instead of accepting grace.
However, Judas and the Antichrist are extreme cases. It is never right for a human being to label another person a “son of perdition” because only God knows the ultimate future of each human soul. Only with these two individuals did God choose to reveal His plan for their eternal damnation. With every other person, no matter how lost or evil he may seem, we are to hope and pray for his redemption (1 Timothy 2:1).
The first time we see the word lampstand in the Bible is in Exodus 25:31, as God gives detailed instructions about the golden lampstand to be placed in the tabernacle the Israelites were building. It’s interesting to note just how precise God is in explaining how He wanted the lampstand to look. Since we can be assured there are no “wasted words” in the Bible, we know each detail and specification are important for some reason.
The lampstand was to be made of pure gold, hammered out to the perfect accuracy of God’s decree (Exodus 25:31). Gold was the most valuable of all metals (Psalm 119:127; 19:10). Gold is often spoken of in terms of being “tested by fire”; the Bible compares the testing of gold with the testing of the church in 1 Peter 1:7. Out of testing, or refining, will come the true people of God (see Zechariah 13:7–9; Job 23:10). Those who withstand the “fire” will be purified (see Numbers 31:23).
The lampstand as a whole was to be fashioned as a tree with the base and center shaft representing the trunk and with three “branches” on each side. The top of the shaft and of each branch was to be made like an open almond flower; each flower held an oil lamp (Exodus 25:32, 37). There are several passages in the Bible that speak about the almond tree, which was always the first tree to blossom and bear fruit in the spring, as early as February. The apostle Paul calls Christ the “firstfruits” because Jesus was the first to rise from the dead to everlasting life, and because of His resurrection all believers will also be raised (1 Corinthians 15:20–23; Romans 8:23).
God used Aaron’s rod as a sign to the Israelites of his unique priesthood. At one time, when Aaron’s priesthood was being challenged, God caused Aaron’s rod to bud and grow ripe almonds overnight; this miracle reaffirmed that the privilege of being chosen as High Priest only came through God’s appointment (Numbers 16:3;17:10). This was a “shadow of things to come” experience that pointed to Jesus, our God-ordained, life-giving High Priest forever (Hebrews 7:21).
In the tabernacle, the lampstand was to be placed in the first section, called the Holy Place (Hebrews 9:2). The lamp was to be tended by Aaron and his sons so that its light never went out. The lampstand was to give forth light day and night (Exodus 27:20–21). The lampstand’s being the only source of light points directly to Christ as being the light of the world (John 8:12; 9:5). Jesus is the “true light that gives light to everyone” (John 1:9) and the only way anyone can come to the Father (John 14:6).
Jesus also calls His church the “light of the world” (Matthew 5:14), not of their own doing but because Christ is abiding in the church (John 1:4–5). A Christian who is shining with the light of Christ will live a godly life (1 Peter 2:9). Scripture is overflowing with references that compare and contrast light and darkness, believer and unbeliever, right up through the book of Revelation. In Revelation 1:20 Christ says the “seven lampstands are the seven churches.” The churches of Christ are to walk in the light of God (1 John 1:7) and spread the light of the gospel so that all people will glorify God (Matthew 5:16).
There is other symbolism in the lampstand: it was made of one piece, as Christ is one with His church (Colossians 1:8); the six branches (6 being the number of man) plus the main shaft equals seven lights (7 being the number of completion)—man is only complete in Christ (John 15:5).
The most important thing to note about the lampstand is that it points to Christ, as do all the elements of the tabernacle. The Bible is from beginning to end a testimony about Christ and God’s merciful plan of redemption. Praise the Lord, He has taken His children out of the darkness and into His marvelous light (1 Peter 2:9).
Peter's statement in the last few verses proclaimed Jesus as divine (John 6:68–69). This is one of the seven "witnesses" to Jesus' divine nature given in the gospel of John. Most people walked away from Jesus, abandoning His teachings when they became hard to accept (John 6:60, 66). Peter did not. His reasoning for this is both simple and straightforward: there is no other source for truth, so how could he look anywhere else (John 6:68–69)?
And yet, in his declaration, Peter made a faulty assumption. His statement used the term "we," which in that context means the inner circle of twelve men learning from Christ. But this group includes Judas Iscariot, who would eventually become a traitor and betray Jesus to His death.
Other Scripture points out that Jesus knew the real motives of everyone around Him (John 2:24–25; Mark 2:8). This is what allowed Him to say plainly that the people who sought Him out in Capernaum weren't there for truth. They were there for free food (John 6:26). God's reasons for doing what He does, or allowing what He allows, are ultimately His alone. Christ knows that Judas is not really a believer, but He has kept Him in the inner circle to complete His mission.
1 Timothy 6
King James Version6 Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.
2 And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
6 But godliness with contentment is great gain.
7 For we brought nothing into this world, and it is certain we can carry nothing out.
8 And having food and raiment let us be therewith content.
9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
13 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
14 That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ:
15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
18 That they do good, that they be rich in good works, ready to distribute, willing to communicate;
19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:
21 Which some professing have erred concerning the faith. Grace be with thee. Amen.
A House Divided
(Matthew 12:22–30; Luke 11:14–23)
20Then Jesus went home,f and once again a crowd gathered, so that He and His disciples could not even eat. 21When His family heard about this, they went out to take custody of Him, saying, “He is out of His mind.”
22And the scribes who had come down from Jerusalem were saying, “He is possessed by Beelzebul,g” and, “By the prince of the demons He drives out demons.”
23So Jesus called them together and began to speak to them in parables: “How can Satan drive out Satan? 24If a kingdom is divided against itself, it cannot stand. 25If a house is divided against itself, it cannot stand. 26And if Satan is divided and rises against himself, he cannot stand; his end has come. 27Indeed, no one can enter a strong man’s house to steal his possessions unless he first ties up the strong man. Then he can plunder his house.
The Unpardonable Sin
(Matthew 12:31–32)
28Truly I tell you, the sons of men will be forgiven all sins and blasphemies, as many as they utter. 29But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of eternal sin.”
30Jesus made this statement because they were saying, “He has an unclean spirit.”
Mark 3:23–2723 lAnd he called them to him and said to them in parables, “How can Satancast out Satan? 24 If a kingdom is divided against itself, that kingdom cannotstand. 25 And if a house is divided against itself, that house will not be able tostand. 26 And if Satan has risen up against himself and is divided, he cannotstand, but is coming to an end. 27 But mno one can enter a strong man’s house andplunder his goods, unless he first binds the strong man. nThen indeed he mayplunder his house.
Matthew 12:25–2925 zKnowing their thoughts, ahe said to them, “Every kingdom divided againstitself is laid waste, and no city or house divided against itself will stand. 26 And ifSatan casts out Satan, he is divided against himself. How then will his kingdomstand? 27 And if I cast out demons by Beelzebul, bby whom do cyour sons castthem out? Therefore they will be your judges. 28 But if it is dby the Spirit of Godthat I cast out demons, then ethe kingdom of God has come upon you. 29 Or fhowcan someone enter a strong man’s house and plunder his goods, unless he firstbinds the strong man? Then indeed ghe may plunder his house.
Luke 11:17–2217 bBut he, cknowing their thoughts, said to them, “Every kingdom dividedagainst itself is laid waste, and a divided household falls. 18 And if Satan also isdivided against himself, how will his kingdom stand? For you say that I cast outdemons by Beelzebul. 19 And if I cast out demons by Beelzebul, dby whom doeyour sons cast them out? Therefore they will be your judges. 20 But if it is byfthe finger of God that I cast out demons, then gthe kingdom of God has comeupon you. 21 When a strong man, fully armed, guards his own palace, his goodsare safe; 22 hbut when one stronger than he attacks him and iovercomes him, hetakes away his jarmor in which he trusted and kdivides his spoil.
In John 15:3, Jesus says to His disciples, “You are already clean because of the word which I have spoken to you” (NKJV). To grasp the profundity of this statement, it is necessary to review the context of John 15 and related passages.
In the preceding verses of John 15, Jesus employs a metaphor of the vine and the branches. The Father is the vinedresser; the Son is the “true vine” (John 15:1). Believers are the branches (verse 5). To ensure maximum fruit production, the Father does two things: 1) He removes unfruitful branches, and 2) He prunes fruitful branches (verse 2; cf. Hebrews 6:7–8).
The word prune means “to cut back or trim.” In horticulture, pruning is a necessary practice in which dead or overgrown branches are removed from a plant to promote growth and fruitfulness. Figuratively, the Father prunes believers to shape them into the image of his Son: “The Lord disciplines the one he loves, and he chastens everyone he accepts as his son” (Hebrews 12:6; cf. Deuteronomy 8:5).
The idea is that the Father, as the vinedresser, lovingly prunes or disciplines those who are already bearing fruit—not for punishment, but to increase fruit production. The disciples are “already clean because of the word” (John 15:3). In this context, that means they were “in a condition fit to bear fruit” (The Expositor’s Greek Testament, Nicoll, W. Robertson).
Here, it is helpful to compare John 13:10 and John 15:3. Earlier, Jesus had washed the disciples’ feet, signifying the washing away of sins. Peter, initially resistant, is told by Jesus, “Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you.” At that point Judas Iscariot is still with the group, and that is why not all of the disciples were “clean.”
In John 15:3, Jesus speaks again of the disciples’ being “clean,” this time in the context of abiding in the True Vine. At this point, Judas has departed, and Jesus can declare to the rest that “you are already clean.”
The disciples’ cleanness comes through the word spoken by Jesus, underscoring the transformative power of God’s Word. The Word of God sanctifies (John 17:17). The eleven disciples, having been changed by Jesus’ teachings, commands, and promises, are prepared for the next step in their spiritual walk—to bear much fruit.
The concept of cleansing through the Word is found throughout Scripture. In Ephesians 5:26–27, for instance, the apostle Paul writes that Christ has cleansed the church “by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (ESV).
In Psalm 119:9, the psalmist draws a connection between cleansing and obedience to the Word of God: “How can a young man cleanse his way? By taking heed according to Your word” (NKJV).
The writer of Hebrews says that “the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Hebrews 4:12). How we need the Word to keep our thoughts true, honorable, just, pure, lovely, commendable, excellent, and worthy of praise (Philippians 4:8)!
As we meditate on John 15:3, we are reminded of the Father’s pruning technique, the Son’s transformative Word, and the need to bear much fruit (verse 5). In Christ, we can do all things (Philippians 4:13), but apart from Him we can do nothing (John 15:5).
Incorruption and Sustainability is built
through
Faith in Christ
Milk can go bad four hours into a blackout, even if it's kept in a closed refrigerator.
But rather than letting a power outage make us feel powerless to store food, or otherwise live our lives, we can usually find inspiration among the timeless life hacks our ancestors passed down from simpler eras.
Some are obvious, like burning candles for light, burning wood for heat and wearing cotton to stay cool. Others, however, require a longer leap of faith. If you really need to preserve milk in a lengthy blackout, for example, you could try the old Russian and Finnish trick of dropping in a live frog.
People in Russia and Finland did this for centuries before modern refrigeration, and the technique reportedly survived into the 20th century in some rural areas. Yet iceboxes and electric refrigerators eventually made it obsolete, letting it fade from use and become seen as an old wives' tale.
Thanks to modern science, we now know the frog-in-milk method works — and why. Of course, science has also taught us about zoonotic diseases, so preserving milk with frogs isn't wise unless it's somehow a matter of survival. But even if this trick is too extreme for most power outages, the things we learn by studying it might still end up providing a big boost for both humans and frogs.
First Peter 2:2 reads, “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation.”
Every nursing mother knows the intensity of babies looking for milk, crying until they are satisfied.
Experts have shown that a mother’s milk benefits her baby in many ways, including aiding brain development, promoting healthy weight, and bolstering antibodies (www.healthline.com/health/breastfeeding/11-benefits-of-breastfeeding#benefits-for-you). Peter employs this analogy to convey that, as Christians, our overall spiritual growth and well-being hinge on receiving “pure spiritual milk.” But what exactly is this spiritual milk?
Elsewhere, Scripture uses milk as a metaphor for the basic essentials of the gospel and Christian living. In Hebrews 5:12–14, the writer speaks of milk and solid food to encourage readers to move beyond “the elementary truths of God’s word” (verse 12). Paul likewise references milk in 1 Corinthians 3:1–3 in a rebuke to his immature readers. However, Peter uses the term spiritual milk positively, encouraging his readers to feed continually on it.
The “pure spiritual milk” constitutes God’s complete, special revelation, encapsulated in what we now know as the Bible. Some translations, such as the KJV, render the phrase as the “sincere milk of the word.” The Word can also symbolize Christ (John 1:1–5), implying that our craving should extend to deeper knowledge of Christ and closer fellowship with Him.
In essence, growth comes as we feed on the written Word and fellowship with the living Word.
The directive in 1 Peter 2:2 is active and imperative, signifying that it is our responsibility to yearn for pure spiritual milk. We are to read, meditate upon, and study God’s written Word both individually and in the company of fellow believers. We should also engage in communion with the living Word and cultivate a deeper understanding of His person and work. Through these activities, we progress toward becoming more like Jesus in character and conduct. We will “grow up in [our] salvation” (1 Peter 2:2b).
Bible-based sermons are also helpful, as are Christian books and Christ-centered songs. Sound teachers facilitate a deeper understanding of God’s Word and rekindle a zeal for more. Well-written Christian books can provide insight into the knowledge of Christ, while songs enhance fellowship and remind us of the beauty found in Christ.
Peter’s instructions serve as a reminder that what we crave and consume profoundly impacts our spiritual growth. The world’s “milk” is impure and only gratifies our sinful desires. False teachings are, at best, spiritual junk and, at worst, poison. We must hunger for pure, unadulterated spiritual nourishment.
Throughout Scripture, God is described as the one who sustains all things (Hebrews 1:3). To sustain something means to give it strength, protection, encouragement, and comfort. God’s sustainment is a holding together with a power that surpasses that of any human.
When a person accepts the free gift of salvation through Jesus Christ, he or she becomes a child of God as one adopted into His family (Romans 8:15). God sustains His children through difficult times, as Psalm 54:4 says, “Surely God is my help; the Lord is the one who sustains me.” He strengthens, protects, encourages, and comforts. Our strength will eventually fail us, and God is the only one who can shore up our strength to endure (Psalm 18:39).
Humans are finite, meaning we only have so much strength and energy on our own. God is without limit, infinite (Psalm 90:2), and that means His strength is also without end (1 Corinthians 1:25).
Many psalmists recorded their dependency on God. They expressed a need for God to sustain them, often in times of weariness or distress. For example, in Psalm 63:1 David writes of his enemies trying to kill him “in a dry and parched land where there is no water,” but he finds that the Lord sustains him: “I cling to you; your right hand upholds me” (verse 8). See also Psalm 18:35, Psalm 41:12, and Psalm 89:21.
We may try to gain strength from things in this world, but these things will always disappoint and leave us emptier and wearier than we started. Nothing created can sustain itself, let alone the rest of creation. Only the Creator can do that: “In [Christ] all things hold together” (Colossians 1:17).
When we feel we are falling apart or have nothing left to give, we must turn to the only source of unending, sustaining strength. God is the sustainer, and He wants us to come to Him for help (Psalm 55:22). God does not give begrudgingly but lavishly (Ephesians 1:18–19).
Not only does God sustain us as individuals in times of distress, but He also sustains all things in the universe (Hebrews 1:3). The physical laws that hold matter together, keep planets in their positions, and bind people to the earth are all sustained in and through Jesus (Colossians 1:17). The same God who keeps the planets aligned also holds you in His hands. When life is too much for you to take on by yourself, trust in the Lord. We are part of His creation, which means God knows exactly how to hold us together, too.
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.
Sufficient grace speaks of the grace of God that grants salvation, preservation, and everything else that the believer needs in this life and in the life to come.
In reality, no Christian is inherently sufficient. Every Christian, left to his own devices, would fail miserably. “Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God” (2 Corinthians 3:5) expresses the idea beautifully without using the term sufficient grace. When the time comes, God’s grace will be sufficient to carry the believer through whatever he or she may encounter. By focusing on the sufficient grace of God rather than human frailties, Christians can face the future with confidence. With Paul, Christians can enthusiastically embrace their own insufficiencies, knowing that these insufficiencies will push them toward the all-sufficient grace of God.
Paul’s ability to be faithful in ministry and survive incredibly difficult times was due to God’s grace. God’s grace is sufficient. When we are weak, God’s strength is even more evident. Paul could rejoice and boast in God because Paul knew the power that God exerted in Paul’s life through God’s grace. Paul could then boast in God’s strength, recognizing that, even when we are weak, God is strong. He provides the strength for us to withstand whatever challenges are before us.
Paul illustrates this same idea in Philippians 4:11–13. He explains that he has learned how to be content in any circumstance no matter how severe. When things are going well or when things are going badly, Paul knows that contentment doesn’t come from circumstances—contentment comes from recognizing that we can do whatever God intends for us to do through Christ who strengthens us. God is so gracious to provide strength when it is needed so that we can find our identity, our confidence, and our contentment in Him. This is what God meant when He said that His grace is sufficient—it is all we need.
Heart sanctification
is a Christian process of purifying the heart
and transforming
desires to become more like Christ
It's a lifelong process that involves yielding to God's will and living in accordance with God's Word.
What does it mean?
Set apart from sin
- Sanctification is the process of being set apart from sin and set apart for God's purposes.
- Change of heart
Sanctification involves a change of heart, a desire to love God and other people, and a change of mind. - Living for God
Sanctification means living for God, making Him the focus of your thoughts, and putting God first in your life.
How does it happen?
- Yielding to God: Sanctification happens when you voluntarily yield your agency to God and submit to His will.
- Receiving Jesus into your heart: Sanctification happens when you receive Jesus into your heart.
- Internalizing God's Word: Sanctification happens when you internalize God's Word so that you live by every word of it.
What does it result in?
- Increased faith
Sanctification increases faith, strengthens humility, and develops meekness. - Newness of heart
Sanctification results in a newness of heart and a reorientation of your relationship with God and others
To His eternal praise, God offers salvation through Jesus Christ, who paid the wages of our disobedience. The salvation we receive when we trust in Jesus is a full package, breaking the power of sin in our lives. Because Jesus fulfilled the law, we are no longer under it; rather, we operate in a new relationship of faith displayed in love. Also, when we are in Christ, have (spiritually speaking) died and been resurrected, breaking the power of sin (Galatians 2:20; Romans 6:3–14; Colossians 2:20; 3:3; 2 Timothy 2:11). The strength of sin is the law, but that is not the entire story. God “gives us victory over sin and death through our Lord Jesus Christ” (1 Corinthians 15:57, NLT)!
The message of the cross is unmistakably clear. The Son of God came into the world to bear witness to the truth, not to judge the world but that the world might be saved through Him (Mark 10:45). This is the power and wisdom of God. The gospel evokes very different responses from its hearers: “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” (1 Corinthians 1:18).
God chose the foolish things of the world to shame the wise, the weak things of the world to shame the strong, and the “low and despised” things of the world to be raised up for His glory (1 Corinthians 1:27–29, NET). This is the wisdom of God. Wisdom is the power of insight to use knowledge to one’s advantage, and God definitely has the advantage. “God was pleased through the foolishness of what was preached to save those who would believe” (1 Corinthians 1:21).
The message of the cross is that the Son of God was crucified to atone for the sins of mankind and secure pardon and salvation for all who would believe in Him. It is this message that is considered folly by those who are perishing—those who disbelieve God’s sentence of death on humanity and prefer human ideas over God’s truth. The message of the cross is divinely inspired, holy, and eternal. It is the love of God come into the world through the Son to destroy the works of the devil (John 18:37; 1 John 3:8). The message of the cross is the wisdom and power of God to keep the promise of John 3:16, to give eternal life to all who believe in the Son. It is also the grace of God rendering to the believer the gifts of repentance, justification, and sanctification, all of which find their meaning in Christ crucified (Luke 23:33–43).
Jesus described His followers as the salt of the earth in Matthew 5 as part of His Sermon on the Mount: “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot” (verse 13).
There were two purposes for salt in the first century—preserving food and enhancing flavor. Both of those purposes may apply here, or Jesus may have been speaking in a more general sense.
By using this salt metaphor, Jesus may have meant that His disciples are called to be “preservatives” in the world, slowing down the advancement of moral and spiritual decay. Psalm 14:3 says, “All have turned away, all have become corrupt; there is no one who does good, not even one.” Believers are to preserve truth and goodness in a fallen world.
Salt was also used as a flavor enhancer. Jesus may have been instructing His disciples to “enhance” the flavor of life in this world—enriching its goodness and making God’s work stand out from the normal way of doing things. “But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked” (Luke 6:35). As believers behave in ways that reflect God’s nature, they accentuate the difference that Jesus makes in one’s life.
Since Jesus’ exact meaning is not specified, perhaps He was not pointing to one specific application, but to salt in a general sense of value and usefulness. In those days, salt was a valuable commodity (the word salary comes from an ancient word meaning “salt-money”). Perhaps Jesus was telling His disciples how important their ministry would be.
Of course, the value of salt lies in its effect on its surroundings. Salt makes an impact. After telling His disciples that they are the salt of the earth, Jesus goes on to say, “But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot.” Can salt become less salty? Strictly speaking, no. Sodium chloride is a stable compound and can’t become less of itself. What was Jesus saying then? There are several possibilities:
1) Jesus may have been referring to the “salt” that was collected from the Dead Sea by evaporation. The substance resembled pure salt, but it wasn’t effective for preservation or for seasoning.
2) Jesus could have been referring to the rock formations in which people would store their meat. Once the salt leached out of the rocks, the rocks were no longer effective to preserve the meat.
3) Others have speculated that Jesus was referring to the salt blocks that bakers used in their ovens. Eventually the heat would make these salt blocks useless.
4) Yet others think Jesus was referring to a saying of the time: “Can salt lose its saltiness?” It’s a rhetorical question because salt can’t become less salty. True disciples of Jesus cannot lose their saltiness. They are new creations and completely changed. Someone who is an imposter cannot become salty again. The imposters are to be “thrown out and trampled underfoot” because they have no effectiveness.
How does Jesus’ statement about the salt of the earth apply to us today?
Matthew 5:13 tells us that we are valuable in our role as disciples of Christ. God uses us to impact the people around us. Whether we are slowing down the moral decay or enhancing the spiritual “flavor” of the world, God has created us to be a positive impact. As followers of Christ, we are called to be different and to live righteous lives.
The spiritual person judges all things, but is himself to be judged by no one” (1 Corinthians 2:15, ESV). Earlier in the chapter, Paul contrasts the world’s wisdom with the wisdom of God, revealing that true wisdom comes from the Spirit: “Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God” (1 Corinthians 2:12, ESV). The spiritual man, therefore, is equipped with divine wisdom, enabling him to judge all things accurately. He can see beyond appearances and understand the true nature of reality.
When Paul says, “The spiritual man judges all things,” he does not suggest that the spiritual person is judgmental or critical in the worldly sense. Rather, this judgment is the ability to discern spiritual truths and to distinguish between what is of God and what is not. Hebrews 5:14 speaks of mature believers who have their “powers of discernment trained by constant practice to distinguish good from evil” (ESV). The spiritual man possesses the maturity and spiritual insight to evaluate situations, teachings, and behaviors according to the standards of God’s Word.
The fact that the spiritual man “judges all things” also implies that the opinions or judgments of others do not sway him. In the same verse, Paul notes that the spiritual person “is himself to be judged by no one” (1 Corinthians 2:15, ESV). So, the spiritual man exercises discernment with the Spirit as his guide, and human approval or condemnation is irrelevant.
There is a responsibility that comes with spiritual discernment. The spiritual man, as he judges all things, lives according to the wisdom and insight the Spirit gives. The judgments he makes align with God’s will. Paul’s prayer for believers is that their “love may abound more and more, with knowledge and all discernment, so that [they] may approve what is excellent, and so be pure and blameless for the day of Christ” (Philippians 1:9–10, ESV). The spiritual man judges all things for the sake of living a life that reflects the holiness and righteousness of God.
The larger context of 1 Corinthians 2—3 contrasts the spiritual man with the natural man. Paul explains that there are four kinds of people: the natural man (1 Corinthians 2:14), the spiritual man (1 Corinthians 2:15), infants in Christ (1 Corinthians 3:1), and the fleshly person (1 Corinthians 3:3).
The natural man will not receive or accept the things of God, because he considers them to be foolishness (1 Corinthians 2:14). While the natural man can have a factual understanding of the words he hears, he can’t judge them accurately because those judgments are spiritual in nature.
In contrast, the spiritual man judges all things (1 Corinthians 2:15). That is, he is able to discern or evaluate properly the things of God because they are spiritually perceived. The ingredient the natural man is missing—and the spiritual man has—is the mind of Christ (1 Corinthians 2:16). The mature believer in Christ is the spiritual man, made alive and possessing a new way of thinking. The spiritual man judges all things because he now has the mind of Christ. The natural man perceives the things of God to be foolishness and refuses to have the thinking of Christ.
Infants in Christ (1 Corinthians 3:1) are those who are newly born again. They have just come to know Christ and are only now beginning to learn about the things of God. Consequently, they might look like a fleshly person at times, not utilizing the mind of Christ in their own thinking. While the infant has been newly born and has a new spirit, he has not yet learned to judge all things or to use the thinking of Christ that now belongs to him.
The fleshly person (1 Corinthians 3:3) often acts like an infant, only without the built-in excuse. Infants are expected to behave like infants because that is what they are. The fleshly person, or carnal person, has not grown as he should have. He should have moved on past infancy and grown to maturity, but his growth has been stunted.
Paul chastises the Corinthians because they are thinking and behaving like fleshly people (1 Corinthians 3:3) when they should be thinking like the spiritual man who judges or discerns all things. Their immaturity was inexcusable and showed up in their thinking and behavior. They were going beyond what was written in Scripture, becoming arrogant and judging wrongly (1 Corinthians 4:6). They were judging so poorly that they were actually approving immorality (1 Corinthians 5:1–2).
The spiritual man judges all things, and he is misunderstood by the natural man. Those without the Spirit cannot appreciate or fully comprehend the spiritual man’s motives, worldview, or character. The spiritual man has the mind or the thinking of Christ, and that is a mystery to those who do not know Christ.
When we believe in Jesus, we are born again and can now think as God has designed us to think. We should move past the immaturities of infancy and press on to maturity. We ought to think and act like spiritual people because that is what we are. As Paul put it elsewhere, we should walk in a manner worthy of our calling (Ephesians 4:1). We should no longer walk like fleshly people, focusing on the desires of our flesh. As we walk in the Spirit, we grow in our ability to judge everything according to God’s truth.
Create in Me a Clean Heart, O God
(2 Samuel 12:1–12)
For the choirmaster. A Psalm of David. When Nathan the prophet came to him after his adultery with Bathsheba.
1 Have mercy on me,a O God,
according to Your loving devotion;
according to Your great compassion,
blot out my transgressions.
2Wash me clean of my iniquity
and cleanse me from my sin.
3For I know my transgressions,
and my sin is always before me.
4Against You, You only, have I sinned
and done what is evil in Your sight,
so that You may be proved right when You speak
and blameless when You judge.b
5Surely I was brought forth in iniquity;
I was sinful when my mother conceived me.
6Surely You desire truth in the inmost being;
You teach me wisdom in the inmost place.
7Purify me with hyssop, and I will be clean;
wash me, and I will be whiter than snow.
8Let me hear joy and gladness;
let the bones You have crushed rejoice.
9Hide Your face from my sins
and blot out all my iniquities.
10Create in me a clean heart, O God,
and renew a right spirit within me.
11Cast me not away from Your presence;
take not Your Holy Spirit from me.
12Restore to me the joy of Your salvation,
and sustain me with a willing spirit.
13Then I will teach transgressors Your ways,
and sinners will return to You.
14Deliver me from bloodguilt, O God,
the God of my salvation,
and my tongue will sing of Your righteousness.
15O Lord, open my lips,
and my mouth will declare Your praise.
16For You do not delight in sacrifice, or I would bring it;
You take no pleasure in burnt offerings.
17The sacrifices of God are a broken spirit;
a broken and a contrite heart,
O God, You will not despise.
18In Your good pleasure, cause Zion to prosper;
build up the walls of Jerusalem.
19Then You will delight in righteous sacrifices,
in whole burnt offerings;
then bulls will be offered on Your altar.
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.
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 2 Corinthians 2:17—7:4, the apostle Paul sets forth a defense of his apostolic ministry. In verses 4:1–6, he focuses on the transparency of his ministry. Paul renounces secret and underhanded methods, stating that he does not “try to trick anyone or distort the word of God. We tell the truth before God, and all who are honest know this” (2 Corinthians 4:2, NLT). Paul contends that, if the message of the gospel seems hidden, it is not because he has tried to hide anything. Rather, it is obscured to those who are perishing (verse 3) because “the god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God” (2 Corinthians 4:4).
Who is the “god of this age”? We can eliminate the possibility that Paul is referring to the one true God here. This “god” is blinding minds and keeping people from Christ and His gospel. So, the god of this age must be an evil being.
One clue as to the identity of the god of this age is that his rule is temporary. The exact phrase god of this age is found nowhere else in the New Testament. The original Greek word (aiōn) in 2 Corinthians 4:4, translated as “age” (NIV, CSB, NKJV) or “world” (ESV, NLT, NASB, KJV), means “an era of time or an epoch.” This god’s reign has a limited span.
Another clue on the identity of the god of this age is the use of similar titles in the Bible. Ephesians 2:2 speaks of “the ruler of the kingdom of the air” and “the spirit who is now at work in those who are disobedient.” In John 14:20, Jesus refers to “the prince of this world.” If all these appellations point to the same being, we have a ruler who wields temporary authority over the ungodly and blinds their minds to God’s plan of salvation. The obvious identity of the god of this age is the devil, or Satan.
As the god of this age, Satan maintains a significant influence on the values, thoughts, beliefs, and objectives of the unsaved people of the world. Satan himself claimed to rule the world in one of his temptations of Jesus (Matthew 4:8–9). But Satan does not control this present world completely. He is not the ultimate authority. God is still the sovereign Lord of the universe. Satan is only a “god” in the sense that he controls the lives of unbelievers and blinds their minds to truth. The unredeemed serve and worship Satan (even if they don’t realize it) as if he is their divine master.
As the god of this age, Satan possesses a powerful dominion over this present, fallen, dark world of sin and death (Ephesians 6:12; Colossians 1:13; 1 John 5:19). From a biblical perspective, this evil age began with Adam’s fall, not with the creation of the world. Humanity’s rebellion against God was initiated by Satan (1 John 3:8; John 8:44), and people got “caught up in the cosmic and supernatural uprising of Satan against the one true and living God” (Barnett, P., The Message of 2 Corinthians: Power in Weakness, the Bible Speaks Today, InterVarsity Press, 1988, p. 82).
The Bible teaches that, before salvation, we “were dead in [our] transgressions and sins, in which [we] used to live when [we] followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. All of us also lived among them at one time, gratifying the cravings of our flesh and following its desires and thoughts” (Ephesians 2:1–3). Blinded as unbelievers, we served and followed Satan, the god of this age. But through God’s mercy and grace, we received the gift of salvation in Jesus Christ. Our Lord died on the cross “for our sins to rescue us from the present evil age, according to the will of our God and Father” (Galatians 1:4). The redeemed become partakers of God’s heavenly kingdom (Hebrews 6:5). In the age to come, God’s kingdom will be fully revealed, and every wrong of this present age will be made right (Luke 18:30).
In predicting His death, Jesus said, “Now is the time for judgment on this world; now the prince of this world will be driven out” (John 12:31), and He assured His disciples that “the prince of this world now stands condemned” (John 16:11). Jesus is the King of kings, and He came into this world “to destroy the devil’s work” (1 John 3:8). Until the final judgment, Satan has been allotted an “hour—when darkness reigns” (Luke 22:53). But his time is limited.
As the god of this age, Satan’s greatest superpower is deceit (Revelation 12:9). He blinds people’s minds to spiritual truth (John 3:19–20; 2 Corinthians 4:4; Ephesians 4:17–19; 2 Thessalonians 2:9–10). Jesus stated that Satan “has always hated the truth, because there is no truth in him. When he lies, it is consistent with his character; for he is a liar and the father of lies” (John 8:44, NLT). Thankfully, God has made His light shine in the hearts of believers so that they are no longer blind to His truth (2 Corinthians 4:6). Nevertheless, Christians must stay firmly rooted in the Word of God (John 17:17; Psalm 119:11; 2 Timothy 3:15; 1 Peter 1:23) and put on all of God’s armor so that they can stand firm against Satan’s deceptive strategies (Ephesians 6:11).
Our confidence comes from our relationship with Christ. He is our High Priest, and through His intercession, we can “approach the 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). The apostles before the Sanhedrin displayed an assurance that amazed their antagonists: “When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus” (Acts 4:13).
We can follow God in full confidence in His wisdom, power, and plan. As we obey the Lord, we have assurance of our salvation (1 John 2:3). Also, having a good conscience aids our confidence, for we will have nothing to hide. “The righteous are as bold as a lion” (Proverbs 28:1).
Paul gives us something else we can have faith in: "Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ" (Philippians 1:6). Knowing that God promises to work in the lives of His children, Paul was confident that God would help the Galatians stand fast in the truth (Galatians 5:10).
When we put our trust in God and His revealed Word, our lives take on a new stability, focus, and poise. A biblical self-confidence is really a confidence in God’s Word and character. We put no confidence in our flesh, but we have every confidence in the God who made us, called us, saved us and keeps us.
Mark 4:19 says, “The cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful.” Jesus' warning in the Parable of the Sower teaches that the love of money makes us useless to the Kingdom of God
- FINANCIAL LESSONS IN PARABLES
- Jesus talked about money second only to the Kingdom of God. So it’s not surprising that the subject of money and possessions is so prevalent in His Parables.
- Not everyone agrees on the exact number of parables in the Gospels as the definitions of what constitutes a parable differ, but 40 is probably a safe number.
- Of those 40 parables, nearly half directly address money. Think of the pearl of great price, the lost coin, the silver talents and of course, the Parable of the Sower in Mark 4.
- THE PARABLE OF THE SOWER
- In that parable, Jesus talks about four kinds of soil where the sower casts his seed.
- Let’s look at each of them and what they mean. In verses 3 and 4 we read, “Behold, a sower went out to sow. And as he sowed, some seed fell along the path, and the birds came and devoured it … ”
- The hard soil in this passage is usually seen to represent someone who is hardened by sin. He hears the Word but doesn’t understand it. It sits on the surface and becomes bird food. The birds, of course, are usually seen to represent Satan, plucking away those lost in sin.
- Then in verses 5 through 7, Jesus says, “Other seed fell on rocky ground, where it did not have much soil, and immediately it sprang up … And when the sun rose, it was scorched, and since it had no root, it withered away.”
- Here, the stony soil represents someone who at first seems to take great delight in hearing God’s Word, but his heart doesn’t follow along. He has no foundation, so when trouble or hardships come along, he loses his faith.
- Hardship, of course, can be many things, but very often, it takes the form of financial difficulty. It could be a job loss, a business failure or in so many cases, debt. Without a firm foundation in God’s Word, particularly God’s financial principles, what seemed to be rock solid faith disappears in the rocky soil.
- Okay, now we come to the third soil. In Mark 4:7, Jesus says, “Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain.”
- At this point, we might not think Jesus is talking about finances, but several verses later he goes into more depth about each type of soil.
- In verses 18 and 19, He addresses the third soil, saying, “And others are the ones sown among thorns. They are those who hear the word, but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful.”
- So there’s no question that Jesus is talking about the danger of loving money more than God. The Gospel is choked out not only by the worries of this life, and more specifically by the deceitfulness of wealth and the desires for other things. The warning is that achieving great financial success can be just as dangerous, if not more so, than having financial difficulties.
- That’s because when we acquire wealth our sin nature makes us want to believe that we did it all on our own. So while we may have great wealth, there’s no fruit. We’re proven unfaithful.
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.
In Jesus’ warning that we cannot serve two masters, He specifies money (or “mammon” or “wealth” in other translations) as a master in opposition to God.
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 word mammon comes from the Greek word mammonas. Similar root words exist in Hebrew, Latin, Aramaic, Chaldean, and Syriac. They all translate to “money, wealth, and material possessions.”
In biblical culture the word mammon often carried a negative connotation. It was sometimes used to describe all lusts and excesses: gluttony, greed, and dishonest worldly gain. Ultimately, mammon described an idol of materialism, which many trusted as a foundation for their world and philosophy. While the King James Version retains the term Mammon in Matthew 6:24, other versions translate the Greek as “money,” “wealth,” or “riches.”
The city of Babylon (Revelation 18), with all its avarice and greed, is a description of a world given over to the spirit of Mammon. Some scholars cite Mammon as the name of a Syrian and Chaldean god, similar to the Greek god of wealth, Plutus.
Just as Wisdom is personified in Proverbs 1:21–33, Mammon is personified in Matthew 6:24 and Luke 16:13. Jesus’ words here show a powerful contrast between the worship of the material world and the worship of God. Later, writers such as Augustine, Danté (The Divine Comedy), Milton (Paradise Lost), and Spenser (The Faerie Queene) used personifications of Mammon to show the insidious nature of materialism and its seduction of humanity.
Worship of mammon can show up in many ways. It isn’t always through a continual lust for more money. When we envy others’ wealth, are anxious over potentially unmet needs, disobey God’s directives about the use of wealth, or fail to trust God’s love and faithfulness, our thinking is out of balance concerning material wealth.
In the Sermon on the Mount, Jesus teaches about our relationship to material goods. He says, “Do not store up for yourselves treasures on earth. . . . But store up for yourselves treasures in heaven. . . . For where your treasure is, there your heart will be also. . . . 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 [mammon]” (Matthew 6:19–24).
The apostle Paul writes of the godly perspective toward mammon: “Godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6: 6–10).
Solomon writes of the futility of chasing after mammon: “Whoever loves money never has enough; whoever loves wealth is never satisfied with their income. This too is meaningless” (Ecclesiastes 5:10). Lust of any kind is insatiable, no matter how much time or effort is poured into the pursuit of the object of lust.
In Luke 16:14–15, Jesus rebukes those who refused to hear His admonition to choose God over mammon: “The Pharisees, who loved money, heard all this and were sneering at Jesus. He said to them, ‘You are the ones who justify yourselves in the eyes of others, but God knows your hearts. What people value highly is detestable in God’s sight.’”
The parable of the rich fool (Luke 12:13–21) is the story of a man who lives to increase his wealth yet in the end he loses his soul because he “is not rich toward God” (verse 21). Mark 4:19 warns of the deceitfulness of mammon and its ability to “choke the Word, making it unfruitful.”
Mammon cannot produce peace in us, and it certainly cannot produce righteousness. A love of money shows we are out of balance in our relationship to God. Proverbs 8:18 speaks of true, lasting riches: “With me [Wisdom] are riches and honor, enduring wealth and prosperity.” Jesus teaches us in Matthew 6:19–34 to not worry about our physical needs, about houses or clothes or food, but to “seek first his kingdom and his righteousness, and all these things will be given to you as well” (verse 33).
In Matthew 23 Jesus pronounces “woes” on the scribes and Pharisees, the religious elite of the day. The word woe is an exclamation of grief, denunciation, or distress. This was not the first time Jesus had some harsh words for the religious leaders of His day. Why did Jesus rebuke them so harshly here? Looking at each woe gives some insight.
Before pronouncing the woes, Jesus told His listeners to respect the scribes and Pharisees due to their position of authority but not to emulate them, “for they do not practice what they preach. They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them. Everything they do is done for people to see” (Matthew 23:3–5). The scribes and Pharisees were supposed to know God and help others know Him and follow His ways. Instead, the religious leaders added to God’s Law, making it a cumbersome and onerous burden. And they did not follow God with a pure heart. Their religion was not true worship of God; rather, it was rooted in a prideful heart. Jesus’ Sermon on the Mount emphasizes the true intent of the Law over the letter of the Law. The scribes and Pharisees emphasized the letter, completely missing its spirit.
The first woe is, “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people’s faces. You yourselves do not enter, nor will you let those enter who are trying to” (Matthew 23:13). Jesus cares for people. He desires for them to know Him and to enter into His kingdom (John 3:16–17; 10:10, 17; 2 Peter 3:9). After rebuking the scribes and Pharisees, Jesus lamented over rebellious Jerusalem (Matthew 23:37–39). Clearly, His heart is for people to find life in Him. It stands to reason, then, that He would have harsh words for those who prevented people from finding salvation. The teachers of the Law and Pharisees were not truly seeking after God, though they acted as if they were. Their religion was empty, and it was preventing others from following the Messiah.
In the second woe, Jesus condemns the scribes and Pharisees for making strenuous efforts to win converts and then leading those converts to be “twice as much” children of hell as the scribes and Pharisees were (Matthew 13:15). In other words, they were more intent on spreading their religion than on maintaining the truth.
The third woe Jesus pronounces against the scribes and Pharisees calls the religious leaders “blind guides” and “blind fools” (Matthew 23:16–17). Specifically, Jesus points out, they nit-picked about which oaths were binding and which were not, ignoring the sacred nature of all oaths and significance of the temple and God’s holiness (verses 15–22).
The fourth woe calls out the scribes and Pharisees for their practice of diligently paying the tithe while neglecting to actually care for people. While they were counting their mint leaves to make sure they gave one tenth to the temple, they “neglected the more important matters of the law—justice, mercy and faithfulness” (Matthew 23:23). Once again, they focused on the letter of the Law and obeyed it with pride, but they missed the weightier things of God. Their religion was external; their hearts were not transformed.
Jesus elaborates on their hypocrisy in the fifth woe. He tells the religious leaders they appear clean on the outside, but they have neglected the inside. They perform religious acts but do not have God-honoring hearts. It does no good, Jesus says, to clean up the outside when the inside is “full of greed and self-indulgence” (Matthew 23:25). The Pharisees and scribes are blind and do not recognize that, when the inside is changed, the outside, too, will be transformed.
In the sixth woe, Jesus claims the scribes and Pharisees 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” (Matthew 23:27). The deadness inside of tombs is likened to the “hypocrisy and wickedness” inside the religious leaders (verse 28). Once again, they appear to obey God, but their hearts are far from Him (see Matthew 15:7–9 and Isaiah 29:13).
Jesus concludes His seven-fold rebuke by telling the religious leaders that they are just like their fathers, who persecuted the prophets of old. In building monuments to the prophets, they testify against themselves, openly admitting that it was their ancestors who killed the prophets (Matthew 23:29–31). Although they arrogantly claim that they would not have done so, they are the ones who will soon plot the murder of the Son of God Himself (Matthew 26:4).
Jesus’ words are harsh because there was so much at stake. Those who followed the Pharisees and scribes were being kept from following God. So much of the teaching in Jesus’ day was in direct contradiction of God’s Word (see Matthew 15:6). The religious leaders made a mockery out of following God. They did not truly understand God’s ways, and they led others away from God. Jesus’ desire was that people would come to know God and be reconciled with Him. In Matthew 11:28–30 Jesus said, “Come to me, all you who are weary and burdened, and I will give you rest. 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.” Unlike the burdens the scribes and Pharisees laid on the people in a human effort to gain reconciliation with God, Jesus gives true rest. The religious leaders spread lies covered in a veneer of godliness (John 8:44); Jesus spoke harshly against them because He came to bring life (John 10:10).
Also, the word woe carries with it a tinge of sorrow. There is an element of imprecation, to be sure, but with it an element of compassionate sadness. The seven woes that Jesus pronounces on the religious leaders are solemn declarations of future misery. The stubbornness of the sinners to whom He speaks is bringing a judgment to be feared. The scribes and Pharisees are calling down God’s wrath upon themselves, and they are to be pitied.
Immediately after Jesus’ rebuke of the scribes and Pharisees, we see Jesus’ compassion. He asks, “How will you escape being condemned to hell?” (Matthew 23:33). Jesus then expresses His desire to gather the people of Israel to Himself for safety, if only they were willing (verse 37). God longs for His people to come to Him and find forgiveness. Jesus was not harsh to be mean. He was not having a temper tantrum. Rather, love guided His actions. Jesus spoke firmly against the deception of Satan out of a desire for people to know truth and find life in Him.
Each occurrence of the phrase knowledge of God in the Bible must be studied within its own context. Sometimes the author might be referring to God’s knowledge (Romans 11:33), while other times he may be referring to our knowledge of God (Romans 1:28). We will focus on the second sense, which is the most common. It is impossible to cover every nuance in every passage, but we can make some general observations about the way knowledge of God is used in the Scriptures.
The knowledge of God usually refers to knowing the truth about God (Romans 1:19–21). According to the Bible, the knowledge of God starts with God (Proverbs 2:6). He graciously chooses to reveal Himself to humanity in many ways (Isaiah 33:6). He reveals Himself to everyone through creation (Psalm 19:1–2), so that every person knows at least about His “eternal power and divine nature” (Romans 1:20). This basic knowledge of God’s righteousness and our moral responsibility is enough to condemn us for not following His law (Romans 1:18).
Those who fear God, or have a relationship with Him, can grow in the knowledge of God, as He reveals Himself (Proverbs 1:7; Isaiah 33:6). God reveals Himself through the Scriptures (2 Timothy 3:16), through His people (Romans 15:14), through His Holy Spirit (John 14:26), and through His Son, who is His perfect image (Colossians 1:15).
In the Bible, the knowledge of God is closely tied to relationship with God. God gives knowledge to those who love Him, and rejection of knowledge results in broken relationship (Proverbs 2:4–6; Hosea 4:6; Romans 1:21–25). It is a little like our human relationships: the closer we get to someone, the more we know that person, and the more we get to know him or her, the closer we become. As we grow in the knowledge of God, we learn more about His will, His works, and His character.
Increasing in our knowledge of God, or learning more about Him, should motivate a change in our lives, as we contemplate His goodness, mercy, and glory (2 Peter 2:20). As Christians, we grow in the knowledge of God through our relationship with Jesus Christ (2 Corinthians 4:6). Our goal is to grow in the knowledge of God, so that we become more like His Son. Paul’s prayer for the Colossians is a beautiful example of this dynamic:
“For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience, and giving joyful thanks to the Father, who has qualified you to share in the inheritance of his holy people in the kingdom of light” (Colossians 1:9–12).
Finally, as Christians, we do not keep the knowledge of God to ourselves. As we grow in the knowledge of God, we are to share it with others, so that they can come to know Him as well. Paul’s life of self-sacrificial ministry spread the knowledge of God to everyone around him (2 Corinthians 2:14). God also used Paul’s ministry to break down every obstacle in the human mind that prevented people from hearing the knowledge of God (2 Corinthians 10:5). In the same way, we should share the knowledge of God everywhere we go, so that people would come to know Him through the grace of His Son. Then, as we serve one another in Christian community, we will build each other up until, by the grace of God, “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” (Ephesians 4:13).
Paul’s Greeting to the Ephesians
(Acts 19:8–12; Revelation 2:1–7)
1Paul, an apostle of Christ Jesus by the will of God,
To the saints in Ephesus,a the faithful in Christ Jesus:
2Grace and peace to you from God our Father and the Lord Jesus Christ.
Spiritual Blessings
(Romans 8:28–34)
3Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly realms. 4For He chose us in Him before the foundation of the world to be holy and blameless in His presence. In love 5He predestined us for adoption as His sons through Jesus Christ, according to the good pleasure of His will, 6to the praise of His glorious grace, which He has freely given us in the Beloved One.
7In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace 8that He lavished on us with all wisdom and understanding. 9And He has made known to us the mystery of His will according to His good pleasure, which He purposed in Christ 10as a plan for the fullness of time, to bring all things in heaven and on earth together in Christ.
11In Him we were also chosen as God’s own, having been predestined according to the plan of Him who works out everything by the counsel of His will, 12in order that we, who were the first to hope in Christ, would be for the praise of His glory.
13And in Him, having heard and believed the word of truth—the gospel of your salvation—you were sealed with the promised Holy Spirit, 14who is the pledge of our inheritance until the redemption of those who are God’s possession, to the praise of His glory.
Spiritual Wisdom
(1 Corinthians 2:6–16)
15For this reason, ever since I heard about your faith in the Lord Jesus and your love for all the saints, 16I have not stopped giving thanks for you, remembering you in my prayers, 17that the God of our Lord Jesus Christ, the glorious Father, may give you a spirit of wisdom and revelation in your knowledge of Him.
18I ask that the eyes of your heartb may be enlightened, so that you may know the hope of His calling, the riches of His glorious inheritance in the saints, 19and the surpassing greatness of His power to us who believe. These are in accordance with the working of His mighty strength, 20which He exerted in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly realms, 21far above all rule and authority, power and dominion, and every name that is named, not only in the present age but also in the one to come.
22And God put everything under His feet and made Him head over everything for the church, 23which is His body, the fullness of Him who fills all in all.
1 Peter 4
Living for God’s Glory
(1 Corinthians 10:23–33)
1Therefore, since Christ suffereda in His body, arm yourselves with the same resolve, because anyone who has suffered in his body is done with sin.2Consequently, he does not live out his remaining time on earth for human passions, but for the will of God. 3For you have spent enough time in the past carrying out the same desires as the Gentiles: living in debauchery, lust, drunkenness, orgies, carousing, and detestable idolatry.
4Because of this, they consider it strange of you not to plunge with them into the same flood of reckless indiscretion, and they heap abuse on you. 5But they will have to give an account to Him who is ready to judge the living and the dead.6That is why the gospel was preached even to those who are now dead,b so that they might be judged as men in the flesh, but live according to God in the spirit.
7The end of all things is near. Therefore be clear-minded and sober, so that you can pray. 8Above all, love one another deeply, because love covers over a multitude of sins.c 9Show hospitality to one another without complaining.
10As good stewards of the manifold grace of God, each of you should use whatever gift he has received to serve one another. 11If anyone speaks, he should speak as one conveying the words of God. If anyone serves, he should serve with the strength God provides, so that in all things God may be glorified through Jesus Christ, to whom be the glory and the power forever and ever. Amen.
Suffering as Christians
12Beloved, do not be surprised at the fiery trial that has come upon you, as though something strange were happening to you. 13But rejoice that you share in the sufferings of Christ, so that you may be overjoyed at the revelation of His glory.
14If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you.d 15Indeed, none of you should suffer as a murderer or thief or wrongdoer, or even as a meddler. 16But if you suffer as a Christian, do not be ashamed, but glorify God that you bear that name.e 17For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who disobey the gospel of God? 18And,
“If it is hard for the righteous to be saved,
what will become of the ungodly and the sinner?”
19So then, those who suffer according to God’s will should entrust their souls to their faithful Creator and continue to do good.
The Bible is full of references to the inheritance believers have in Christ. Ephesians 1:11says, "In [Christ] we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will" (ESV). Other passages that mention a believer’s inheritance include Colossians 3:24 and Hebrews 9:15. Our inheritance is, in a word, heaven. It is the sum total of all God has promised us in salvation. Words related to inheritance in Scripture are portion and heritage.
First Peter 1:4 describes this inheritance further, saying that we have been born again "into an inheritance that can never perish, spoil or fade. This inheritance is kept in heaven for you." According to the apostle Peter, our inheritance is distinguished by four important qualities:
Our inheritance in Christ is imperishable. What we have in Christ is not subject to corruption or decay. In contrast, everything on earth is in the process of decaying, rusting, or falling apart. The law of entropy affects our houses, our cars, and even our own bodies. Our treasure in heaven, though, is unaffected by entropy (Matthew 6:19–20). Those who have been born again are born "not of perishable seed, but of imperishable, through the living and enduring word of God" (1 Peter 1:23).
Our inheritance in Christ is unspoiled. What we have in Christ is free from anything that would deform, debase, or degrade. Nothing on earth is perfect. Even the most beautiful things of this world are flawed; if we look closely enough, we can always find an imperfection. But Christ is truly perfect. He is "holy, blameless, pure, set apart from sinners, exalted above the heavens" (Hebrews 7:26), and our inheritance in Him is also holy, blameless, exalted, and pure. No earthly corruption or weakness can touch what God has bestowed. Revelation 21:27 says that "nothing impure will ever enter [the New Jerusalem], nor will anyone who does what is shameful or deceitful."
Our inheritance in Christ is unfading. What we have in Christ is an enduring possession. As creatures of this world, it is hard for us to imagine colors that never fade, excitement that never flags, or value that never depreciates; but our inheritance is not of this world. Its glorious intensity will never diminish. God says, "I am making everything new!" (Revelation 21:5).
Our inheritance in Christ is reserved. What we have in Christ is being "kept" in heaven for us. Your crown of glory has your name on it. Although we enjoy many blessings as children of God here on earth, our true inheritance—our true home—is reserved for us in heaven. Like Abraham, we are "looking forward to the city with foundations, whose architect and builder is God" (Hebrews 11:10). The Holy Spirit guarantees that we will receive eternal life in the world to come (2 Corinthians 1:22). In fact, "when you believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance" (Ephesians 1:13–14).
Jesus prayed for His followers, "Holy Father, protect them by the power of your name" (John 17:11). We are secure, being guarded by the Almighty Himself, and surely our inheritance is equally secure. No one can steal it from us. John 10:28–29: "I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand." See also Matthew 6:20.
As God’s children, "adopted" into His family, we have been assured an inheritance from our Heavenly Father. "Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory" (Romans 8:17). This heavenly heritage is God’s purpose and will for us (Ephesians 1:11). We receive the promise of our inheritance by hearing the word of truth and believing in Christ (Ephesians 1:13).
One day, we will take possession of our portion, our heritage, our full inheritance. John Calvin writes of our inheritance, "We do not have the full enjoyment of it at present. . . . We walk . . . in hope, and we do not see the thing as if it were present, but we see it by faith. . . . Although, then, the world gives itself liberty to trample us under foot, as they say; although our Lord keeps us tried with many temptations; although he humbles us in such a way that it may seem we are as sheep appointed to the slaughter, so that we are continually at death’s door, yet we are not destitute of a good remedy. And why Seeing that the Holy Spirit reigns in our hearts, we have something for which to give praise even in the midst of all our temptations. . . . [Therefore,] we should rejoice, mourn, grieve, give thanks, be content, wait" (from Calvin’s Ephesian sermons, delivered in Geneva, 1558—59).
When we understand and value the glory that awaits us, we are better able to endure whatever comes our way in this life. We can give God praise even during trials because we have His guarantee that we will receive all He has promised: "For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all" (2 Corinthians 4:17).
Revelation 21:4 gives us a brief but beautiful description of our inheritance: "‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away." God and man will dwell together. Everything will be made new. The bejeweled city, New Jerusalem, will be our residence. The river of life will issue from God’s throne. The healing tree of life with twelve kinds of fruit will grow there, too. There will be no night there, because the eternal light of the Lamb will fill the new heaven and new earth and shine upon all the heirs of God.
David writes, "Lord, you alone are my portion and my cup; / you make my lot secure. / The boundary lines have fallen for me in pleasant places; / surely I have a delightful inheritance" (Psalm 16:5–6). And that is why "we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal" (2 Corinthians 4:18).
