firstborn of the redeemed



Jesus


 firstborn fromthe spiritually dead,


signifying his

supremacy and sovereignty over

all creation

and the guarantee of eternal life for believers. 




 The concept of "firstborn" in relation to Jesus

doesn't imply a birth order,

but rather

a position of preeminence and authority.


Jesus' resurrection the beginning

of anew creation,

and he is the first to be raised

to eternal life,

making him the


"firstborn from the dead".



Through his death and resurrection,

Jesus is the "firstfruits" who guarantees

the future

resurrection and eternal life of many

other sons and daughters of God.


The title "firstborn" highlights

Christ's

supremacy, sovereignty, and

priority over

all

things and all other beings


Revelation 1:5: "to him who loves us and has set us free from our sins by his blood, and who has made us a kingdom and priests for God his Father, to him be glory and dominion forever and ever. Amen. I am the one who is alive, who was dead, and now am alive forevermore; and I hold the keys of death and Hades."


Colossians 1:18: 

"And he is the head of the body,

the church;

and he is the beginning,

the firstborn from the dead;

that in all things

he may

have the preeminence."​


Hebrews 1:6: 

"And again, when he brings the firstborn

into the world, he says,

“Let all God's angels worship him.”"


The first Bible’s mention of Pharaoh’s resistance was a

prediction by God Himself,

when He spoke with Moses in the

wilderness:

“I know that the king of Egypt

will not let you go unless a mighty hand compels him”

(Exodus 3:19)


Soon after that prediction, the Lord

said to Moses,

“I will harden his heart, so that he will not let the people go”

(Exodus 4:21)


From the burning bush, God spoke of two reasons for

Pharaoh’s resistance to Moses:

the king’s own stubbornness and a

supernatural hardening of the king’s heart

after Pharaoh

exercised his own defiance toward God


In those ancient days, the Pharaoh was

considered a god,

and his every word was law


There was no one who could stand

against Pharaoh, so the Lord

used him to

demonstrate His own superior power


The Lord’s plan to use plagues and miracles to

free the nation of Israel

was not conceived in reaction to Pharaoh’s rebellion.

God is never reactive; He is always proactive.

He had orchestrated the back-and-forth with Pharaoh and

the exodus from the very beginning

(see Isaiah 46:10)


Four hundred years prior

to the exodus,

Joseph prophesied on his deathbed

that God would

lead

His people out of Egypt to

the Promised Land,

and he made his relatives promise

to carry his bones

with them when they went

(Genesis 50:24–25).


Seen as a

symbol of the world’s ungodly system,

Egypt represents

the enemies of the Lord

(cf. Ezekiel 29:1–6)


God used Pharaoh’s

hardheartedness to showcase

His own glory and to show

the world

His supremacy over

all the kings of the earth


(Psalm 2:10–11; Ezekiel 20:9; 36:22)


Exodus 5 begins with God’s representatives, Moses and Aaron, saying to Pharaoh,

“Let my people go.”

Pharaoh’s first response indicates where his heart was and why it would take tragedy to humble him. In verse 2, he says, “Who is the Lord, that I should obey his voice and let Israel go? I do not know the Lord, and moreover, I will not let Israel go.”

That same day Pharaoh commanded the taskmasters to withhold straw from the Hebrew slaves, forcing the children of Israel to gather straw for themselves while maintaining

the same

quota of bricks that

they must make:

“You shall by no means reduce it, for they are idle

Therefore they cry,

‘Let us go and offer sacrifice to our God.’

Let heavier work be laid on the men that

they may labor

at it and pay no regard to lying words’”

(Exodus 5:6–8).

In Exodus chapters 4–14, there are twenty references to Pharaoh’s resistance to Moses’ message. The cause attributed to the king’s hardness of heart is evenly split: ten times, the Bible says that Pharaoh hardened his own heart, and ten times the Bible says that God hardened his heart.

The balance suggests that Pharaoh was responsible for his own actions, and, at the same time, God was using Pharaoh’s rebellion to bring greater glory to Himself. Paul uses this account to emphasize the sovereignty of God in the affairs of men: “Scripture says to Pharaoh: ‘I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.’

Therefore God has mercy

on whom

he wants to have mercy,

and he hardens

whom he wants to harden”

(Romans 9:17–18, quoting Exodus 9:16)


The hardness of Pharaoh’s heart was evident from the first, and God used that defiance to demonstrate the Lord’s power over him and over all the gods of Egypt. Because of the continuation of miraculous signs, many Egyptians witnessed the reality of Israel’s God.

And because of the miracles they saw, many came to believe and joined Israel in leaving Egypt

(Exodus 12:38)

The supernatural hardening of Pharaoh’s heart

in no way mitigates

Pharaoh’s own culpability; rather, it demonstrates

the grace and mercy

of the Lord who does not desire anyone to perish

(2 Peter 3:9)


In Exodus 11:5–6, God declared through Moses,

“Every firstborn son in Egypt will die, from the

firstborn son of Pharaoh,

who sits on the throne, to the

firstborn

son of the female slave,

who is at her hand mill, and

all the

firstborn of the cattle as well


There will be loud wailing throughout Egypt—worse than there has ever been or ever will be again.” This dire prophecy was fulfilled in Exodus 12:29–30, “At midnight the Lordstruck down all the firstborn in Egypt, from the firstborn of Pharaoh, who sat on the throne, to the firstborn of the prisoner, who was in the dungeon, and the firstborn of all the livestock as well.

Pharaoh and all his officials and all

the Egyptians

got up during the night,

and there

was loud wailing in Egypt,

for there

was not a house without someone

dead.”


This plague on the firstborn sons of Egypt was the tenth and final plague God sent on the nation of Egypt, and it was the one that finally ended the brutal enslavement of the people of Israel.

The other plagues 

were terrible (see Exodus chapters 7—10),

but

the tenth plague was particularly harsh.


How was it just for God to cause

the death of all

the firstborn sons of Egypt?


There are at least two

primary things to remember.

First, God gave

Pharaoh and the Egyptians

nine warnings,

in the form of nine plagues,


before

He sent the plague that caused

the death of the firstborn


With each plague, the Egyptians

had an opportunity to

repent

and release the Israelites

from slavery


Every time, the Egyptians refused.


Three times

Pharaoh said that he would let

the Israelites go,

only to change his mind

once God ended a plague

(Exodus 8:15; 9:35; 10:20)


Further, God gave Pharaoh advance

warning that

all of the firstborn sons of Egypt

would die

in Exodus 11:4–8


Even after that direct warning and

all the other plagues,

Pharaoh still would not release the

Israelites from slavery


Second, Pharaoh and the Egyptians brought this plague on themselves by their own actions. 

Exodus 1:22records a grim edict from the king of Egypt: “Then Pharaoh gave this order to all his people: ‘Every Hebrew boy that is born you must throw into the Nile, but let every girl live.’” That command was given prior to Moses’ birth. Eighty years later, Moses came to Pharaoh and asked for him to release the Israelites from slavery.

There is no indication that the murdering of Hebrew boys ever ceased. How many thousands of Israelite sons had been murdered by the Egyptians?

How many

Israelite

men and women had been

murdered

during the time of

slavery in Egypt?


In a way, the tenth plague

and the death of the firstborn

in Egypt

was poetic justice for

the targeting

​ of Hebrew boys for slaughter


There is no denying that the tenth plague

causing the death

of the firstborn of Egypt was severe.

But, with the brutal slavery

and countless Israelites murdered by Egyptians,

whether as adults or as infants,


the Egyptians brought God’s brutal judgment

on themselves.



God had promised Abraham,

“I will bless those who bless you, and whoever curses you I will curse”


(Genesis 12:3)


The Egyptians, in choosing to curse

Abraham’s children,

brought a curse upon themselves


First, Pharaoh was not an innocent or godly man.

He was a brutal dictator overseeing the terrible abuse and oppression of the Israelites, who likely numbered over 1.5 million people at that time.

The Egyptian pharaohs had enslaved the Israelites for 400 years.

A previous pharaoh—possibly even the pharaoh in question—ordered that

male Israelite babies be killed at birth

(Exodus 1:16)


The pharaoh God

hardened was an evil man, and

the nation he ruled agreed with,

or at least

did not oppose, his evil actions.


Second, on least a couple occasions, Pharaoh hardened his own heart against letting the Israelites go: “But when Pharaoh saw that there was relief, he hardened his heart” (Exodus 8:15). “But this time also Pharaoh hardened his heart” (Exodus 8:32).

It seems that God and Pharaoh were both active in one way or another in the hardening of Pharaoh’s heart. As the plagues continued, God gave Pharaoh increasingly severe warnings of the final judgment to come. Pharaoh chose to bring further judgment on himself and his nation by hardening his own heart against God’s commands.

It could be that, as a result of Pharaoh’s hard-heartedness, God hardened Pharaoh’s heart even further, allowing for the last few plagues and bringing God’s full glory into view (Exodus 9:12; 10:20, 27). Pharaoh and Egypt had brought these judgments on themselves with 400 years of slavery and mass murder. Since the wages of sin is death (Romans 6:23), and Pharaoh and Egypt had horribly sinned against God, it would have been just if God had completely annihilated Egypt.

Therefore, God’s hardening Pharaoh’s heart was not unjust, and

His bringing additional plagues against Egypt was not unjust.

The plagues, as terrible as they were, actually demonstrate God’s mercy
in not completely destroying Egypt,
which would have been a perfectly just penalty.


Romans 9:17-18 declares,


“For the Scripture says

to Pharaoh:

‘I raised you up for this

very purpose,

that I might display my power

in you and that

my name

might be proclaimed in all the earth.’


Therefore God has mercy on whom He wants to have mercy, and
He hardens whom He wants to harden.” From a human perspective,
it seems wrong for God to harden a person and
then punish the person He has hardened.

Biblically speaking, however, we have all sinned against God (Romans 3:23), and the
just penalty for that sin is death (Romans 6:23).

Therefore, God’s hardening and punishing a person is not unjust; it is actually merciful
in comparison to what the person deserves.



Jesus said,


“Let the dead bury the dead,”


in response to a disciple

who wanted to spend time

at home

before committing himself

to the Lord.


Jesus said, “‘Follow me.’

But the man replied,


‘Lord, first let me go and bury my father.’

Jesus said to him,

‘Let the dead bury their own dead, but you go and proclaim the kingdom of God’”


(Luke 9:59–60).

This man may have wanted to fulfill the oldest son’s duty to bury the father,

to be near the

father in order to obtain an inheritance,

or to remain near

the body

of his father for up to

one year to rebury

the bones,


a practice of some Jews at the time.

In any event,

Jesus’ answer makes clear that this request

would have involved

putting tradition or the disciple’s own desires

ahead of serving Jesus.


But who are “the dead”

whom Jesus referred to as being

the ones

to bury their own dead?

The word dead is used in this passage in two different senses.

It is apparently a paradox and is used very effectively. The Jews used the word dead often to express indifference toward a thing or to express that something has no influence over us. To be dead to the law (Romans 7:4), to be dead to sin (Romans 6:11), means that the law and sin have no influence or control over us.



We are free

from them and act as though

they are not.

So people of the world are dead to Christ.

They do not see His beauty,

nor do they hear His voice or

desire to follow Him.

Only His “sheep” will do those things

(John 10:27).

The people of the world

are those

whom the Savior describes here as

the (spiritually) dead

who

should bury the (physically) dead.

Let people, He says, who are

not interested in

My work, and who are

“dead in sin”

Ephesians 2:1, take care of

the dead.


Your duty

is now

to follow Me.



While Scripture, and Jesus, are clear that we are to honor our parents (Ephesians 6:2), we have to understand that Jesus is to come first, and this would have been especially so in this instance, that is, with a direct command from the Lord.

Peter, Andrew, James, John, and Matthew recognized the Lord and followed Him at once (Matthew 4:18–22; 9:9). The thing to which the man who wanted to bury his father was called was of more importance than any earthly consideration, and, for that time, Christ chose to require of the man a very extraordinary sacrifice to show his sincere attachment to Him.

As regards the people of the world, nothing is more important than responding to the gospel.


This requires that the gospel be preached


(Romans 10:14),


so once we

make the decision to follow Jesus

and preach His good news,

we must deny

dead,

worldly pursuits and comforts,

and do the Lord’s work.

Jesus wants followers, not professors,

and those who are spiritually alive

will be

instruments in the Lord’s hands to call

others to new life in Christ.



Ask, Seek, Knock

(Luke 11:5–13)

Ask, and it will be given to you; seek, and

you will find; knock,

and the door will be opened to you.

For everyone who asks receives; he who seeks finds; and

to him who knocks, the door will be opened.


Which of you, if his son asks for bread, will give him a stone?

Or if he asks for a fish, will give him a snake?


so if you who are evil know how to give good gifts to your children,

how much more will

your Father in heaven give good things to those who ask Him!

In everything, then, do to others as you would have them do to you.

For this is the essence of the Law and the Prophets.


The Narrow Gate

(Luke 13:22–30)

Enter through the narrow gate.

For wide is the gate

and broad is the way that leads

to destruction,

and many enter through it.

But small is the gate

and narrow the way that leads

to life,

and only a few find it.


A Tree and Its Fruit

(Luke 6:43–45)


Beware of false prophets.

They come to you in sheep’s clothing, but inwardly they are ravenous wolves. 

By their fruit you will recognize them.

Are grapes gathered from thornbushes, or figs from thistles? 


Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. 

A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. 


Every tree that does not bear good fruit is cut down and thrown into the fire. 

So then, by their fruit you will recognize them.


Not everyone who says to Me,

‘Lord, Lord,’ will enter the kingdom of heaven,

but only he who does the will of My Father in heaven. 

Many will say to Me on that day,

‘Lord, Lord, did we not prophesy in Your name,

and in Your name

drive out demons and perform many miracles?’

Then I will tell them plainly,

‘I never knew you; depart from Me, you workers of lawlessness!’



The House on the Rock

(Luke 6:46–49)

Therefore everyone who hears these words of Mine and acts on them is

like a wise man who built his house on the rock.

The rain fell, the torrents raged, and the winds blew and beat against that house;

yet it did not fall, because its foundation was on the rock.

But everyone who hears these words of Mine and does not act on them

is like a foolish man who built his house on sand.

The rain fell, the torrents raged, and the winds blew and beat against that house,

and it fell—and great was its collapse!”


The Authority of Jesus


When Jesus had finished saying these things,

​the crowds

were astonished at His teaching,

 Because He taught as one

who had authority, and not as their scribes.




Likewise, my brothers,

you also

have died to the law

through

the body of Christ,

so that you

may belong to another,

to him


who has been

raised from the dead,

in

order that we may bear



Fruit for God

“It is I who says to the depth of the sea, 'Be dried up!' And I will make your rivers dry.

​It is I who says of Cyrus, 'He is My shepherd! And he will perform all My desire.' And he declares of Jerusalem, 'She will be built,' And of the temple, 'Your foundation will be laid.' Thus says the LORD to Cyrus His anointed [messiah], whom I have taken by the right hand, to subdue nations before him and to loose the loins of kings; to open doors before him so that gates will not be shut: I will go before you and make the rough places smooth; I will shatter the doors of bronze and cut through their iron bars. I will give you the treasures of darkness and hidden wealth of secret places, so that you may know that it is I, the LORD, the God of Israel, who calls you by your name. For the sake of Jacob My servant, and Israel My chosen one, I have also called you by your name; I have given you a title of honor though you have not known Me. I am the LORD, and there is no other; besides Me there is no God" (Isa 44:27–45:5a).

The other day, I had a wonderful yet unexpected conversation with someone about the identity of the servant of the LORD in Isaiah 53 (53:13; 52:11-12). In response to my claim that Isaiah 53 is about the Messiah, he quickly said, "Actually, according to Isaiah, Cyrus is the Messiah." And indeed, he was correct. The only person in the book of Isaiah who is called "messiah" is Cyrus (Isa 45:1). Why does God call Cyrus "his messiah" and what is Cyrus' function in the structure of the book? Although we typically use the term "Messiah" as a technical term for Israel's great eschatological redeemer, the word "messiah" in the Hebrew Bible is most often used in a non-technical sense to refer to any king and/or a priest (good or bad) who was anointed with oil at the beginning of their service.



For this reason,


David calls Saul

God's


"messiah"


(1 Sam 24:7; see also Lev 4:3, 5, 16)



To appreciate why Cyrus is called the LORD's "messiah," it is necessary to see his literary function in Isaiah's "new exodus." Just before his appearance in the book, God speaks of drying up of the seas (Isa 44:27) to bring his people back to Jerusalem. This is an obvious allusion to the parting of the Reed Sea in the book of Exodus (Exodus 14). After calling Cyrus "his messiah," God declares that his actions for the sake of Israel are so "you [Cyrus] will know that I am the LORD" (Isa 45:3). This exact phrase is only found one other place in the entire Hebrew Bible. It is used with reference to Pharaoh in the story of the first exodus (Exod 8:22 [18]; see also Exod 8:10 [6], 9:29). And there, it also refers to Pharaoh's coming to know God through his salvation of Israel. God calls Cyrus his "messiah" in Isaiah 45 because God sovereignly appointed him (without his knowing) to be the new Pharaoh-like king who would, like the first Pharaoh, release Israel from their foreign captivity.

While it's true, therefore, that Isaiah does not call the servant in Isaiah 53 "the Messiah," the identification of Cyrus as a new Pharaoh in the new exodus makes the Messianic identification of the servant of the LORD in Isaiah 53 all the more clear. If a new Pharaoh is in Isaiah's new exodus, there must also be a new Moses-like servant! And just as God exalted his servant Moses in the climax of the first exodus (Exod 14:31), God exalts the new Moses-like servant in the climax of Isaiah's new exodus too (Isa 52:13; 53:11).

By God's revealing himself to Pharaoh and Cyrus through the salvation of Israel, we see a fundamental biblical principle at work. Everything God does for the sake of Israel is also for the benefit of the nations. "The LORD has bared His holy arm in the sight of all the nations, that all the ends of the earth may see the salvation of our God" (Isa 52:10). "He has remembered His lovingkindness and His faithfulness to the house of Israel; all the ends of the earth have seen the salvation of our God" (Psa 98:3).

A yoke is a wooden crosspiece 

fastened over the necks of 

two animals and attached to a plow or cart

A yoke allows

two animals to share a load and pull together

Yokes were used in Bible times primarily

with bulls or oxen to plow fields and pull wagons. 

The animals yoked together

needed to be close in size and weight

for the cart or plow to pull evenly.

In the Bible the yoke is sometimes referenced metaphorically to describe the weight of a task or obligation. For example, King Rehoboam tried to instill respect for himself by threatening his subjects with “a heavy yoke” (1 Kings 12:11). Breaking a yoke often symbolized freedom from oppressors (Isaiah 10:27) or the beginning of a new phase in life, as when Elisha left his agrarian life to follow Elijah (1 Kings 19:19–21).

People in Jesus’ day readily understood analogies using a yoke. They knew what Jesus meant when He 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” (Matthew 11:28–30). An “easy” yoke meant that the burden being shouldered was not heavy because Jesus Christ would be pulling with us.

Another place in Scripture uses the imagery of a yoke to discourage Christians from entering into intimate dealings with unbelievers: “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? For we are the temple of the living God” (2 Corinthians 6:14–16). To be “yoked together” is to be in a binding relationship. The warning in this passage is that a Christian should not enter a compromising personal or professional arrangement with a non-Christian. Two animals unequally yokedwould end up fighting each other and the yoke. When the Israelites chased after idols, they were said to be yoking themselves to Baal (Psalm 106:28; Numbers 25:5). New Testament believers should be separated from the world.

A Christian views the world from a different perspective than does an unbeliever. We become citizens of another kingdom when we accept by faith God’s offer of salvation (Romans 10:9–10). A Christian pursuing God and a non-Christian pursuing the world will be pulling in different directions. Philippians 3:18–20 spotlights this difference in allegiance: “Many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is set on earthly things. But our citizenship is in heaven.”

Christians live to honor and glorify our King, Jesus (1 Corinthians 10:31). Those who are of the world live to please themselves and conform to this world’s standards. When Christians bind themselves together with unbelievers in contractual or covenantal agreements, they are shouldering one side of a yoke. They may believe they are headed toward righteousness and glory for God, but their yokefellows have other ideas. They will pull against each other rather than move the load in the right direction. We should be careful whose yoke we accept and with whom we are yoked together.

The saying “my yoke is easy and my burden is light” is part of a larger passage (Matthew 11:28–30), in which Jesus tells all who are weary and burdened to come to Him for rest. He isn’t speaking here of physical burdens. Rather, it was the heavy burden of the system of works that the Pharisees laid on the backs of the people that Jesus was offering to relieve. Later on in Matthew’s Gospel, Jesus will rebuke the Pharisees for laying heavy burdens on the shoulders of the people (Matthew 23:4).


The “yoke of the Pharisees” is the burdensome yoke of self-righteousness and legalistic law-keeping. It has been said by biblical scholars that the Pharisees had added over 600 regulations regarding what qualified as “working” on the Sabbath. That is a heavy burden! Recall the story of the lawyer who asked Jesus what was the greatest commandment of the Law (Matthew 22:36). You can almost read between the lines of the man’s question: “What law, of all the laws we have, do I absolutely have to keep?”

Jesus was saying that any kind of law-keeping is burdensome and amounts to a “heavy yoke” of oppression because no amount of law-keeping can bridge the gap between our sinfulness and God’s holiness. God says through the mouth of the prophet Isaiah that all of our righteous deeds are like a “polluted garment,” and Paul reiterated to the Romans that “no one will be declared righteous in his sight by observing the law” (Romans 3:20). The good news is that Jesus promises to all who come to Him that He will give them rest from the heavy burden of trying to earn their way into heaven and rest from the oppressive yoke of self-righteousness and legalism. Jesus encourages those who are “heavy laden” to take His yoke upon them, and in so doing they will find rest for their souls. The yoke of Jesus is light and easy to carry because it is the yoke of repentance and faith followed by a singular commitment to follow Him. As the apostle John says, “For this is the love of God, that we keep his commandments. And his commandments are not burdensome” (1 John 5:3).

This is what Jesus says in Matthew 11:30. His yoke is easy and His burden light. Now, we might think that there is really no difference between the commandments of Jesus and the Jewish Law. Isn’t the same God responsible for both? Technically speaking, yes. If anything, one might argue that the commands of Jesus are even more burdensome because His reformulation of the Mosaic Law in the Sermon on the Mount (Matthew 5—7) actually goes above and beyond a mere outward conformity to the Law and deals instead with the inner person.

What makes Jesus’ yoke easy and His burden light is that in Jesus’ own active obedience (i.e., His perfect fulfillment of the Law of God), He carried the burden that we were meant to carry. His perfect obedience is applied (imputed) to us through faith, just as His righteousness was exchanged for our sin at the cross (2 Corinthians 5:21). Our obedience to Jesus then becomes our “spiritual worship” (Romans 12:1). Furthermore, we are indwelt by the Holy Spirit who works in our lives to mold us into the image of Christ, thereby making the yoke of Jesus easy and His burden light. The life lived by faith is a much lighter yoke and a much easier burden to carry than the heavy and burdensome yoke of self-righteousness under which some continually strive to make themselves acceptable to God through works.

"When your days are complete and you lie down

with your fathers,

I will raise up your descendant

after you,

who will come forth from you, and I will

establish his kingdom.

He shall build a house for My name, and

I will establish

the throne of his kingdom forever.

I will be a father to him and he will

be a son to Me;

when he commits iniquity,

I will

​correct him with the rod of men

and the

strokes of the sons of men,

but

My lovingkindness shall not

depart from him,

as I took it away from Saul,

whom I

removed from before you.


Your house and your kingdom

shall endure before

Me forever;

your throne shall be established forever"

(2 Sam 7:12-16)


Those who seek to deny a connection between God's promise to David in the Hebrew Bible and Yeshua in the New Testament argue King Solomon fulfilled this promise since he was, after all, the son of David who built God's house.

This promise to David includes Solomon and other kings from David's house to a certain extent since the promise also assumes that David's son will commit iniquity (verse 14). But if Solomon is a part of this promise, how can we defend the claim that the "son of God" in 2 Samuel 7:14 refers to

, the Son of God, in the New Testament?

The best defense of the NT's use of the OT is always the OT's use of the OT. We know that OT authors, long after Solomon, regarded this promise as Messianic. Let's consider, for example, Isaiah's prophecy in Isaiah 9:6-7 [5-6], a passage written almost two hundred years after Solomon. This prophecy is directly related to 2 Samuel 7 since it is filled with direct citations and allusions.

"For to us a child is born,

to us a SON (see 2 Sam 7:14)

is given....


On the THRONE of David

AND OVER HIS KINGDOM TO ESTABLISH IT

(see 2 Sam 7:13, 16)

... from this time forth AND FOREVERMORE

(see 2 Sam 7:13, 16, 24-26).

The similarity of wording between these two passages is too exact to attribute it to chance. In no uncertain terms, the prophet Isaiah tells us that neither Solomon nor any other kings are the "son of God" who will reign upon David's throne forever. When the New Testament authors identify Yeshua as the Son of God who will inherit the throne of his father David, they are not ripping the words of 2 Samuel 7 out of context.

Instead, they are faithfully

reading

the promise in 2 Samuel 7 in the

light of other Messianic

interpretations of that passage

within the OT.
​

And

though God's Son is currently seated

at the

right hand of the Father

(see Psa 110:1),

we continue to affirm God's promise

to Mary

which is itself a reiteration of God's promise

to David,

that Yeshua,

son of David, Son of God,

will return and reign

upon

David's throne forever.


"He will be great and

will be called the Son of the Most High;

and the Lord God

will give Him the throne of His father David;

and He will reign over

the house of Jacob forever, and His kingdom will have no end"

(Luke 1:32-33).

The word "Refugee,"


emphasizes the importance of caring for

and welcoming

"strangers," "foreigners," and "sojourners,"

which can be understood

as biblical parallels to modern-day refugees,

highlighting the need

to treat them with compassion and justice. 

• 
  
• Jesus's Time in Egypt:
  The fact that Jesus, Mary, and Joseph fled to Egypt as refugees (Matthew 2:13-15) is sometimes seen as a biblical example of the need to care for those who are displaced. 

• Cities of Refuge:
  The Old Testament also mentions "cities of refuge" where someone who had unintentionally committed murder could go and not be subject to blood revenge, which can be seen as a biblical precedent for providing sanctuary to those in need. 

• Modern Application:
  Many Christians today interpret these biblical passages as a call to care for refugees and immigrants, providing them with shelter, food, and other necessities. 

• Biblical Texts and the "Stranger":
  The Bible uses terms like "stranger," "sojourner," and "foreigner" to refer to individuals who are not native to a particular place or group, and these terms are often used in a way that emphasizes the importance of treating them with kindness and respect. 
• Examples in the Bible:
  • Leviticus 19:33-34: "When an alien lives with you in your land, do not mistreat him. The stranger who lives as a foreigner with you shall be to you as the native-born among you, and you shall love him as yourself". 
  • Matthew 25:31-46: Jesus says that those who welcome the stranger, the hungry, the thirsty, the sick, and the imprisoned are welcoming him. 
  • Hebrews 13:2: "Do not forget to show hospitality to strangers, for by doing so some have entertained angels without realizing it". 
  • Exodus 22:21: "Do not mistreat or oppress a foreigner, for you were foreigners in Egypt". 

In Matthew 23:13–15, Jesus pronounced a series of stern warnings against Pharisaism, a danger to today’s spiritual leaders just as it was in ancient times. Jesus condemned the Jewish religious teachers of His day, saying, “Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and for a pretense make long prayers. Therefore you will receive greater condemnation” (Matthew 23:13–14, NKJV).

The Pharisees and scribes were religious hypocrites who did not practice what they preached. They were proud show-offs who enjoyed the praise and recognition of people more than honoring, obeying, and pleasing the Lord. Rather than managing their spiritual responsibilities with integrity, they abused, oppressed, and neglected God’s people.

The scribes and Pharisees were well-versed in Old Testament Scripture and Jewish law. They knew that caring for widows was of extreme importance to God and the duty of His people, especially spiritual leaders (Exodus 22:22–23; Psalm 68:5; 82:3–4; Proverbs 15:25; Isaiah 1:17; Jeremiah 22:3). The Lord warned in Deuteronomy 27:19, “Cursed is anyone who denies justice to foreigners, orphans, or widows” (NLT).

The scribes and Pharisees should have been protecting widows and showing them compassion. Instead, they were men “who devour widows’ houses” (Matthew 23:14; Mark 12:40). Jesus told His disciples, “Beware of these teachers of religious law! For they like to parade around in flowing robes and love to receive respectful greetings as they walk in the marketplaces. And how they love the seats of honor in the synagogues and the head table at banquets. Yet they shamelessly cheat widows out of their property and then pretend to be pious by making long prayers in public. Because of this, they will be severely punished” (Luke 20:46–47, NLT).

The phrase devour widows’ houses means “greedily cheat widows out of their property.” In ancient times widows held little or no power in the courts. It was not uncommon for a husband to appoint in his will a Jewish legal expert—a scribe or Pharisee—to be the executor of his widow’s estate. Essentially, this gave the executor authority to oversee the widow’s finances and assets. It would not be hard for a corrupt lawyer to find legal ways to trick a widow out of her house and other property—and this is precisely what the religious leaders were doing. It could be that’s why the poor widow Jesus noticed in Mark 12:42 only had “two very small copper coins” to give.

Jesus denounced the scribes and Pharisees for exploiting the needy so that they could grow fatter and richer. These religious hypocrites were so spiritually callous that, after greedily pilfering from the needy, they would put on a public show of prayerful piety.

In the parable of the faithful steward, Jesus said, “When someone has been given much, much will be required in return; and when someone has been entrusted with much, even more will be required” (Luke 12:48, NLT). Many of Israel’s leaders—those who had been entrusted with much—used their positions to gain personal power and wealth. They did this by oppressing and taking advantage of the people they were supposed to guard and protect.

The scribes and the Pharisees who devoured widows’ houses were like the wicked servant in Matthew 24:48–51who had access to all the master’s household and used it to indulge his greedy appetite and abuse his fellow servants. Jesus said, “The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth” (Matthew 24:50–51; see also Luke 12:45–48).

As Christians, we need to pay careful attention to Christ’s warning not to devour widows’ houses. This charge goes out to anyone guilty of exploiting the most vulnerable people in society. Such a crime should not exist among God’s people, especially those who hold leadership positions in the church.


God calls us to be servant leaders

who protect

others and even lay down our lives

for those He entrusts to our care


(John 10:11).


A true Christian leader

will look after

widows in their distress

(James 1:27),

honoring and caring for

“any widow who has no one else to care for her”

1 Timothy 5:3




The "new Isaac" concept, found in some theological interpretations, refers to Jesus Christ as the ultimate fulfillment of the promise made to Abraham and Isaac, and the "new" Abraham, because his father was given a similar command. 

Here's a more detailed explanation:

• The Promise to Abraham and Isaac:
  In the Hebrew Bible (Old Testament), God promises Abraham and his descendants a land (Canaan) and a great nation. This promise is then passed on to Isaac, Abraham's son, who is seen as the heir to the covenant. 
• The Binding of Isaac:
  A pivotal story in Genesis 22 recounts God testing Abraham by commanding him to sacrifice his son Isaac. Abraham, demonstrating his faith and obedience, prepares to comply, but God intervenes, providing a ram as a substitute. 
• Jesus as the "New Isaac":
  Some interpretations, particularly within Christian theology, see Jesus as the "new Isaac," the ultimate sacrifice offered for the sins of humanity, mirroring the near-sacrifice of Isaac. 
• Jesus as the "New Abraham":
  Isaac is seen as the "new" Abraham because his father was given a similar command to dwell in the land of which God would tell him. 
• The Gospel Promises:
  The Gospel promises given to Abraham and Isaac are not ultimately opposed to God's law. The Lord will certainly ensure their fulfillment because He swore an oath to give Canaan to Abraham's sons. 
• Faith and Obedience:
  Like Abraham, we participate in these promises only by faith working through love. 
• The Binding of Isaac in Art and Tradition:
  The story of Abraham and Isaac has been a focus of commentary in traditional sources of Judaism, Christianity, and Islam. 
• The Binding of Isaac as a Symbol:
  The story of the Binding of Isaac is often used as a symbol of faith, obedience, and God's ultimate provision. 

Most of us are familiar with the account of Abraham and Isaac and how God tested Abraham’s faith. Abraham’s obedience is a lesson for all of us. Yet, did you know that this story also represents Jesus’s death, burial, and resurrection? In this often misunderstood story, Jesus is both pictured and promised through Isaac.
God promised Abraham that he would have a son through Sarah, his wife (Genesis 17:16), and instructed  Abraham to name him Isaac (Genesis 17:19). Through this son, God promised Abraham that He would bless his descendants and, eventually, the entire world (Genesis 17:21, Genesis 12:3).




God did what He said He would do. Sarah became pregnant and had Isaac, a child of promise. Sometime later, when Isaac had become a young man, God decided to test Abraham’s faith by asking Abraham to take Isaac and offer him as a sacrifice. Abraham was willing to do this because he trusted God and believed God’s promises. When God saw that Abraham would not withhold his son, He stopped Abraham and provided a substitution, a ram.
There are many similarities between Isaac and Jesus. Here, we will discuss ten of them. These parallels help us know and understand Jesus better.








Isaac and Jesus are both children of promise, miraculously conceived



Although a virgin, Mary conceived Jesus through the power of the Holy Spirit (Luke 1:30-35), just as foretold in Isaiah 7:14. Likewise, Isaac was miraculously conceived. When Isaac was born, his mother, Sarah, was 90, well past her childbearing years, and his father, Abraham, was 100 (Genesis 17:17, 21:5).




Not only were both Jesus and Isaac miraculously conceived, but both were the long-awaited fulfillment of a promise of God. Isaac was the son God had promised Abraham many years earlier, the son through which all the nations of the earth were to be blessed. Isaac’s miraculous birth pictured Christ’s birth, which would occur over a thousand years later. Jesus was the fulfillment of that promise to Abraham.




The author of Hebrews explains the promise and miracle like this: “By faith, Sarah herself also received strength to conceive seed, and she bore a child when she was past the age, because she judged Him faithful who had promised. Therefore from one man, and him as good as dead, were born as many as the stars of the sky in multitude—innumerable as the sand which is by the seashore” (Hebrews 11:11-12). 




Isaac and Jesus are both their father’s “only sons”




Isaac embraces his father Abraham after the Binding of Isaac. Early 1900s Bible illustration.Just as God offered His only Son, Jesus, Abraham offered his only Son, Isaac, as a sacrifice. John 3:16 says about Jesus, “For God so loved the world, that he gave his only son.” In Genesis 22:2, God said to Abraham about Isaac, “Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you.” 
We know that Isaac wasn’t Abraham’s only son; Isaac had Ishmael (Genesis 16:15). Why did God refer to Isaac as Abraham’s only son?




The New Testament helps answer this question in Hebrews 11:17-18. “By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, ‘In Isaac your seed shall be called.” Here, the son is qualified as “only begotten.” “Only begotten” is the Greek word “monogenés,” which means one of a kind or unique. Isaac was “one of a kind” because he was the only promised son through whom the seed, Jesus Christ, would come; he was the only child of the promise.




Similarly, Jesus is referred to as the “only begotten” Son of God in several places, including 1 John 4:9 and John 1:14. Bodie Hodge points out that Jesus Christ is referred to as the only begotten Son of God, “even though others are called the sons of God (e.g., Adam in Luke 3:38 and Christians in Galatians 3:26). Jesus is the unique and special Son of God—God who became a man.” 




Isaac and Jesus are offered in sacrifice by their fathers who loved them



Jesus and Isaac’s loving fathers offered their sons as a sacrifice. Just as God the Father offered Jesus as the “atoning sacrifice for our sins” (1 John 4:10), Abraham offered Isaac as a burnt offering (Genesis 22:9-10). God went through with the sacrifice of His Son but stopped Abraham from sacrificing Isaac by providing a substitute (Genesis 22:12).




God loved His son Jesus (John 3:35) but was willing to sacrifice Him to save the world. Abraham also loved his son, Isaac, and was ready to sacrifice him because he “reasoned that God could even raise the dead, and so in a manner of speaking he did receive Isaac back from death” (Hebrews 11:19).




Isaac and Jesus are offered in sacrifice in the same place



God instructed Abraham to take Isaac to the region of Moriah to a mountain God would show him (Genesis 22:2, 14). Near Moriah, where Abraham later offered up Isaac, this place was the future site of the Jewish temple Solomon built (2 Chronicles 3:1). It was located around 300 meters from where Jesus was crucified.




God did not randomly choose Mount Moriah for Isaac’s sacrifice. He had a plan and a purpose. He wanted a place where He would provide a sacrifice for our sins, not once but twice. First, when He provided a substitute for Isaac in the form of a ram, and second, when he offered up His Son Jesus as a substitute for us taking the punishment of our sins. Jesus died a sacrificial lamb.  




Isaac and Jesus are to be a sacrificial lamb of God




The Sacrificial Lamb by Josefa de ÓbidosGod told Abraham to take Isaac, his son, and sacrifice him as a burnt offering (Genesis 22:2). As Isaac and Abraham went together to make this sacrifice, Isaac said, “The fire and wood are here, but where is the lamb for the burnt offering?” Abraham answered, “God himself will provide the lamb for the burnt offering, my son.” (Genesis 22:7-8). As Abraham was about to sacrifice Isaac, God stopped him. In Isaac’s place, God instead provided a ram for the sacrifice. Abraham called this place of substitution and sacrifice “The Lord Will Provide.”




God did not provide a lamb as Abraham had said but a ram. Who then was this lamb that Abraham said God would provide? When prophesying about the coming Messiah, Isaiah described the Messiah as being “led like a lamb to the slaughter” (Isaiah 53:7). When he saw Jesus for the first time, John the Baptist said, “Look, the Lamb of God, who takes away the sin of the world” (John 1:29).




Perhaps God gave Abraham a glimpse of the sacrificial lamb that He would eventually provide on the mountain that day, a picture of Jesus? After all, Jesus said of Abraham in John 8:56, “Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.”




Jesus was the ultimate sacrificial lamb—the lamb God provided. Matt Seger, in his blog “Ram or Lamb,” sums it up like this: “God provided a ram to rescue Isaac from physical death. But He provided Jesus the Lamb to rescue us from spiritual death—eternal separation from God.” 




Isaac and Jesus carry wood on their back to die
Isaac Bears the Wood for His Sacrifice



Isaac and Jesus, the sons of promise, carried the wood for their own sacrifice. “Abraham took the wood for the burnt offering and placed it on his son Isaac…” (Genesis 22:6), and they went on up the mountain. Jesus “carrying his own Cross, he went out to the place of the Skull (which in Aramaic is called Golgotha)” (John 19:17).





Cristo con la cruz a cuestas by Sebastiano del PiomboBoth sons were bound and placed on top of the wood. “…Abraham…bound his son Isaac and laid him on the altar, on top of the wood” (Genesis 22:9). After they had nailed him [Jesus]  to the Cross, the soldiers gambled for his clothes by throwing dice. Then they sat around and kept guard as he hung there (Matthew 27:35).





Isaac and Jesus were obedient to their fathers to the point of death



Both Isaac and Jesus willingly allowed their fathers to offer them as a sacrifice. Many think Isaac was a young boy when Abraham took him up the mountain, but he was not; he was a young adult man.




Isaac could have easily resisted Abraham, who was well over 100 years old, but there is no evidence that he did. When Isaac didn’t see the sacrificial lamb, he asked Abraham where it was. Abraham responded that God would provide the lamb. Isaac didn’t question Abraham again. He trusted Abraham’s assurance that God would provide. Isaac gives us a picture of submission to his father that later Jesus would walk out in his life.




Jesus knew that it was His Father’s will that he die on the Cross. Jesus also questioned His Father at the Garden of Gethsemane: “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will.” When God answered by not taking the cup of sacrifice away from Him, Jesus willingly went with the soldiers who led him to his death like a “sheep to slaughter, and as a lamb before its shearer is silent” (Acts 8:32). Jesus submitted to the will of His father.




Isaac and Jesus had a three-day experience



Both Isaac and Jesus were “resurrected” or given back to their fathers on the third day. Three days passed from when God commanded Abraham to sacrifice Isaac to the time God provided a substitute, the ram. On the third day, God provided a substitute for Isaac, and he was returned to his father.




Jesus was in the grave for three days before being brought back from the dead to His Father. (Mark 16:6, Luke 24:6-7 1st Corinthians 15:4) just as prophesied in Psalm 16:9:10: “…you will not abandon me to the realm of the dead, nor will you let your faithful one see decay.” Isaac’s three-day journey from death to life clearly shows Jesus’s death and resurrection.




Jesus foretells his own three-day experience in Matthew 12:40, “For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth.”




Both narratives conclude that God will provide



In both accounts of Isaac and Jesus, the story ends with the message that God will provide. Abraham told Isaac that God would provide, and He did. God offered a substitute for Isaac, a ram. Specifically, Moses tells us that “Abraham looked up and there in the thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son” (Genesis 22:13-14).




God’s provision of a ram as a substitute for Isaac is a clear picture of the substitute God would provide for us, a sacrifice for our sins, Jesus Christ. (Romans 3:25).




Both fathers anticipated their son’s resurrections



Before Abraham took Isaac up the mountain to sacrifice him, he said to his servants, “Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you” (Genesis 22:5). Abraham expected him and Isaac both to return.




Additionally, Abraham knew what God had promised, that Sarah would have a son, he would be called Isaac, and through Isaac, there would be an everlasting covenant (Genesis 17:19). If Abraham believed that he would kill Isaac and that Isaac would live and continue Abraham’s line, he must have believed God would resurrect him.




Hebrews 11:17-19 says, “It was by faith that Abraham offered Isaac as a sacrifice when God was testing him. Abraham, who had received God’s promises, was ready to sacrifice his only son, Isaac, even though God had told him, “Isaac is the son through whom your descendants will be counted.” Abraham reasoned that if Isaac died, God was able to bring him back to life again. And in a sense, Abraham did receive his son back from the dead.”




God, of course, is omniscient; He knows the beginning from the end, so he knew that He would resurrect Jesus.




Both Isaac and Jesus were raised from the dead



Isaac was dead to Abraham the minute God gave him the command to sacrifice his son. Hebrews 11:19 puts it this way, “Abraham reasoned that if Isaac died, God was able to bring him back to life again. And in a sense, Abraham did receive his son back from the dead.” When God stopped Abraham from sacrificing Isaac and Isaac got up from the altar, he was, in a sense, raised from the dead. This is a picture of Jesus coming out of the grave after three days.   




Isaac is a picture of each of us



 Isaac, throughout the entire story, had been a picture of Christ. However, the moment God provided the substitute ram, the view shifted, and Isaac became a picture of each of us.




As Abraham “reached out his hand and took the knife to slay his son,” the angel of the Lord called out to him, “Abraham! Abraham!” “Do not lay your hand on the boy, “he said. “Do not do anything to him. Now I know that you fear God because you have not withheld from me your son, your only son” (Genesis 22:10-12).




Isaac was not sacrificed because one day, Jesus Christ would be. God provided a substitute for Isaac and has provided one for each of us in Jesus Christ. In Genesis 22:14, Abraham called this place of provision Jehovah-Jireh, meaning “The God who is sufficient; the God who will provide.” The Lord did provide Jesus as the ultimate, final sacrifice on this same mountain years later.




Indeed, Abraham is an example to all of us. Although God tested Abraham’s faith with the one thing he loved the most, his son Isaac, Abraham still trusted God enough to give him Isaac. But the story of Abraham and Isaac offers us much more than that. It provides us a complete picture of the Christ who would one day be offered as atonement for our sins, die, and be resurrected to save us all!

​

The phrase “unequally yoked” comes

​from 2 Corinthians 6:14 

in the King James Version:


“Be ye not unequally yoked together with unbelievers: for what

fellowship hath righteousness with unrighteousness?


And what communion hath light with darkness?”


The New American Standard Version says,

‘Do not be bound together with unbelievers; for what partnership have

righteousness and lawlessness,

or what fellowship has light with darkness?”


A yoke is a wooden bar that joins two oxen to each other and to the burden they pull. An “unequally yoked” team has one stronger ox and one weaker, or one taller and one shorter. The weaker or shorter ox would walk more slowly than the taller, stronger one, causing the load to go around in circles. When oxen are unequally yoked, they cannot perform the task set before them. Instead of working together, they are at odds with one another.

Paul’s admonition in 2 Corinthians 6:14 is part of a larger discourse to the church at Corinth on the Christian life. He discouraged them from being in an unequal partnership with unbelievers because believers and unbelievers are opposites, just as light and darkness are opposites. They simply have nothing in common, just as Christ has nothing in common with “Belial,” a Hebrew word meaning “worthlessness” (verse 15). Here Paul uses it to refer to Satan. The idea is that the pagan, wicked, unbelieving world is governed by the principles of Satan and that Christians should be separate from that wicked world, just as Christ was separate from all the methods, purposes, and plans of Satan. He had no participation in them; He formed no union with them, and so it should be with the followers of the one in relation to the followers of the other. Attempting to live a Christian life with a non-Christian for our close friend and ally will only cause us to go around in circles.

The “unequal yoke” is often applied to business relationships. For a Christian to enter into a partnership with an unbeliever is to court disaster. Unbelievers have opposite worldviews and morals, and business decisions made daily will reflect the worldview of one partner or the other. For the relationship to work, one or the other must abandon his moral center and move toward that of the other. More often than not, it is the believer who finds himself pressured to leave his Christian principles behind for the sake of profit and the growth of the business.

Uniting a believer with an unbeliever is essentially

uniting opposites,

which makes for

​a very difficult marriage relationship.


The yoke of Christ is one that

gives life.

When we yoke to Him,

we are tying ourselves to the

source of life itself.

We apply this verse today by running to Christ and trusting fully in Him.

We refuse any other yoke.

What Is the Context of Galatians 5:1?Galatians is all about combatting a group of false teachers who have infiltrated the churches in Galatia. They are not necessarily denying that Jesus matters, but they are denying that Jesus alone can save. In their minds, one must still adhere to the rules around the Law.

This includes things like circumcision. They celebrate that non-Jews are wanting to enter into the kingdom through Jesus — but now that they are “in,” they need to be “true” followers of God and become circumcised and observe the Law.

Paul’s entire argument is about showing that turning to the law for salvation is an empty endeavor. If Christ has fulfilled the Law, then it is as foolish as dancing with a shadow when you could be dancing with the real substance.

Galatians 5 is the summary of Paul’s argument — you’ve been set free. Why would you want to become a slave again?

In Galatians 4, Paul uses the story of Abraham, Sarah, and Hagar as an analogy of his principle. In the Old Testament, God made a promise to Abraham and Sarah that through them, they would have a child. It was a promise.

It did not require their efforts to make it happen (other than that which childbirth naturally requires). But when the promise seemed to delay, the couple decided to take matters into their own hands.

They pretended like Sarah didn’t matter in the equation, and it would be through Abraham’s seed anyways that the promise would come. So, they came up with the plan to use Hagar, their servant, to bear the child through whom the nations would be blessed.

But this is not how God works. This decision brought devastation. It would not be through Hagar that the promise would come. It was through Sarah, just as God promised.

But what Paul does here might have been shocking to his original audience; he compares the Law to Hagar (the slave woman) and says, “Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman.”

What Paul is saying here is that there is no unity between children of human effort and children of promise. You cannot have both. This is precisely what the Judaizers were attempting to do. They were attempting to combine human effort with God’s promise. And this cannot be done.
This helps us to see, then, what the yoke of bondage is referring to.

What Is the Yoke of Bondage?First, it would be helpful to define a yoke. Literally, a “yoke” is a bar of wood that combines two animals to one another in order to have them work together to pull a plow or wagon.
But a yoke is often used metaphorically and in combination with “slavery” to signify being in bondage to something.

There is often confusion about the role of the Old Testament Law and how it relates to Christians today. Some say the Levitical laws were just for the Jewish people, while others say they apply to everyone who would worship God. Some think they teach a different way of salvation than the New Testament, and some even think they represent a different God than the loving, merciful one revealed in the New Testament. What is the Levitical Law, and what was its purpose?

First, let’s clarify some terms. The Levites were the descendants of Levi, one of Jacob’s twelve sons. Moses was of the tribe of Levi, and when God delivered the Law to him on Mount Sinai, He marked the Levites as the tribe responsible for the primary religious duties in the nation. They were made priests, singers, and caretakers in the worship of God. In calling it the Levitical Law, we acknowledge that God revealed the Law through Moses, a Levite, and that God appointed the Levites as the religious leaders of Israel. The same Law is sometimes called “Mosaic” because it was given through Moses, and it is also referred to as the “Old Covenant,” because it is part of God’s promise to Abraham and his descendants.

To discover God’s purpose in the Law, we must first look at its inception, and the things God said to Moses about it. When Moses and the people arrived at Mount Sinai, God said, “Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation” (Exodus 19:5–6). The first mention of the Law to the nation was as a covenant—a legal agreement between God and the people He chose. The Israelites were required to obey it fully if they were to receive its benefits.

God began His introduction to the Law with the Ten Commandments, but the entire Law encompasses 613 commandments, as detailed in the rest of the books of Moses. Jesus summarized the Law as having two emphases: love for God and love for neighbors (Matthew 22:37–39). These emphases can be easily seen in the Ten Commandments: the first four commands focus on our relation to God, and the remainder focus on interpersonal relations. If we think that is the whole purpose of the Law, though, we miss an important element. Many of the individual commands give detailed instruction on how God was to be worshiped and how the people were to live their lives. As we will see, it is in those fine details that love was either shown or withheld.

For hundreds of years, the Israelites lived under the Levitical Law, sometimes obeying it but more often failing to follow God’s commands. Much of Old Testament history deals with the punishments Israel received for their disobedience. When Jesus Christ came, He said that He did not “come to abolish the Law or the Prophets . . . but to fulfill them” (Matthew 5:17). In the Sermon on the Mount, Jesus took the Law to a higher level, applying it to the thoughts and intents of the heart. This perspective significantly diminishes our ability to keep the Law.

The apostle Paul gives us insight into God’s purpose for the Law in his letter to the Galatians. In Galatians 3:10he says, “All who rely on observing the law are under a curse, for it is written: ‘Cursed is everyone who does not continue to do everything written in the Book of the Law.’” The fine details show up again—if we don’t keep every command perfectly, we are condemned (see James 2:10). In Galatians 3:19, Paul asks, “What, then, was the purpose of the law? It was added because of transgressions until the Seed to whom the promise referred had come.” What does that mean? Verse 24 clarifies: “The law was put in charge to lead us to Christ that we might be justified by faith.” The Law pointed out our sinfulness, proved our inability to keep our end of the covenant, made us prisoners in our guilt, and showed our need of a Savior. The purpose of the Law is also revealed in Romans 3:19–20 as producing a consciousness of sin and holding the world “accountable to God.” Paul even goes so far as to say he would not have known what sin was except by the Law (Romans 7:7).

The Levitical Law did its job well, pointing out the sinfulness of mankind and condemning us for it. But, as powerful as it was in that regard, it was powerless in another way. Hebrews 7:18–19 tells us that the old Law was set aside “because it was weak and useless (for the law made nothing perfect).” The Law had no way of changing our sinful nature. We needed something better to accomplish that. In fact, Hebrews goes on to say that the Law was “only a shadow of the good things that are coming—not the realities themselves. For this reason it can never . . . make perfect those who draw near to worship” (Hebrews 10:1).

God’s desire has always been to have fellowship with mankind, but our sin prevented that. He gave the Law to set a standard of holiness—and, at the same time, to show that we could never meet that standard on our own. That’s why Jesus Christ had to come—to fulfill all the righteous requirements of the Law on our behalf, and then to take the punishment of our violating that same Law. Paul wrote in Galatians 2:16 that we are not justified “by observing the law, but by faith in Jesus Christ.” When we receive God’s forgiveness through our confession of faith in Jesus’ sacrificial death, the Law is fulfilled for us, and “there is no longer any sacrifice for sin” (Hebrews 10:18). The Law’s condemnation does not fall on us, because “the law of the Spirit of life set me free from the law of sin and death” (Romans 8:2).

I see that the arrival of the Mosaic law did not weaken sin, but actually empowered and enflamed sin within us. Is that right? Can you explain this? How does the law make sin more alive and potent inside of us? I’m thinking of when Paul talks about how our sinful passions are ‘aroused by the law’ (Romans 7:5). He says the law came to increase sinning (Romans 5:20).

“Of course, the number of our sins increases as sins are named. But Paul seems to be talking about a new influence when he writes, ‘The power of sin is the law’ (1 Corinthians 15:56). Then he says, ‘Apart from the law, sin lies dead’ (Romans 7:8). Or, ‘Where there is no law there is no transgression’ (Romans 4:15). Maybe most provocatively of all, Paul speaks autobiographically in Romans 7:9, when he makes this claim: ‘I was once alive apart from the law, but when the commandment came, sin came alive and I died.’ Wow! If this is true, it’s an incredible argument against legalism, and any law-centered attempts to defeat the sin within us. We’d need a far greater power! How do you explain Paul’s understanding of the law and its empowerment of our sin?”

Wow, that’s huge. That’s huge. The issue of the role of the Mosaic law in Paul is big and it is complex. So let me begin with a book recommendation because I can barely begin to dig into all those pieces that he just strung together. Thomas Schreiner, my good friend who teaches at Southern Seminary, wrote the book 40 Questions About Christians and Biblical Law. Go get that book, and then my little attempt here can be just a taste of what feast you’re going to find in that book.

Law of MosesWhat I think will be helpful for me to do here, in this limited scope and on this issue for which people write volume after volume of books, is to make seven summary statements about the Mosaic law, with a couple (or maybe one or two) supporting Bible verses so people can actually hear where I’m getting the statements. And then I’ll try to end by showing practically how this makes a difference.

Now keep in mind that when I say “Mosaic law,” the law of Moses, I don’t mean the whole Old Testament. And I don’t even mean the whole five books of Moses, the Pentateuch. The law has a distinct role to play within the Pentateuch. This is important to see. It’s not synonymous with the first five books of the Bible. Paul saw justification by faith being taught in Genesis 15, and he points out that 430 years later, the law came in (Galatians 3:17). Both of these realities — justification by faith and the Mosaic law — are in the Pentateuch.
“The essence of sin, the heart of it, is this: we lack the glory of God.”So the Old Testament has its own way, the Pentateuch has its own way, of teaching justification by faith apart from works of the Mosaic law. So don’t equate law, as I’m about to talk about it, with the Old Testament. And don’t equate law, as I’m about to talk about it, with the Pentateuch. I’m talking about the Mosaic stipulations, especially in the book of Exodus, that come in 430 years after the covenant made with Abraham, with its distinct purpose to play in redemptive history.

Seven Statements About the LawSo here are my seven statements. 
​
1. Through the law comes the knowledge of sin, not the deliverance from sin.

For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. (Romans 3:20)

If it had not been for the law, I would not have known sin. (Romans 7:7)
2. The law, therefore, secures and increases the accountability of all the world.

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 accountable to God. (Romans 3:19)
“Every mouth may be stopped” — not just Jewish mouths. 

3. Without the law, sin lies dead — that is, unrecognized and unstirred by the aggravations of commandments.
Apart from the law, sin lies dead. I was once alive apart from the law, but when the commandment came, sin came alive [stirred up by those commandments] and I died. (Romans 7:8–9)

4. The law turns sin as a power into sin as a transgression, the actual breaking of a specific commandment.
The law brings wrath, but where there is no law there is no transgression. (Romans 4:15)
Now the law came in to increase the trespass. (Romans 5:

So, the specific commandments of the law turned sin into commandment-breaking. 
5. The law doesn’t just turn sin into trespasses of specific commandments; it actually aggravates sin itself and makes it more active.

Now the law came in to increase the trespass, but where sin increased [not just where transgressions increased, but where sin increased], grace abounded all the more. (Romans 5:20)

So the effect of the law is not just to turn the power of sin into specific lawbreaking, but actually to aggravate sin into greater virulence.

6. So we see that sin is a power, a kind of slave master or ruler that turns commandments into aggravated incitements to transgress.

Sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. (Romans 7:8)
It’s a kind of slave master that takes a hold — reaches out and grabs — a commandment, and instead of humbly, submissively obeying it, sin uses that very commandment to multiply sinning.

7. The law pointed toward Christ, but until Christ came, it functioned mainly to show the hopelessness of salvation by law.

So the law functioned negatively as a prison and positively as a guardian until Christ came. Paul uses both in Galatians. Here’s the key text:

Now before faith came [that is, before faith in Christ as preached in the gospel came], we were held captive under the law, imprisoned until the coming faith would be revealed. [And then he says it a little differently:] So then, the law was our guardian until Christ came, in order that we might be justified by faith. (Galatians 3:23–24)

What We PreferNow, I think that to benefit from these statements, we need to get at the essence of what sin is. I’ve been saying that word over and over again, but I haven’t ever defined it. What are we talking about? What is this awful power that takes this beautiful thing called “holy, good, just law,” as Paul says (see Romans 7:12), and prostitutes it, and turns it to such evil use? It’s clear from these statements that sin is the underlying force that takes something essentially holy and just and good — namely, the law — and makes it an instrument of evil.

So we really won’t make much progress, it seems to me, in holiness or freedom or a right use of the law if we don’t get at what sin is and how it works. And I think the best place to get at what sin really is, at its essence and power, is, first, Romans 3:23, and then Romans 1:23.

Romans 3:23 is really familiar. It says, “All have sinned and fall short of the glory of God.” The Greek word hustereō, translated “fall short,” literally means “lack”: “they lack the glory of God.” Sinning, whatever it is, involves a lacking of the glory of God.

“The law itself can be an aroma that stinks and kills, and it can be an aroma that is sweet and precious.”Now, what does that mean? And I think Romans 1:23 gets at the essence of what it means. Describing all of humanity, Paul says they “exchanged the glory of the immortal God for images.” Now that, I think, is what Paul means when he says, “We’ve all sinned.” And the essence of it, the heart of it, is this: we lack the glory of God— that is, we’ve traded it away. We’ve looked at it, and we’ve despised it, we’ve demeaned it, we’ve preferred other things to it.

when we just put the glory of God aside; it’s not our primary pleasure, it’s not our treasure, and we have thus despised, blackballed, committed treason against the glory of

So, I define the essence of sin — this is the heart of every human being born into this world — as the powerful condition of the human heart that prefers other things over God: prefers anything, any other things, over the value and beauty and greatness of the glory of God. And that preference for other things, especially our own exaltation and our own authority, is the power that takes hold of the commandment, like the commitment not to covet — and I think there’s a good reason why Paul chose that commandment to illustrate the point. It takes hold of the commandment not to covet and necessarily produces all kinds of covetousness through that very commandment, because the command not to covet is the very command not to desire anything in a way that shows we are not satisfied in the supreme value and beauty of God. So the law itself can be an aroma that stinks and kills, and it can be an aroma that is sweet and precious.

Delight in Christ — and His LawThe psalmist, in his best moments, said, “I love your law. It’s a delight to me” (see Psalm 119:35, 97). The difference is whether we have trusted Christ, turned to Christ — who’s called the goal of the law in Romans 10:4 — and have received forgiveness for our sins, have been born again, so that now we don’t use the law in our sin, preferring other things to God. We don’t use the law as a way of exalting ourselves through moral performance in the hope that we might get ourselves right with God by our own bootstraps, and thus present ourselves in some acceptable way that preserves our own ego and our own self-exaltation. No, no, no.

In Christ, we are — through the blood of Christ — already right with God. Our old, proud, arrogant, self-sufficient selves are crucified (Romans 6:6; Galatians 2:20). We no longer exchange the glory of God for the glory of self-exaltation. Instead, we now treasure the glory of God. And his law, then, becomes a pleasing reflection of his character and his will, which we delight in. 
Maybe the way to draw it all to a close would be to use Romans 7:6: “Now we are released from the law, having died to that which held us captive, so that we serve in the newness of the Spirit and not in the oldness of the written code.”

 To correctly understand God’s Word, you have to look at each verse in context, what was said before and after, what the overall message is that the author intended. You can’t just pluck verses out in isolation, like I just did, and expect to understand them correctly. It would be like starting a book or a movie three quarters of the way through, or in this case 5 chapters into the letter, and expecting to understand what is being said, having no idea what came before it or how each point connects to what was said before. So let’s look at these verses in context and see what the real meaning is.

First, the Apostle Paul is writing this letter to believers in the church at Galatia. We know he is speaking to believers, for he calls them “brethren” over 9 times (e.g. Galatians 1:11). 

Second, Paul is writing the entire letter to address a specific problem: Some Jews had come into the church and were preaching a different Gospel, saying that having faith in Jesus was not enough to be saved, but that you also had to obey God’s Law to keep your salvation, specifically in this case, the law requiring men to be circumcised and also that they had to obey regulations about certain days, months, times, and years. We see that in these verses

“I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.” Galatians 1:6-7

“Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain.” Galatians 4:10-1

In his response to this situation and throughout this letter, Paul continually compares these two belief systems:

• Salvation by Grace Through Faith Alone, which he refers to as the Gospel of Christ, that we are saved and stay saved only by God’s grace through our faith in Jesus, not by any works of obedience to the law.
• Salvation by Faith Plus Obedience to the Law, which Paul refers to a “another gospel,” which says that to keep our salvation, we have to believe in Jesus and obey God’s laws. So if we don’t obey God’s laws, we could lose our salvation

So to put our verses in chapter 5 in context, let me summarize what Paul said in chapters 1-4. 
First, Paul makes 9 key points about the false gospel the Galatians were believing, that you had to believe in Jesus, plus obey God’s laws to keep your salvation.

Paul’s Points About This False Belief System Which Says

Salvation = Faith Plus Obeying God’s Laws“You must have faith in Christ + Obey God’s laws to be saved.”

1. Paul calls this belief “another gospel,” not the Gospel of Christ, and that it “perverts” the Gospel of Christ.
   “I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.” Galatians 1:6-7


2. Anyone who preaches this is accursed because they are not preaching the true Gospel.
   “If any man preach any other gospel unto you than that ye have received, let him be accursed.”Galatians 1:9


3. It results only in bondage, when saved believers think that they must still obey God’s laws for salvation. These Galatians had become free in the liberty of Christ, they were saved, but then subjected themselves to bondage by making themselves slaves once again to the law.
4. 
   “And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:” Galatians 2:4
5. All it accomplishes is it shows you to be a sinner if, after you are saved,  you return to the law, placing myself under the law. It does nothing to help you.
6. 
   “For if I build again the things which I destroyed, I make myself a transgressor.” Galatians 2:18
   Similar point in Romans chapter 3:
7. 
   “Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.” Romans 3:20


8. Trying to live under the law  “frustrates” the grace of Christ (lit. “sets aside, casts off, despises”). In effect, this negates the power of Christ living in you, so effectively, Christ died in vain. This is NOT saying that you lose your salvation. There’s nothing in this verse talking about losing salvation. It’s saying that Christ is not able to live in you and work through you by His grace because you, a believer, are misguidedly focused on trying to please God through your own efforts to obey the law. In effect, you are “frustrating” or blocking the grace of God living in you and through you.
9. 
   “I do not FRUSTRATE the grace of God; for if righteousness come by the law, then Christ is dead in vain.” Galatians 2:21
10. You are “foolish,” “bewitched” and abandoning what saved you, which is Christ alone, if you believe that you have to follow God’s laws to keep your salvation. In other words, you became saved by believing in Christ. So now are you trying to stay saved by obeying the law? You are bewitched and foolish.
11. 
    “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?” Galatians 3:1
    Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?” Galatians 3:3
12. Obedience to the law does not justify anyone and, if that is your standard, then you must keep the ENTIRE Law.  I’ve seen comments from people saying that, even after you are saved, you must obey the Ten Commandments to keep your salvation, or you must be baptized, or tithe, etc. To that, Paul says NO, don’t do that, because you can’t just pick out some of God’s laws, like the Ten Commandments, and say those are the only ones you have to obey to keep your salvation. Paul says if your standard to be saved is obeying the law, then you are obligated to obey EVERY law – which no one can do.
    “But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them.” Galatians 3:11-12
    “For I testify again to every man that is circumcised, that he is a debtor to do the whole law.”Galatians 5:3
13. Believing that you must obey the law to keep your salvation puts you under a curse. That’s because, if obeying the law is your standard, then you are obligated then to obey the ENTIRE law, which no one can do, so you will fail and be under a curse.
14. 
    “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in ALL THINGS which are written in the book of the law to do them.” Galatians 3:10
15. Salvation is given by the PROMISE of God, not obedience to the law. Requiring obedience to the Law does not save anyone.
16. 
    “For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.” Galatians 3:18​

So these are the key points Paul made about those believers who were already saved but who
wanted to go back to having to obey the law. 

In contrast, Paul makes a number of points about true saving faith, the true Gospel that teaches salvation comes only by God’s grace through faith in Jesus, and that, once we are saved, we do not have to go on trying to obey the law to stay saved.

Paul’s Points About The True Gospel Which Says

Salvation = Faith in Christ Alone“You only need God’s grace through your faith in Jesus to stay saved.”

1. Being saved by grace alone through faith is the True Gospel.
2. 
   “…Jesus Christ, Who gave Himself for our sins, that He might deliver us from this present evil world.” Galatians 1:3-4
3. 
   “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.”Galatians 2:16
4. Once saved, we are dead to the law, so that we can live unto God. So don’t go back under the Law.
   “For I through the law am dead to the law, that I might live unto God.” Galatians 2:19
5. The key is to let Christ live in us through faith, instead of putting ourselves again into bondage under the law. In Galatians 2:21, Paul warned believers that by adding their own work to their salvation, that of striving to live in obedience to the law as a condition of their salvation, these believers were “frustrating” the grace of God. By contrast, in Galatians 2:20, Paul said:
   “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” Galatians 2:20
   
   Our goal should be to live by faith and allow Christ to live in us. This will allow the grace of God to work through us so that we live as Christ. When we do this, we will naturally become obedient to God’s will, but it will be His grace working through us that accomplishes that obedience by changing us to become like Christ, not our own work of obedience. So later, in chapter 5, when Paul says of those who are trying to live under the law as a condition of their salvation, that they are “fallen from grace,” the meaning becomes clear. He’s not saying they have lost their salvation, but that they are depending on their own work of obedience, rather than allowing Christ to live in them. In doing this, they frustrate the grace of God that wants to work through them in their lives. Chapter 5 builds on these verses in chapter 2.
6. The Holy Spirit works through faith, not through the law (example of Abraham).
   “For if I build again the things which I destroyed, I make myself a transgressor.” Galatians 2:18
   Similar point in Romans 3:20:
   “Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.” Romans 3:20
7. We are blessed because of our faith, not because we are trying to obey the law. So striving to obey the law hinders God’s blessings. (“Ye are fallen from (His) grace.”)
   “So then they which be of faith are blessed with faithful Abraham.” Galatians 3:9
8. We are justified by grace through faith, not by trying to obey the law.
   “But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.” Galatians 3:11
9. We are removed from the curse of the Law and given the Holy Spirit.
   “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.” Galatians 3:13-14
10. God’s promises are based on faith, not observance of the Law (example of Abraham).
    “The promises were spoken to Abraham and to his seed. Scripture does not say “and to seeds,” meaning many people, but “and to your seed,” meaning one person, who is Christ. What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise. For if the inheritance depends on the law, then it no longer depends on the promise; but God in his grace gave it to Abraham through a promise.” Galatians 3:16-18
11. We are set free and are no longer under the Law.“Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made…” Galatians 3:19
    “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus.” Galatians 3:24-26
    “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” Romans 8:2
12. We are adopted into God’s family and are heirs through Christ. As heirs, we are no longer slaves to the law.
    “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.” Galatians 4:4-7
    
    
13. Therefore, stand fast in the liberty of grace and do not return to the bondage of trying to obey the law.
    “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.” Galatians 5:1
    
    

So now, with this context, let’s now look at the first 5 verses in chapter 5, where the meaning becomes clear: 
Galatians 5:1-45:1 “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.”

Meaning: It is by grace through faith in Christ alone that we are saved and are now free from the law. Therefore, walk in liberty, not in bondage to the law.

5:2 “Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.”
Meaning: So, as a believer who is saved, if you return to try and obey the law, you will be “frustrating” or hindering God’s grace working through you. You will not be able to please God and serve Him for you are no longer walking by faith, trusting in His promises. Instead, you are trusting in your own obedience. Your efforts will profit you nothing. You will not please God, because He will not be able to accomplish His will through you. This does not mean you will lose your salvation, just that you will not be able to bear the fruit of salvation that comes through faith. Christ will profit you nothing.

5:3 “For I testify again to every man that is circumcised, that he is a debtor to do the whole law.”
Meaning: You who believe you need to obey the law are even misguided about the law, for you pick and choose which parts of the law you think are important to be obeyed. Paul says you can’t do that, for if obeying the law is your standard, then you must obey the entire law, not just parts of it. And that’s an impossible task.

5:4 “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.”

Meaning: If you think obeying the law keeps you saved, you are not allowing Christ to live in you. So, even though you are saved, practically, there’s no effect of God working in your life. Going back to chapter 2, you are “frustrating” God’s grace by not allowing Christ to live in you and work through you. You are falling away from under God’s grace, not allowing Him to work in your life through faith. This is NOT saying you have lost your salvation.

5:5 “For we through the Spirit wait for the hope of righteousness by faith.”
Meaning: By contrast, we who walk by faith instead of obedience to the law are allowing the Holy Spirit to live in us, allowing God’s grace to work through us, so that we are useful in the Kingdom (i.e. Christ DOES profit us) as we wait for our eternal salvation. Ironically, it is only through God’s Holy Spirit working in us by faith that we have any chance of walking in obedience. Obedience is very important, but it must be done through faith alone, allowing Christ to live through us, so that we become Christ-like, we obey God’s laws naturally, inwardly, by faith alone, not by striving to be obedient to the written law and, thereby, making ourselves a slave to the law.

So, there’s the context and main points of Paul’s letter to the Galatians. I hope you can see now that Paul is NOT talking about anyone losing their salvation. But in case you can’t, let me quickly give you all 8 reasons. Here they are:

8 Reasons Why Paul Is NOT Saying That You Can Lose Your Salvation in Galatians 5REASON 1: Context Shows Paul Is NOT Saying Salvation Can Be Lost Context shows Paul is NOT talking about losing salvation. He’s saying that trying to obey the law only “frustrates” God’s grace and the work of the Holy Spirit through you and does not allow Christ to live in you to accomplish what He desires.

REASON 2:  . Use of the Greek word “ekpiptō“ instead of “apostasia” to describe “fallen” in Galatians 5:4
In 2 Thessalonians 2:3, Paul described a great “falling away” that will occur before the antichrist is revealed and he used the Greek word “apostasia,” which in English is the word “apostasy.” The word means “a falling away, defection from truth.” Before the second coming of the Lord, there will be a massive defection from the truth, where people will fall away from the truth of the Gospel so that they will not be saved.

By contrast, In Galatians 5:4, Paul did not use this word, “apostasy” to describe these Galatians as being “fallen.” Instead, he used a much milder word, the word “ekpiptō,“ which means “to fall out of, to fall down from, to fall powerless, to be without effect.” That is because Paul wasn’t saying that these saved believers would lose their salvation. He was saying that, by them trying to please God by obeying the law instead of allowing Christ to live in them through faith, they are “falling out of” God’s sphere of grace in their lives, where they are no longer trusting in God’s grace to uphold them. Instead, they are trusting their own obedience to the law to keep themselves right with God. And so God’s grace in their lives becomes “powerless, of no effect.” “Ye are fallen from grace.” God’s grace would no longer be effective in their Christian lives.

REASON 3: Use of the Present Tense: “ye ARE fallen from grace”The present tense of the phrase “ye are fallen from grace” also shows its meaning. If this meant the loss of salvation, it would be past tense: i.e. you have fallen from grace, or you fell from grace, you have lost your salvation – past tense, speaking to those Galatians who were trying to be justified by the law. Instead, by being in the present tense, the meaning becomes clear: Paul is saying that by placing themselves under the law, these saved believers are now, present tense, living in a state where grace is no longer operative in their lives. No salvation has been lost, which would be past tense. Instead, they are living (present tense) in a state where God’s grace cannot operate in their lives. They are not allowing Christ to live through them by way of their faith. The grace of God working through them is therefore “frustrated” or set aside, referring back to Galatians 2:21. All because they are now living by works instead of by faith, trying to live up to the requirements of the law (and failing to do so, by the way, because no one can obey the law in their own strength), instead of standing by faith, allowing Christ and the grace of God and God’s Holy Spirit to live and to work through them.

REASON 4: Paul’s Statements That Following the Law Has No Effect“For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.” Galatians 5:6

“For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.” Galatians 6:15

If getting circumcised and going back under the law would cause these Galatians to lose their salvation, do you think Paul would have written these two statements? He clearly said twice that being circumcised has NO EFFECT. It doesn’t help them and it doesn’t hurt them. If they were losing their salvation by doing this, that would definitely hurt them. But Paul said being circumcised has no effect. That’s because he’s not talking about losing salvation. He’s saying that what counts the most and where we can be most effective in our Christian lives, is when we are operating our lives by “faith which worketh by love,” or faith guided by love, becoming a new creature, a new creation by having Christ live in us and God’s grace work through us. That’s Paul’s message.

REASON 5: Paul’s Confidence That All Believers Will Remain True To the Faith and That None Have Been or Will Be Lost

“I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.” Galatians 5:10

Paul is saying that he remains confident that all of these saved believers in the Galatian church will remain steadfast in their faith. He wouldn’t say this if people were already losing their salvation or were in danger of losing their salvation. So by Paul’s own statement of confidence, we can know that no one lost their salvation. Paul doesn’t even say that the person who was leading them astray would lose his salvation, just that this troublesome person would “bear his judgment,” whatever that judgment is, which does not require that he himself would lose salvation, just that he will come under judgment of God.

REASON 6: Paul Does Not Use ANY Familiar Words to Describe Hell (if that’s what Paul was saying, that they would lose their salvation and end up in Hell)
​
“furnace of fire, where there will be weeping and gnashing of teeth” Matthew 13:42
“…cast into the everlasting fire” Matthew 18:8

“These will suffer the punishment of eternal destruction, separated from the presence of the Lord…” 2 Thes 1:8,9
We don’t see ANY of that language in Galatians chapter 5. Paul loved these people. Don’t you think Paul would have given them a stronger warning if he really meant that they were going to lose their salvation? But he didn’t use any of this language. That’s because he wasn’t telling them that they would lose their salvation.

REASON 7: The Brevity of Paul’s Concern for the Galatians, compared to the concern he showed for his countrymen in Romans

We do not see in Galatians the same level of concern Paul had for his countrymen who were not saved, as he wrote in Romans chapter 9, where he said:

“I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.” Romans 9:2-3

Paul spent 3 entire chapters, chapters 9-11, lamenting over fallen Israel. He was in agony over the fact that his countrymen had rejected Christ and were now bound for hell. His agony was so great that he even said that he wished that he himself would be sent to hell in their place. Yet, for the Galatians, and these were people that Paul knew and dearly loved, we don’t see any of that. Paul drops this phrase, “Ye are fallen from grace,” and then immediately changes the topic in the very next verse, saying

“For we through the Spirit wait for the hope of righteousness by faith.” Galatians 5:5
That’s because he’s NOT telling them that they are in danger of losing their salvation.

REASON 8: It Would Conflict With Other Teachings in the Bible if Paul were telling the Galatians that they could lose their salvation“And this is the will of Him Who sent Me, that I shall lose none of all those he has given me, but raise them up at the last day.” John 6:39

“And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.”Ephesians 4:30

Jesus Himself declared that He will not lose any of those whom the Father has given Him. This alone says that no one who is once saved can ever lose their salvation. And then Paul declared that we are sealed with the Holy Spirit unto the day of redemption.

This says that no one who is saved can ever be “unsealed.” 
​

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)

By referring to Himself as the True Shepherd, Jesus was invoking imagery that would have been familiar to His hearers. He used the symbols of sheep and their shepherd several times, referring to Himself as not only the “True” Shepherd, but the Good Shepherd (John 10:11), and the Door of the sheep (John 10:7).

The three declarations in John 10 present a complete picture of the Lord who is our Shepherd (Psalm 23).

In order to understand what Jesus intended to convey with sheep/shepherd imagery, we must understand the Middle Eastern shepherd of biblical times. His job was a dirty and dangerous one. Many times all the shepherd had to fight off lions and other wild animals was a staff with a crook. He willingly put his life on the line for his flock. At night, he would put the flock in a makeshift pen that had only one way in and out. The shepherd would open to door to the pen, call the sheep by name, and they would come in and settle safely for the night.

Sheep are skittish animals and “spook” easily. Because they knew the shepherd’s voice, they would calm down and follow him and nobody but him. Several flocks can mix together, and when the flocks’ true shepherd speaks, they separate and follow him.

If a thief comes, the sheep will not follow him because they do not know his voice. At night the shepherd lies down at the gate to the pen, to give his life if necessary to protect his flock.

And the thief can only climb in over the fence because the shepherd is guarding the gate.

Jesus is the True Shepherd to the sheep (true believers) who are His.

We know Him, we recognize His voice, and we follow only Him (John 10:27–28).

What Jesus is saying here ties right into John 14:6: “I am the way, the truth and the life. No one comes to the Father except by me.” Jesus is not only the Good Shepherd who gives His life willingly for His sheep (John 10:11), but He is the also the “gate” or “door” of the sheep (John 10:9). In this metaphor Jesus presents Himself as the One who gives salvation, the One who offers access to heaven. So, Jesus is the True Shepherd who guards His sheep, the Good Shepherd who gives His life for them, and the Doorway to heaven for the sheep who know Him and are known by Him.

Jesus also says there were many who came before Him pretending to be good shepherds.

But, He says, they are thieves and robbers who come in among the flock. He is alluding to the false shepherds of Israel, the Pharisees who did not love the people, nor were they willing to sacrifice for them. These self-appointed and self-righteous false shepherds led the sheep of Israel astray from the true knowledge of the Messiah, clinging to a works-based religion that could not lead to salvation

(Ezekiel 34:1–31).

These leaders were not the true shepherds of Israel but were like thieves

that plundered the flock for their own gain.

Sadly, such false shepherds still abound today,

more interested in fleecing the flock for their own personal gain,

than in feeding and protecting the sheep

as true

under-shepherds to the True Shepherd, the Lord Jesus Christ.

The statement “I am the door,” found in John 10:7, is the third of seven “I am” declarations of Jesus recorded only in John’s Gospel. These “I am” proclamations point to His unique, divine identity and purpose. In this “I am” statement, Jesus colorfully points out for us the exclusive nature of salvation by saying that He is “the door,” not “a door.” Furthermore, Jesus is not only our Shepherd who leads us into the “sheepfold,” but He is the only door by which we may enter and be saved (John 10:9). Jesus is the only means we have of receiving eternal life (John 3:16). There is no other way.

To get a clear picture of Jesus’ meaning in this statement, it is helpful to understand a little of that ancient culture, especially of sheep and shepherding. Of all domesticated animals, sheep are the most helpless. Sheep will spend their entire day grazing, wandering from place to place, never looking up. As a result, they often become lost. But sheep have no “homing instinct” as other animals do.

They are totally incapable

of finding

their way to their sheepfold

even when it is in plain sight.

By nature, sheep are followers.

If the lead sheep steps off a cliff,

the others will follow

Additionally, sheep are easily susceptible to injuries and are utterly helpless against predators. If a wolf enters the pen, they won’t defend themselves. They won’t try to run away or spread out. Instead they huddle together and are easily slaughtered. If sheep fall into moving water, they will drown. However, sheep do fear moving water and will not drink from any stream or lake unless the water is perfectly still. This is why David in the 23rd Psalm tells us of the shepherd who “makes [us] to lie down in green pastures, he leads [us] beside the still waters . . . though [we] walk through the valley . . . [we] will fear no evil. For You [the Shepherd] are with [us].”

Sheep are totally dependent upon the shepherd who tends them with care and compassion. Shepherds were the providers, guides, protectors and constant companions of sheep. So close was the bond between shepherd and sheep that to this day Middle Eastern shepherds can divide flocks that have mingled at a well or during the night simply by calling their sheep, who know and follow their shepherd’s voice. Shepherds were inseparable from their flocks. The shepherd would lead the sheep to safe places to graze and make them lie down for several hours in a shady place. Then, as night fell, the shepherd would lead the sheep to the protection of a sheepfold.

There were two kinds of sheepfolds or pens. One kind was a public sheepfold found in the cities and villages. It would be large enough to hold several flocks of sheep. This sheep pen would be in the care of a porter or doorkeeper, whose duty it was to guard the door to the sheep pen during the night and to admit the shepherds in the morning. The shepherds would call their sheep, each of which knew its own shepherd’s voice, and would lead them out to pasture.

The second kind of sheep pen was in the countryside, where the shepherds would keep their flocks in good weather. This type of sheep pen was nothing more than a rough circle of rocks piled into a wall with a small open space to enter. Through it the shepherd would drive the sheep at nightfall. Since there was no gate to close—just an opening—the shepherd would keep the sheep in and wild animals out by lying across the opening. He would sleep there, in this case literally becoming the door to the sheep.

In this context, Jesus is telling us that He is not only the shepherd of the sheep, but also the door of the sheep. In doing so, He is vividly contrasting Himself with that of the religious leaders of His time whom He describes as “thieves and robbers” (John 10:8).

When Jesus says, “I am the door,” He is reiterating the fact that only through Him is salvation possible.


Jesus makes it clear that any

religious leader

who offers salvation

other than the

teachings of Christ

is a

“thief” and a “robber.”


One who believes the gospel (Hebrews 11:6) and repents of sin (Luke 13:3) is assured of being in “the fold” and of having entered by “the door.” As followers of Christ, Jesus is both our Shepherd and the Door to the sheepfold who provides for all our needs. Knowing that the world is full of predators whose sole intent is to destroy us (1 Peter 5:8), we are always under His protection. More importantly, we are fully confident that “when the Chief Shepherd appears, [we] will receive the crown of glory that does not fade away” (1 Peter 5:4).


Faith and Belief

(James 2:14–26)

Did you receive the Spirit by works of the law, or by hearing with faith?

After starting in the Spirit, are you now finishing in the flesh?

Have you suffered so much for nothing, if it really was for nothing? Does God lavish His Spirit on you and work miracles among you because you practice the law, or because you hear and believe?

So also, “Abraham believed God, and it was credited to him as righteousness.”Understand, then, that those who have faith are sons of Abraham. The Scripture foresaw that God would justify the Gentiles by faith, and foretold the gospel to Abraham: “All nations will be blessed through you.” So those who have faith are blessed along with Abraham, the man of faith.


Christ Has Redeemed Us

All who rely on works of the law are under a curse.

For it is written:

“Cursed is everyone

who does not continue to do everything

written in the Book of the Law.”

Now it is clear that no one is justified before God

by the law,

because, “The righteous will live by faith.”

The law,

however, is not based on faith; on the contrary,

“The man who does these things will live by them.”

Christ redeemed us from

the curse

of the law by becoming a curse for us.

For it is written:


“Cursed is everyone who is hung on a tree.”

He redeemed us in order that the blessing promised

to Abraham


would come to the Gentiles in Christ Jesus, so that

by faith we might

receive the promise of the Spirit.


The Purpose of the Law

(Romans 7:1–6)

Brothers, let me put this in human terms. Even a human covenant, once it is ratified,

cannot be canceled or amended. 

The promises were spoken to

Abraham and to

his seed.

The Scripture does not say,

“and to seeds,” meaning many,

but “and to your seed,”

meaning

One, who is Christ.

What I mean is this: The law that came 430 years later does not revoke the

covenant previously

established by God, so as to nullify the promise.

For if the inheritance

depends on the law, then it no longer

depends on a promise;

but God freely granted it to Abraham

through a promise.

why then was the law given? It was added because

of transgressions,

until the arrival of the seed to whom the promise referred.

It was administered through

angels by a mediator. A mediator is unnecessary, however,

for only one party; but God is one.

Is the law, then, opposed to the promises of God?

Certainly not!

For if a law had been given that

could impart life,

then righteousness would certainly have come

from the law. 


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.


Before this faith came, 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.


You are all sons of God through faith in Christ Jesus. 


For all of you who were baptized into Christ have

clothed yourselves with Christ. 


There is neither Jew nor Greek, slave nor free, male nor female,

for you are all one in Christ Jesus.


And if you belong to Christ, then you are Abraham’s seed

and heirs according to the promise.
​

The difference

between

Catholicism and Protestantism


Is that The Catholic Church Carries the

​Sacred Writings

of the

New Ark of the Covenant, 

The Dormentation, Assumption and Coronation of 
The Blessed Virgin Eye Witness Testimonies
The Founding Apostles Creed, Prophets,
The Whole Counsel Apocalyptic Scrolls,
The Eucharist, Trinity, Holy Spirit Presence of 

Christs Incarnation

(Like Most Power Structures in Society, Humans in the Church
became Corrupt and Protestantism emerged 
My Mothers Side was Protestant, Fathers side was Catholic
My best friends Family I grew up with was Jewish)


Both Vessels

Share the Gospel

TRUTH


about


Salvation by Grace through Faith


Its not until the End Time Cults when we

Begin to See


The

Prosperity Gospel Flourishing,


And Biblical


Heresy Rising


Which isn’t a frivolous Discrepancy

But Purely


Foundational


Galatians 1 & 2

​Mathew 6




Paul’s Greeting to the Galatians

Paul, an apostle—sent not from men nor by man,

but by

Jesus Christ and God the Father,

Who Raised Him from the dead--

and all

The Brothers with Me,


To the Churches of Galatia:

Grace and Peace to You

from

God our Father and the Lord Jesus Christ,

who 

Gave Himself for our sins to

Rescue Us

From the Present Evil Age,

According to

The Will of our God and Father,

to 

WHOM BE GLORY

FOREVER and EVER. Amen.


No Other Gospel

I AM

Amazed how quickly you are Deserting

The One

Who Called You by the Grace of Christ

And are Turning

to a

Different Gospel— which is NOT even a GOSPEL.

Evidently

Some people are troubling you and trying

to distort

The GOSPEL of CHRIST

But even if we or an angel from Heaven should

Preach a Gospel 

Contrary

To the One We Preached to You,

Let him be Under 

A Curse!


As we have said before, so now I say

Again:

If anyone is Preaching to you a Gospel Contrary to the One 

YOU Received,

Let him be under a Curse!



Paul Preaches the Gospel

Am I Now SEEKING the Approval of MEN,

or of GOD?

Or Am I striving to Please Men?

If I were still trying to please men, I would not be

A Servant of Christ.

For I want you to know, Brothers,

that the

GOSPEL I Preached

Was Not devised by Man


I did not Receive it from any Man,


NOR was I TAUGHT it;

rather,


I RECEIVED it by REVELATION

from


JESUS CHRIST


For you have heard of my former way of life in Judaism,

how severely I persecuted

The Church of God and tried to destroy it

I was advancing in Judaism beyond Many of my contemporaries

and was

Extremely zealous for the traditions of my fathers


But when God, who Set me Apart from my Mothers Womb 

and

Called Me by His GRACE,

Was Pleased to REVEAL His Son IN ME

so that I might

Preach Him Among the Gentiles,


I did not rush to consult with flesh and blood,

nor did I go up to

Jerusalem to the Apostles who came before me,

but I went into

Arabia and later returned to Damascus.


Only after

Three Years


did I go up to Jerusalem to confer with Cephas, and I stayed

with him fifteen days.

But I Saw None of the other Apostles except James,

the Lord’s Brother


. I Assure you before God that what

I AM

Writing to you is No Lie


Later I went to the Regions

of

Syria and Cilicia. I was personally unknown,

however,

To the Churches of Judea that are

In Christ.

They only Heard the Account:

“The man who formerly persecuted us is now preaching the faith

he once tried to destroy.”


And they glorified God because of me.



The Council at Jerusalem

(Acts 15:5–21)

Fourteen years later I went up again

to Jerusalem,

accompanied by Barnabas. I took Titus

along also

I Went in Response to a

Revelation

And set before them the

Gospel

That I Preach among the Gentiles

But I Spoke Privately

To those recognized as leaders,

for fear

That I was running or had already

Run in Vain


Yet not even Titus, who was with me,

was

Compelled to be circumcised,

Even though he was a Greek


This Issue Arose

because

Some false brothers had come in

under false PRETENSES

To SPY

On our freedom in Christ Jesus,


In order to ENSLAVE us.


We did NOT GIVE IN to them for

A Moment,

so that the TRUTH

of the

GOSPEL would

REMAIN with YOU


But as for the highly esteemed—whatever

they were

makes no difference to me;


God does not show favoritism, those leaders added

Nothing to Me. 


On the contrary, they saw that I had been

Entrusted to

Preach the Gospel to the

uncircumcised,

Just as Peter had been to the

circumcised


For the One who was at work

in

Peter’s apostleship to the circumcised

Was also at work

In My apostleship to the Gentiles


And RECOGNIZING the GRACE that I had

been GIVEN,

James, Cephas, and John—those

Reputed to be Pillars--

Gave me and Barnabas the Right Hand of fellowship, so that we should

Go to the Gentiles,

and they to the circumcised


They Only asked us to remember the Poor,

The Very Thing

I was EAGER to do!



Paul Confronts Cephas

When Cephas came to Antioch, however, I opposed him to his face,

because

He stood condemned

For 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


The other Jews Joined him in

His hypocrisy,

So that by their hypocrisy

even Barnabas


was Led ASTRAY


When 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?”


We who are Jews by birth and not Gentile “sinners”

KNOW 

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


But 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! 


If I REBUILD

What I have already torn down,

I Prove Myself to

be

A lawbreaker


For through the law I died to the law


So that

I Might LIVE to God


I 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



The Lord’s Prayer

(Luke 11:1–4)


And when you pray, do not be like

the hypocrites

For they love to pray standing in the synagogues

and on the

street corners

to be

seen by men

TRULY

I tell you, they already have

their full reward


But when you pray, go into your

inner room,

shut your door,

and

Pray to your Father, who is

unseen

And your Father, who SEES what is

DONE in SECRET, will reward you

And when you pray,

do not babble on like pagans, for they think

that

by their many words they will be heard


Do not be like them,


for your Father knows what you need before

you ask Him.

So then, this is how you should pray: 


‘Our Father IN HEAVEN, 

hallowed be Your

NAME.

Your kingdom come, 

Your WILL be done, 

on earth

As it is IN HEAVEN.

Give us this day our

daily bread

And forgive us our

debts, 

as we also have forgiven our

debtors.

And lead us not into temptation, 

but DELIVER

Us from the EVIL One


For if you forgive Men

their trespasses, your heavenly Father

Will also forgive you


But if you do not forgive men

their trespasses,

Neither will your Father forgive yours


Proper Fasting

When you fast,

Do not be somber like the hypocrites,

for they

Disfigure their faces to show men they

are fasting.

Truly I tell you, they already have their


full reward


But when you fast, anoint your head

and

wash your face,

So that your fasting will not be obvious

to men,

But only to your Father, who is Unseen


And your Father, who SEES what is done in SECRET,

Will Reward You


Treasures in Heaven

(Luke 12:32–34)


Do not store up for yourselves

Treasures on Earth,

where moth and rust destroy,

and where


Thieves break in and Steal


But store up for yourselves treasures

in Heaven,

Where moth and rust do not destroy, and where


Thieves do

Not break in and Steal



21For where your Treasure is, there your

HEART will be ALSO



The

Lamp of the Body of Christ


(Luke 11:33–36)


The EYE

Is the LAMP of the BODY


If your

EYES are GOOD, your WHOLE BODY

will be


FULL of LIGHT


But if your


EYES

Are BAD, Your 


WHOLE BODY


Will be

FULL of darkness


If then the Light Within You


Is darkness,

How great is that darkness!


No One Can Serve

Two Masters


Either he will hate the one

and

love the other,

or he will be


devoted to the one

and

despise the other


You cannot serve both God and



Mammon



​
Luke 11

Over this chapter, Luke has accumulated a series of

frustrating interactions

between

Jesus and the Jewish religious leaders.


Critics have claimed Jesus' power to cast out demons comes from Satan, and

Jesus has responded that such an

arrangement would be incredibly foolish on Satan's part.

The religious leaders have demanded more signs, and

He has said they have seen enough but He'll give one more:

The SPREAD of God-worship among Gentiles

​ (Luke 11:14–32).


After this section,

He will enumerate the ways in which

the

Pharisees and lawyers

Misapply 

The Mosaic law and

Carry on the

Tradition of Killing the Prophets
​

(Luke 11:37–54)


Here, Jesus uses the concept of

LIGHT and darkness.

Light

Is a common biblical theme representing

TRUTH,

Goodness, knowledge, and so forth


Jesus intends to show that His detractors have


ALL the LIGHT

​MORE than

ENOUGH TRUTH—needed to understand

WHO He IS


Yet their MINDS

are so

FILLED with darkness

that they are

BLINDED

to what is obvious


(Luke 11:33–36)


The "LIGHT" is the TRUTH

that


Jesus is the MESSIAH


Jesus has PROVED this by performing

specific miracles

that match the Old Testament prophecies

of the

​Messiah


(Isaiah 35:5–6; Luke 7:21–22; 11:14).


Instead of SHARING this LIGHT


with the

Jewish people,

The Pharisees and scribes

​
​HIDE IT


They make false accusations and claim they need more proof

(Luke 11:15–16)

Jesus follows a progression:

​those who

Know

The Light will Reveal it,


Not hide it; those

who reject


The Light


do so because

their

Perception is darkened;




their perception is darkened



In the

Prosperity Gospel,


also known as the


“Word of Faith Movement,”


The believer is told to use God,

whereas the


TRUTH

of

Biblical Christianity is just

the opposite


God uses the believer


Prosperity theology sees the Holy Spirit as a power

to be put to use

for whatever the believer wills


The Bible teaches

that

The Holy Spirit is a Person

who enables

the believer to do



God’s Will



The prosperity gospel movement

Closely resembles

some of the

Destructive Greed

Sects

That infiltrated the Early Church


Paul and the other APOSTLES

Were Not

Accommodating to or conciliatory with the


False Teachers


Who Propagated such Heresy


They identified them as

Dangerous

False teachers and urged Christians

to Avoid them


Paul warned Timothy about such Men

in 1 Timothy 6:5, 9-11.


These Men of


“Corrupt MIND” supposed godliness

was a

Means of GAIN

and

their desire for RICHES was a

​TRAP

that brought them


“Into Ruin and Destruction”

(v. 9).


The PURSUIT of Wealth


Is a DANGEROUS

PATH

For Christians and One

which

God Warns about:


“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”


(v. 10)


If Riches were a reasonable

Goal for

The Godly, Jesus would have

Pursued it.


But He did Not

Preferring

Instead to have NO PLACE

to


LAY His HEAD


(Matthew 8:20)

and


​ Teaching His disciples to do the Same



It should also be remembered

That the ONLY

Disciple concerned with


Wealth was Judas


Paul said Covetness

is

Idolatry


(Ephesians 5:5)


And instructed the Ephesians to Avoid anyone who

brought a



Message

​of

Immorality or covetousness


(Ephesians 5:6-7).


Prosperity teaching prohibits God from working

on His own,

Meaning that GOD is Not Lord of ALL 

because

He cannot work until we release Him to do so


Faith,


According to the Word of Faith doctrine, is

Not

Submissive Trust in God;

faith

is a formula by which we

Manipulate the spiritual laws

that prosperity teachers

believe

Govern the Universe


As the NAME

“Word of Faith”

implies,

This movement teaches that


Faith is a matter of what

We “SAY”


More than



Whom We TRUST

or

What TRUTHS we Embrace

and

Affirm in our Hearts


​

A favorite term of prosperity gospel teachers is “positive confession.” This refers to the teaching that words themselves have creative power. What you say, prosperity teachers claim, determines everything that happens to you. Your confessions, especially the favors you demand of God, must all be stated positively and without wavering.
Then God is required to answer (as though man could require anything of God!)

Thus, God’s ability to bless us supposedly hangs on our faith. James 4:13-16 clearly contradicts this teaching:

“Now listen, you who say,

Today or tomorrow we will go to this or that city, spend a year there,


Carry on Business

and make

Money


Why, you do not even know what will happen tomorrow. What is your life?

You are a mist that appears for a little while and then vanishes.”
Far from speaking things into existence in the future,
we do not even know what tomorrow will bring or even

whether we will be

alive

Instead of stressing the importance of wealth,

the Bible

warns against pursuing it.

Believers,

especially leaders in the church

(1 Timothy 3:3),

are to be FREE from the love of money

(Hebrews 13:5).

The love of money leads to all kinds of evil

(1 Timothy 6:10).


Jesus warned,


“Watch out!


Be on your guard against all kinds of greed;

a man’s life

does not consist in the abundance of his possessions”

(Luke 12:15).

In sharp contrast to the prosperity gospel

emphasis on

gaining money and possessions

in this life,


Jesus said,

“Do not store up for yourselves treasures

on earth,

where moth and rust destroy, and



Where Thieves Break in and Steal”



(Matthew 6:19).


The irreconcilable contradictions

between

Prosperity teaching and the



Gospel


of our


Lord Jesus Christ


is best


SUMMED


UP 


In the words of Jesus in 

Matthew 6:24,


You cannot SERVE BOTH God and Money




Paul charges Titus,

​You must teach what is in accord with sound doctrine

(Titus 2:1)


Such a MANDATE makes it

​OBVIOUS

that sound doctrine is important.



But WHY is it important?

Does it really make a difference

what


We BELIEVE?


Sound doctrine is important

because 



Our FAITH is based

on a

Specific MESSAGE.


​
The overall teaching of the church

contains

many elements,

but the

primary message is explicitly

defined:

​
Christ died for our sins

according

to the Scriptures [and] . . .

he was

Raised on the third day

according to the Scriptures


(1 Corinthians 15:3-4).



This is the unambiguous

GOOD NEWS

 and it is

of FIRST importance


Change that MESSAGE

and the

BASIS of faith SHIFTS 

from CHRIST

to something else.


Our eternal destiny depends upon

HEARING


“the WORD of TRUTH, the GOSPEL of

your


SALVATION”


(Ephesians 1:13; see also 2 Thessalonians 2:13-14).


Sound doctrine is important

because the


GOSPEL is a sacred TRUST


and we

dare not tamper with

God’s

Communication to the World


Our duty

is to

DELIVER the MESSAGE,


NOT to

CHANGE IT


Jude conveys an


Urgency in guarding

the Trust

“I felt I had to write

And urge you to contend for

the Faith

that was once

for all

Entrusted to the saints”


(Jude 1:3; see also Philippians 1:27)
​

To “contend” carries

the idea of

strenuously fighting for something,

to


​GIVE it everything you’ve got


The Bible includes a warning

neither

to add to nor subtract from


God’s Word


(Revelation 22:18-19)


Rather than alter the


APOSTLES’ Doctrine

We receive

What has been passed down

to us


and keep it

as the pattern of

sound teaching,

with


FAITH and LOVE in CHRIST


Jesus


(2 Timothy 1:13)


Sound doctrine is important because 

what we believe affects

what we do. Behavior is an extension of theology,

and there is a

direct correlation between what we think and how we act.

For example, two people stand on top of a bridge; one believes he can fly, and the other believes he cannot fly. Their next actions will be quite dissimilar. In the same way, a man who believes that there is no such thing as


Right and Wrong

will naturally


Behave differently

from


A man

who believes in

well-defined

Moral Standards


In one of the Bible’s lists of sins,

​things like

rebellion, murder, lying,

and

slave trading are mentioned


The list concludes with

“whatever else is contrary to the sound doctrine”

(1 Timothy 1:9-10).


In other words,



TRUE Teaching Promotes

Righteousness


Sin Flourishes

where 

The Sound Doctrine

is Opposed


Sound doctrine is important because

 We

Must ascertain TRUTH in a


world of falsehood.


“Many false prophets have gone out into the world”

(1 John 4:1).


There are

Tares among the Wheat and Wolves


AMONG the FLOCK


(Matthew 13:25; Acts 20:29).


The best way to distinguish TRUTH from falsehood

is to

KNOW what the TRUTH

IS

Sound doctrine is important because

 the

End of sound doctrine

is LIFE

Watch your life and doctrine


CLOSELY.


PERSEVERE

in them, because if you do


YOU will SAVE

both

YOURSELF AND your HEARERS”


(1 Timothy 4:16)


Conversely, the

END

of Unsound Doctrine is Destruction


Certain Men

whose

Condemnation was WRITTEN about

long ago

Have SECRETLY slipped in AMONG you

They are godless

Men

Who Change the Grace of our God

into a

License for Immorality

and Deny

Jesus Christ our only Sovereign and Lord”

(Jude 1:4)


CHANGING 

God’s Message of Grace


is a “godless” thing to do,

and the

condemnation for Such a deed is

severe


Preaching another Gospel


(“which is really NO GOSPEL at all”)

carries an anathema:

“let him be eternally condemned!”


(see Galatians 1:6-9)


Sound doctrine is important because it


ENCOURAGES BELIEVERS


A LOVE of GODS WORD 


BRINGS

Great PEACE


(Psalm 119:165),

and those


Who

Proclaim PEACE . . .

who proclaim

SALVATION” are TRULY


BEAUTIFUL


(Isaiah 52:7)


A PASTOR


MUST hold firmly

to the

TRUSTWORTHY Message as it has

been taught,

So that he can ENCOURAGE

OTHERS 

By

​Sound Doctrine and REFUTE

those

Who OPPOSE IT”


(Titus 1:9)


The word of wisdom is


Do not remove the ancient landmark

which

Your Fathers have set


(Proverbs 22:28, NKJV)



If we can apply this to

Sound Doctrine, the lesson is that We Must


​Preserve it Intact
​



Thanksgiving

(Philippians 1:3–11; Colossians 1:3–14)


I always thank my God for you

because of

The Grace He has GIVEN YOU in

CHRIST Jesus


For in Him you have been

ENRICHED

in every way,

In all speech and all knowledge,

because our

TESTIMONY

about Christ was CONFIRMED 

in YOU


Therefore you do not

lack

ANY spiritual GIFT

as you

EAGERLY await the REVELATION

of our

Lord Jesus Christ.

He will

SUSTAIN YOU to the end,

so that YOU

will be BLAMELESS on the

day of

our Lord Jesus CHRIST

God,

Who has CALLED YOU into FELLOWSHIP

with

His Son Jesus Christ our Lord,

is FAITHFUL



Unity in the Church

(Psalm 133:1–3; Ephesians 4:1–16)



I Appeal to You, Brothers,

in the

NAME

of

Our Lord Jesus Christ,


That ALL of

You

AGREE TOGETHER,

so that

there may be

NO DIVISIONS AMONG

You and that

You may be

UNITED in MIND

and

CONVICTION


My brothers,

Some from Chloe’s household have informed me that there


Are quarrels among You


What I mean is this:

Individuals among you are saying,


“I follow Paul,” “I follow Apollos,” “I follow Cephas,” or


I FOLLOW Christ



Is CHRIST divided?


Was Paul CRUCIFIED for you?



Were you baptized into the Name of Paul?

I thank God

that I did not baptize any of you except Crispus and Gaius,

So no one can say that you were baptized into my

NAME

yes, I also baptized the household of Stephanas;

beyond that

I do not remember if I baptized anyone else.



For Christ did not send me to


baptize,


But to Preach

the


Gospel,


Not with words of wisdom,


Lest the Cross of Christ be emptied


of its Power


The Message of the Cross


For the Message of the Cross 

Is foolishness to those who are

Perishing,

But to US WHO are BEING

SAVED

It is the POWER of God


For it is written: 

“I will destroy the wisdom of

The wise; 

The intelligence of the intelligent

I will frustrate.”


Where is the wise man? Where is the scribe?

​Where is the philosopher of this age?

Has not God made foolish the wisdom of the world?

 For since in the

wisdom of God the world through its wisdom

Did not know Him,

God was pleased through the foolishness of what

was preached

to save those who believe

Jews demand signs and Greeks search for wisdom,

but 

We Preach Christ Crucified,

A Stumbling block to Jews and foolishness to Gentiles,

but to those

Who are Called, both Jews and Greeks,


Christ the Power of God and the Wisdom of God


For the foolishness of God is Wiser than Man’s Wisdom,

and the

Weakness of God is Stronger than Man’s Strength


Wisdom from God


Brothers,

Consider the time of Your Calling:


Not many of you were

Wise

By human standards;


Not many were powerful; not many were of

Noble Birth


But God Chose 

The foolish things of the world to shame the wise;


God Chose the weak things of the world to Shame 

The Strong


He Chose the lowly and despised things of

the world,

And the things that are not,

to nullify

The things that are, so that no one

may boast


In His Presence


It is because of HIM that YOU

are

In Christ Jesus,

who has become

FOR US

wisdom from God:

Our


Righteousness, Holiness, and Redemption


Therefore, as it is Written:,

“Let him who boasts boast in the Lord.”

In 1 Corinthians, Paul addresses the

issue of pride

within the Corinthian church, 

warning against

spiritual arrogance and the dangers of

judging others,

emphasizing humility

and

focusing on Christ's teachings


It’s Never Too Late to Follow

The Good Shepard


Just as Paul was an ambassador of Christ

to the Corinthians,

we can be His ambassadors

in our world,

imploring people “on Christ’s behalf:

Be reconciled to God.

God made him who had no sin to be sin for us,

so that in him

we might become the righteousness of God”

(2 Corinthians 5:20–21).


In Corinth

​the Lord spoke to Paul in a vision,

telling him

not to fear but to keep speaking.

God promised,

“For I am with you, and no one is going

to attack and harm you,

because I have many people

in this city”


(Acts 18:10)

The Corinthian church faced a multitude

of Issues,

including disunity, immorality,

abuse of the Lord's Supper,

misuse of

spiritual gifts, and doctrinal confusion,

which

Paul addressed in his letters to them

Paul stayed in Corinth for a year and a half,

teaching the word of God

and successfully establishing a group of believers there.

Paul returned to visit the Corinthians at least twice (2 Corinthians 13:1). He also wrote them several letters to address problems in the church. Two of those letters are in our Bibles today, known as 1 and 2 Corinthians. At least one letter Paul wrote to them before 1 Corinthians has been lost to history (see 1 Corinthians 5:9), and there was possibly another letter he wrote between 1 Corinthians and 2 Corinthians (see 2 Corinthians 7:8).

We have in our Bibles the words that God intended for us.

In 1 and 2 Corinthians, Paul addresses

multiple issues.

These range from division in the church, to immorality in the church, to freedom concerning foods, to voluntary restriction of rights, to spiritual gifts, to generosity, to explaining the glorious depth and beauty of the truth of the gospel, and more. Paul also defended his ministry in Corinth and his calling as an apostle because false teachers were leading the Corinthians astray. The words in these letters are theologically rich and of practical use in the church and our lives today.

Paul wrote his first letter to the Corinthians, now lost, in the fall of 50 CE.

The Corinthians

pushed back quite hard.

They wrote a reply

to Paul

with a number of questions.

In the spring of 51 CE


he wrote a

long letter back,

our

1 Corinthians. This is where we start to

build up a more detailed

picture of

the community, 


And it is not a pretty sight. 

The church at Corinth was

a mess

The Corinthian church

was

crisscrossed by significant differences


It was composed of people

who were

from an utterly pagan background,

who were half-Jewish pagans

(that is, converted God worshipers), and who were Jews.
​
There were many poor converts but also

a number of high-status and wealthy figures,

along with their households.

And as always,

there were complicated gender dynamics

These diverse Corinthian

converts

brought into their Christian community

all the hostility, suspicion,

and

​misunderstanding that arose from

these differences

in race, class, and gender.

Paul’s exhortations to the Corinthians

simply to be nicer

to one another

didn’t overcome these differences


Moreover, there were

Issues of

leadership that prevented

the Corinthians

from resolving their differences


 The church was divided into factions,

with members

aligning themselves with different

leaders

(Paul, Apollos, Cephas),


rather than

focusing on Christ.  


Immorality: There were reports of serious moral problems within the church, including a case of incest (sleeping with a father's wife).  Abuse of the Lord's Supper: Some members were abusing the Lord's Supper, with the wealthy feasting while the poor went hungry Misuse of Spiritual Gifts: Some members were prioritizing certain spiritual gifts over others and using them in a way that was not edifying to the church.  Doctrinal Problems: Some members were questioning or denying fundamental Christian doctrines, such as the resurrection of Christ.  Lawsuits Among Believers: Members were taking each other to court instead of resolving their disputes within the church.  Pride and Self-Centeredness: The church was struggling with pride and a lack of humility, leading to divisions and other problems. False Teachings: False teachers were infiltrating the church, spreading misleading doctrines and causing confusion.  Disregard for the Holy Spirit: The Corinthians were not living in a way that honored the Holy Spirit, and were not acting in a way that was pleasing to God. 

The city of Corinth was steeped in all the sins attendant

upon a prosperous society,

including idolatry and gross immorality,

​
But the gospel

still made a way through


We may fear our

surrounding culture is too far away

from God

for people to hear

His truth,

but nothing is impossible for the Lord


(Luke 1:37; Matthew 19:25–26)

Paul gave the Corinthians a list of sinful

behaviors that characterize

those who will not enter God’s kingdom,

then he declared,

“And that is what some of you were.

But you were washed, you were sanctified,

you were justified in the name

of the

Lord Jesus Christ and by the Spirit of our God”

(1 Corinthians 6:11).


God changes lives!

In fact, “if anyone is in Christ, the new creation has come: The old has gone, the new is here! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation” (2 Corinthians 5:17–18). Just as Paul was an ambassador of Christ to the Corinthians, we can be His ambassadors in our world, imploring people “on Christ’s behalf: Be reconciled to God. God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:20–21).



Your Word Is a Lamp to My Feet

א
ALEPH

BLESSED are those whose way is blameless, 
who walk in the Law of the LORD.

BLESSED are those who keep His testimonies 
and seek Him with all their heart.

Your word is a lamp to my feet 
and a light to my path.

I have sworn and confirmed 
that I will keep Your righteous judgments.

I am severely afflicted, O LORD; 

revive me through Your word.

Accept the freewill offerings of my mouth, O LORD, 
and teach me Your judgments.

I constantly take my life in my hands, 
yet I do not forget Your law.

The wicked have set a snare for me, 
but I have not strayed from Your precepts.

Your testimonies are my heritage forever, 
for they are the joy of my heart.

I have inclined my heart to perform Your statutes, 
even to the very end.

ס
SAMEKH

The double-minded I despise, 
but Your law I love.
You are my hiding place and my shield; 
I put my hope in Your word.

Depart from me, you evildoers, 

that I may obey the commandments of my God.

Sustain me as You promised, that I may live; 
let me not be ashamed of my hope.

Uphold me, and I will be saved, 
that I may always regard Your statutes.

You reject all who stray from Your statutes, 
for their deceitfulness is in vain.

All the wicked on earth You discard like dross; 
therefore I love Your testimonies.

My flesh trembles in awe of You; 
I stand in fear of Your judgments.

ע
AYIN

I have done what is just and right; 
do not leave me to my oppressors.

Ensure Your servant’s well-being; 
do not let the arrogant oppress me.

My eyes fail, looking for Your salvation, 
and for Your righteous promise.

Deal with Your servant according to Your loving devotion, 
and teach me Your statutes.

I am Your servant; give me understanding, 
that I may know Your testimonies.

It is time for the LORD to act, 
for they have broken Your law.

Therefore I love Your commandments more than gold, 
even the purest gold.

Therefore I admire all Your precepts 
and hate every false way.

פ
PE

wonderful are Your testimonies; 
therefore I obey them.

The unfolding of Your words gives light; 
it informs the simple.

I open my mouth and pant, 
longing for Your commandments.

Turn to me and show me mercy, 
as You do to those who love Your name.

Order my steps in Your word; 
let no sin rule over me.

Redeem me from the oppression of man, 

that I may keep Your precepts.

Make Your face shine upon Your servant, 

and teach me Your statutes.

My eyes shed streams of tears 

because

Your law is not obeyed.

צ
TZADE

Righteousness are You, O LORD, 

and upright are Your judgments.

The testimonies You have laid down are righteous 

and altogether faithful.

My zeal has consumed me 

because my foes forget Your words.

Your promise is completely pure; 

therefore Your servant loves it.

I am lowly and despised, 

but I do not forget Your precepts.

Your righteousness is everlasting 

and Your law is true.

Trouble and distress have found me, 

but Your commandments are my delight.

Your testimonies are righteous forever. 

Give me understanding, that I may live.

ק
KOPH

I call with all my heart; answer me, O LORD! 

I will obey Your statutes.

I call to You; save me, 

that I may keep Your testimonies.

I rise before dawn and cry for help; 

in Your word I have put my hope.

My eyes anticipate the watches of night, 

that I may meditate on Your word.

Hear my voice,

O LORD, according to Your loving devotion; 

give me life according to Your justice.

Those who follow after wickedness draw near; 

they are far from Your law.

You are near, O LORD, 

and all

Your commandments are true.

Long ago I learned from

Your testimonies 

that You have established them forever.

ר
RESH

Look upon my affliction and rescue me, 

for I have not forgotten Your law.

Defend my cause and redeem me; 

revive me

according to Your word.

Salvation

is far from the wicked 

because they do not seek

Your statutes.

Great are Your mercies, O LORD; 

revive me according to Your ordinances.

Though my persecutors and foes are many, 

I have not turned from Your testimonies.

I look on the faithless with loathing 

because they do not keep Your word.

Consider how I love Your precepts, O LORD; 

give me life according to Your loving devotion.

The entirety of Your word is truth, 

and all

Your righteous judgments endure forever.

ש
SIN and SHIN

Rulers persecute me without cause, 

but my heart fears only Your word.

I rejoice in Your promise 

like one who finds great spoil.

I hate and abhor falsehood, 

but Your law I love.

Seven times a day I praise You 

for Your righteous judgments.

Abundant peace belongs to those

who love Your law; 

nothing can make them stumble.

I wait for Your salvation, O LORD, 

and I carry out Your commandments.

I obey Your testimonies 

and love them greatly.

I obey Your precepts and Your testimonies, 

for all my ways are before You.

ת
TAW

May my cry come before You, O LORD; 

give me understanding according to

Your word.

May my plea come before You; 

rescue me according to Your promise.

My lips pour forth praise, 

for

You teach me Your statutes.

My tongue sings of Your word, 

for all

Your commandments are

righteous.

May Your hand be ready to

help me, 

for I have chosen Your precepts.

I long for

Your salvation, O LORD, 

and

Your law is my delight.

Let me live to praise You; 

may

Your judgments sustain me.


I have strayed like a lost sheep; 

seek Your servant,

for I have

Not forgotten Your commandments.

​
What does Isaiah 1:17 mean?​

The Lord is telling

the people of Judah how to change,

how to restore

their relationship with Him.


He has described them as a sinful nation

and

covered in iniquity

(Isaiah 1:4). 


He has called

their sacrifices and offerings and

religious gatherings meaningless

(Isaiah 1:13)


because of their sinful lifestyles. 

Now the Lord tells them how to

learn to do good.


They must make themselves clean by stopping

their evil practices.


The form of good is revealed in this verse as

the good the Lord

always

desires from any people in community:


Bring about justice

for those who are wronged,

especially

the orphans and widows,

as well as intervene to stop

the powerless from

being oppressed by the powerful. 

The natural course

of any people group is for the

rich to become richer

and to take advantage

of the poor and powerless for their

own gain.

Human nature is corrupt that way.


Social goodness requires

communities

to act together to interrupt these cycles

and hold the

powerful accountable for wrongdoing

while standing up for

those

​ without resources to stand up for themselves


God's chosen people Israel,

above all people, should practice


This Goodness






What Is the Yoke of Bondage? The yoke of Christ is one that gives life. When we yoke to Him, we are tying ourselves to the source of life itself. We apply this verse today by running to Christ and trusting fully in Him. We refuse any other yoke.

MIKE LEAKE
BORROWED LIGHT
PUBLISHEDNOV 17, 2022


How do you make an egg laugh?
You tell him a yoke?
You can boo me off the stage now. I realize that’s not that good of a joke. But it kind of works because, for many of us, the word “yoke” is that thing inside of an egg. But that’s not what a yoke is at all. That’s a yolk.



But I’ll confess, given my rural Midwestern upbringing, the first time I read Galatians 5:1, I was a little confused. The context makes it clear that Paul isn’t talking about eggs — but what is he talking about? What is a yoke, and what is the yoke of bondage?
What Is the Context of Galatians 5:1?Galatians is all about combatting a group of false teachers who have infiltrated the churches in Galatia. They are not necessarily denying that Jesus matters, but they are denying that Jesus alone can save. In their minds, one must still adhere to the rules around the Law.

This includes things like circumcision. They celebrate that non-Jews are wanting to enter into the kingdom through Jesus — but now that they are “in,” they need to be “true” followers of God and become circumcised and observe the Law.
Paul’s entire argument is about showing that turning to the law for salvation is an empty endeavor. If Christ has fulfilled the Law, then it is as foolish as dancing with a shadow when you could be dancing with the real substance.



Galatians 5 is the summary of Paul’s argument — you’ve been set free. Why would you want to become a slave again?
In Galatians 4, Paul uses the story of Abraham, Sarah, and Hagar as an analogy of his principle. In the Old Testament, God made a promise to Abraham and Sarah that through them, they would have a child. It was a promise.
It did not require their efforts to make it happen (other than that which childbirth naturally requires). But when the promise seemed to delay, the couple decided to take matters into their own hands.
They pretended like Sarah didn’t matter in the equation, and it would be through Abraham’s seed anyways that the promise would come. So, they came up with the plan to use Hagar, their servant, to bear the child through whom the nations would be blessed.
But this is not how God works. This decision brought devastation. It would not be through Hagar that the promise would come. It was through Sarah, just as God promised.



But what Paul does here might have been shocking to his original audience; he compares the Law to Hagar (the slave woman) and says, “Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman.”
What Paul is saying here is that there is no unity between children of human effort and children of promise. You cannot have both. This is precisely what the Judaizers were attempting to do. They were attempting to combine human effort with God’s promise. And this cannot be done.
This helps us to see, then, what the yoke of bondage is referring to.
What Is the Yoke of Bondage?First, it would be helpful to define a yoke. Literally, a “yoke” is a bar of wood that combines two animals to one another in order to have them work together to pull a plow or wagon.
But a yoke is often used metaphorically and in combination with “slavery” to signify being in bondage to something.



To properly understand the metaphor, picture shackles or chains that would tie you to something else. To be under a yoke of bondage is to be enslaved to something.
In Sirach 51:26, we read, “Place your neck under her yoke and let your soul receive instruction. It is found close at hand.” Sirach is part of Jewish literature.
It reflects the view that a person wanting to follow God should place the yoke of wisdom upon themselves. Here a yoke is seen as positive — though, in other scriptures, it is a reference to being under the yoke of a foreign nation.
What, then, is this yoke of bondage to which Paul is referring? It is, quite shockingly, the Law. Paul is saying that Christ has set them free from the Law as their master, but they are once again placing themselves under its rule and reign.
And Paul’s argument throughout Galatians is that accepting the Law as your master will only lead to death. Schreiner summarizes well, “Christ frees and liberates believers, but the law enslaves and holds captive all those who are under its dominion” (Commentary on Galatians).



One of the charges often leveled against Paul’s epistle is that this freedom will lead to lawlessness. Humans, it is argued, are a bit like oxen. If you want them to obey and get work done for the kingdom of God, they need to be tethered to the Law.
But elsewhere, Paul would argue that, in fact, the opposite is quite true. Not only will “Christ be of no advantage to you” (5:2) if you accept this yoke but also if you “walk by the Spirit you will not gratify the desires of the flesh” (5:16).
How Do We Apply This Today?Paul’s argument here is not something like “holiness doesn’t matter.” It’s more so that real holiness comes from fidelity to Christ, surrendering to the law of Christ, rather than to the yoke of the law.
Centering your life on observing the Law is a yoke of bondage because the Spirit is not given to us through obedience but by faith in Christ. And it is the Spirit who enacts our own obedience to God.



We apply this, then, by listening to the imperative in this text. We refuse to place the burden of the law upon ourselves. This means that we do not judge our standing with God based on our own personal performance.
And we refuse to do this with others as well. Yes, we do bear fruit. And yes, there is fruit that is consistent with repentance. But we must never believe the solution to our greatest problems is obedience to the law. It is always obedience to Christ.
Jesus also talks about a yoke. But he says this:
“Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” (Matthew 11:28-30).



The yoke of Christ is one that gives life. When we yoke to Him, we are tethering ourselves to the infinitely happy God. We are tying ourselves to the source of life itself.
This is why Paul says what he does about the fruit of the Spirit. This is what the yoke of Christ will produce. The yoke of the law will only produce bondage and death.
We apply this verse today by running to Christ and trusting fully in Him. We refuse any other yoke.

On the Night of Passover,

We RAISE PASS OVER cup and LIFT our VOICES to

SING the Hallel (PRAISES).

Within its ancient words a MYSTERY of the

PASSOVER

Is REVEALED as David said, 


“I will LIFT UP the cup of SALVATION, and CALL on the


NAME of Adonai.”


 (Psalm 116:13) 


Ancient Jewish exegetes noted an extra dimension within the text.

The words 

Kos Yeshuot (כּוֹס־יְשׁוּע֥וֹת), translated

“cup of salvation”,

is written

in plural form, literally the “cup of salvations”;

the 

yeshuot, the salvations, of Adonai. 


Some have seen in this an allusion to the four cups of

the Passover,

and others speak of TWO specific cups;

one

for the days of Messiah and one reserved

for the

SALVATION of Israel

in the

END TIME battle with Gog.



Passover is the season of redemption,

but it has

come through the symbol of

the cup

One writer even went so far as to say

that without

the cup

there is no consolation



THE CUP

OF


RESTORATION AND REDEMPTION


While we think about the four cups, and the many facets of meaning that can be found, I would call our attention to an amazing parallel between Joseph’s cup in Egypt, and the cup of the Messiah. Both reveal guilt, and both speak of redemption (geulah). The hidden cup ultimately brought Jacob (Israel) and the seventy back to Joseph. It was a hidden cup to the brothers and was unknowingly carried in their belongings, but it was the very means of Joseph to restore his family. 

The story of the cup takes place upon Judah’s return to Egypt to buy grain.

This time, at the ruler of Egypt’s (Joseph’s) insistence, they brought their youngest brother, Benjamin.

At that meeting a feast was prepared for Joseph and his brothers

to dine.

The next morning, as they gathered their belongings,

Joseph’s silver cup was hidden into the grain sack

of Benjamin.

“And he commanded the steward of his house, saying,

“Fill the men’s sacks with

food,

as much as they can CARRY, and put

each man’s

Money

in the mouth of his

SACK.  

Also put my cup, the silver cup, in the mouth of the sack of the youngest, and his

GRAIN Money.”


(Genesis 44:1-2)


With the donkeys loaded, they made their way out of town and past the city gates. Not far down the road, Joseph’s servant was sent to overtake them.

The brothers were

shocked to be

ACCUSED of STEALING

the

MASTERS cup.

No doubt they all had SEEN the cup, the night before, in the MEAL with Joseph.

Joseph may have even

LIFTED it HIGH

to begin their meal together.Judah,

however,

makes an audacious and strange declaration. 



“Look, we brought back

to you

from the land of Canaan

the MONEY

which we found in the

mouth of our sacks.


How then could we

STEAL

silver or gold from


Your Lord’s HOUSE?  


With whomever of your servants it is found,

let him die,

and we also will be my lord’s slaves.”


(Genesis 44:8) 

It was strange, for it was such an exaggerated punishment that it seems to have

even shocked the servant of Joseph.

After searching the bags the servant informed them that the

missing cup had been found–in Benjamin’s
​

GRAIN SACK!


THE

PASS OVER THE CUP

On the night of

PASS OVER

all four Gospels tell us that

Yeshua identified Himself with the cup of

Passover.

Luke tells us it is the cup after the supper

saying, 

“This cup is the New Covenant in

MY  Blood,

which is Shed for You.”  

(Luke 22:20) 


That cup is the cup of SALVATION

LIFTED HIGH

for

all to SEE


As we celebrate Passover with the Kos Yeshuot we are reminded of the cup used to reveal that “Joseph lives”, and that

reveals the salvation of the Messiah, that Yeshua lives! 

Like the brothers, we have symbolically carried the cup of Passover through our tradition, and the many generations, not realizing that it is the hidden message of salvation to reconcile man to Messiah and to our Father who is in Heaven. 

Joseph’s cup not only revealed that he was alive, it revealed Judah’s guilt.  Judah suffered for far too long with guilt over Joseph. Some note that from a psychological perspective, Judah’s extreme declaration spoke of his desire to be punished. A punishment far greater than reasonably would have been imposed. When the cup was found however, Judah exclaimed, 

“What shall we say to my lord? What shall we speak? Or how shall we clear ourselves? God has found out the iniquity of your servants; here we are, my lord’s slaves, both we and he also with whom the cup was found.”  (Genesis 44:16)

What iniquity had been found out? Was Judah confessing to taking the cup? No, he was verbally expressing grief and guilt for betraying and selling Joseph to the Gentiles. The cup was merely the means to

bring him to reconciliation.

When the brothers were brought back before Joseph and told that Benjamin would be taken as a slave, Judah implored that he himself be taken in Benjamin’s stead and that the Benjamin return home to the father with the other brothers.   At that moment Joseph could not restrain himself. He had the Egyptian servants leave, and said, “I am Joseph; does my father still live?” In that holy moment, Joseph revealed himself to his brothers. It was holy because it was the reconciling of the tribes of Israel. The sin against Joseph was forgiven, and the true repentant heart of Judah was revealed.


MULTIPLE CUPS, MULTIPLE SALVATIONS

This Passover, each guest will have before them the

cup of the salvations (Kos Yeshuaot)

of the Lord. 


I am now speaking of Messiah’s cup


YESHUA,

The SON of David,

Reveald the HIDDEN PLAN

of SALVATION

When he LIFTED the third

Cup of Passover,

Telling us that it was the

Cup of the


NEW COVENANT in HIS BLOOD


That cup symbolically has been


Held in the Hands of Israel for MILLENNIA,

But FEW understand

That it is a HIDDEN VESSEL revealing

the REDEMPTION of

Israel and the NATIONS


Yeshua’s death was the Passover sacrifice,

and his


Blood the TRUE


Protective covering of atonement

As one ancient sage said,

this a time of

REDEMPTION (geulah) and ATONEMENT (kaparah):


“‘Fix ye, therefore,

this

month for Me and for you,

because I will see therein the

blood of the Passover

and will

make atonement (mekaper) for you.”

 (Exodus Rabbah 15: 12)    


As we lift the cups of Passover and sing of the Kos Yeshuot in the Hallel, let us remember that there is a cup which not only reveals our guilt of sin, but also reveals the reconciliation and covering for our sin by the blood of the Passover lamb, Yeshua.

That is the cup of salvation, the third cup of the Passover. Messiah, however,


Has left the

FINAL CUP

To the Time when we can


Partake 

Together in His Father’s Kingdom


As we mentioned earlier, one ancient writer spoke of the Kos Yeshuot as being two cups of salvation.

One for the days

Messiah and a final cup of salvation reserved for the distresses of the end times

(Genesis Rabbah 88:5).3 

There is a cup of salvation for Israel both now and for whatever distresses lie ahead.

Like Joseph’s Cup Hidden in the SACK of Benjamin, its



Message of Redemption

along with the


Messiah


will one day be

REVEALED


Have a


BLESSED

Passover!



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“If I die rich,”

​he wrote,

“I die a traitor to the

Cause of Christ and to

The Gospel.”

He died TRUE to his BELIEFS

​

"Now therefore, thus you shall say to

My servant David,

'Thus says the LORD of hosts,

"I took you

from the pasture, from following

the sheep,

to be ruler over My people Israel.

I have been with

you wherever you have gone

and have cut off all

your enemies from before you;


and I will make you a great name,

like the names of the

great men who are on the earth"'"


(2 Sam 7:8-9).

In the previous passage in 2 Samuel

(2 Samuel 6),

the author connects the dots

between

God's Promises

​ to the

Patriarchs

(Abraham, Isaac, and Jacob)

with David

by portraying


David as a "new Isaac"


(compare 2 Sam 6:16, 21, 23 with Gen 26:8, 16).


In the immediately following chapter

(2 Samuel 7),


God explicitly reiterates to David

the words of his

promise to Abraham and Isaac.


When God tells David, "I have been with you"

(2 Sam 7:9),


he repeats word for word the

same thing

he said to Isaac when he promised to

give him the land

he swore to give his father:


"Sojourn in this land,

and

I WILL BE WITH YOU

and bless you,

For to you and your descendants

I will give

All these Lands, and I will establish the

Oath which I

Swore

To your father Abraham"


(Gen 26:3).



When God promises

"to make David's NAME great"

(2 Sam 7:9),

he is reiterating

A Promise he has Only Made

to One other

Person in the Hebrew Bible


(i.e., Abraham)


: And I will make of you a great nation,

and I will bless you and

MAKE YOUR NAME GREAT

So that you will be a Blessing

I will bless those who bless you,

and him

Who dishonors you I will curse,

and all the

Families of the earth shall be blessed"


(Gen 12:2-3)


So what?

This inner-biblical connection between

​God's promises

to the Patriarchs in Genesis 12ff.


The seed of

David in 2 Samuel 7

is crucial for

affirming and defending

the Faith

of the New Testament.


Many people either accuse

the


Apostle Paul


of ramrodding

the

New Testament Faith

onto the

pages of the Hebrew Bible

or assume

Paul sees added inspired meaning

(sensus plenior/fuller meaning)

when he interprets

The Promises

to the

Patriarchs concerning


The Messiah:



Now the


Promises


Were Spoken to Abraham

and


His Seed


He does not say, 'And to seeds,' as

referring to many,


but rather to


One


‘And to your SEED,' that is,


Christ"


(Gal 3:16).


But if this is the case, we can also accuse the

author of Samuel

of ramrodding the Davidic Covenant

back onto


God's Promises

to

Abraham, Isaac, and Jacob


Far too often, people assume

the NT authors

Read the

​OT backward, i.e., they imposed

Christological meanings

on passages

in the OT that were not intended to

be Messianic

by the original OT authors.

But once we See

This inner-biblical connection between


God's Promises

to

David and those to Abraham,


We become Aware

of

Paul's incredible exegetical Sensitivity

And the more


Closely


I Follow


The OT's use of the OT,

The

More I SEE how RIGHT

the


NT's authors were about

the

Meaning of the OT! 



And if you don't BELIEVE ME,

then Take Up

the

Challenge of becoming a Berean


"The brethren immediately Sent Paul and Silas

Away by Night to Berea,

and when they arrived,

They went into the synagogue of the Jews.


Now these were more

Noble-Minded

Than those in Thessalonica,

for

They Received the Word

with

Great Eagerness
,

Examining the Scriptures daily

to see

Whether these things were So"


(Acts 17:10-11).

​

For Truly I Say to You,

until

Heaven and Earth Pass Away,

Not the smallest

letter or stroke of a letter

Shall

Pass from the Law,

Until
​

All is Accomplished!




Christ’s Eternal Priesthood


The point of

what we are saying is this:


We do have

such a high priest, who sat down

at the right hand

of the

throne of the Majesty in heaven,

and 

who ministers in the sanctuary and

true tabernacle set up

by

the Lord, not by man


And since

every high priest is appointed

to offer

both gifts and sacrifices,

it was

necessary for this One also to have

something to offer


Now if He were on earth, He would not be a priest, since there are already priests who offer gifts according to the law. The place where they serve is a copy and shadow of what is in heaven. This is why Moses was warned when he was about to build the tabernacle: “See to it that you make everything according to the pattern shown you on the mountain.”



The New Covenant

(Jeremiah 31:26–40)


Now, however, Jesus has received

a much

more excellent ministry,

just as the covenant

He mediates is better and is founded

on better promises.

For if that first covenant had been

​ without fault,

no place would have been sought

for a second.

​But God found fault with the people and said: 

“Behold, the days are coming, declares the Lord, 

when I will make a new covenant 

with the house of Israel 
and with the house of Judah.
It will not be like the covenant 
I made with their fathers 
when I took them by the hand 

to lead

them out of the land of Egypt, 

because they

did not abide by My covenant, 

and I disregarded them, 
declares the Lord

For this is the covenant I will make 
with the house of Israel 
after those days, 
declares the Lord

I will put My laws in their minds 
and inscribe them on their hearts

And I will be their God, 
and they will be My people

No longer will each one

teach his neighbor or his brother, 

saying, ‘Know the Lord,’ 
because they will all know Me, 
from the least of them to the greatest.

For I will forgive their iniquities 
and will
remember their sins no more.”


By speaking of a new covenant

He has made

the first one obsolete;

and what is

obsolete and aging will

Soon disappear

​
Belief and Unbelief

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:

“He has blinded their eyes 
and hardened their hearts, 
so that they cannot see with their eyes, 
and understand with their hearts, 
and turn, 
and I would heal them.”


Isaiah said these things because he saw Jesus’ glory

and spoke about Him.

Nevertheless, many of the leaders believed in Him.

But because of the Pharisees
they did not confess Him, for fear that they would be
put out of the synagogue.

For they loved praise from men more than praise from God.

Then Jesus cried out,

 “Whoever believes in Me does not believe

in Me alone,

but in the One who sent Me.


And whoever sees Me sees the One

who sent Me.

I have come into the world

as a light,

so that no one who

believes in Me should remain

in darkness.

As for anyone who hears My words and does not keep them, I do not judge him. For I have not come to judge the world, but to save the world. There is a judge for the one who rejects Me and does not receive My words: The word that I have spoken will judge him on the last day.


have not spoken on My own, but the Father who sent Me has commanded Me what to say and how to say it. And I know that His command leads to eternal life. So I speak exactly what the Father has told Me to say.”


So then, the law was our guardian until Christ came, in order that we might be justified by faith. NIV So the law was our guardian until Christ came that we might be justified by faith.

Therefore the Law has become our guardian to lead us to Christ, so that we may be justified by faith.



Therefore by the deeds of the law there shall no flesh be justified in his sight:

for by the law is the knowledge of sin.

You, however, are controlled not by the flesh, but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ. But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness. And if the Spirit of Him who raised Jesus from the dead is living in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit, who lives in you.

Simply put, to justify is to declare righteous. Justification is an act of God whereby He pronounces a sinner to be righteous because of that sinner’s faith in Christ. According to one theologian, “the root idea in justification is the declaration of God, the righteous judge, that the man who believes in Christ, sinful though he may be, is righteous—is viewed as being righteous, because in Christ he has come into a righteous relationship with God”

A key passage describing justification in relation to believers is Romans 3:21–26: “But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith. He did this to demonstrate his righteousness, . . . so as to be just and the one who justifies those who have faith in Jesus.”


PTSD from

Leaders of FALSE DOCTRINE

or the

Present Evil AGE

When we attempt to live

under


 “The Law” During

this day

of the

​ Dispersion of the Grace of God


 Paul plainly states below that the


Activating force

Behind “Sin in the flesh” (Rom 8:3), 

Giving its power, is 


“The Law.” 


This is the Case

For anyone who is trying 

to live


under “the Law.”

​
1 Corinthians 15:56 … the 

STRENGTH (dunamis, power)


 OF SIN is THE LAW


These verses here below are from Romans 7 where

Paul describes

the dilemma of a man trying to live

righteously while

living under or according to “the Law.” 


Note the repeated linkage between


 “the commandment” (the Law) and the “Sin” nature;

 it’s undeniable.


Romans 7:8 

But SIN taking occasion by 

the commandment, 

wrought in me all manner of concupiscenc

(illicit desires).


For without the law

sin was dead


9 For I was


Alive without


the


Law Once



But when 

The commandment came, 


sin revived, and 



I Died


10 And the commandment, which was ordained to life, 


I found to be unto DEATH

11 For SIN,

taking occasion by the commandment, deceived me,

and by it slew me. 


12 Wherefore the law is holy, and the commandment 

holy, and just, and good. 


13 Was then that which is good made death unto me?

God forbid. But SIN, 


that it

might APPEAR sin, 


WORKING DEATH


IN ME 


by that which is good; (so)


that SIN by THE COMMANDMENT might become

exceeding sinful


In these verses it certainly sounds like “Sin” is a personality,

when we read of 

​“SIN taking

occasion,” deceiving,” and “working” (verses 8, 11, and 13)

”Sin” sounds like a personality with a consciousness that
​

acts and reacts in the

believer

who weighs his self-worth

by his

self-effort to conform

to “the Law.”


In Galatians Paul explains the

matter of “the Law’s” impotence to CONTRIBUTE to

genuine righteous living

Paul reveals how “the Law” is intended to make men

see their

absolute NEED to

TRUST CHRIST for their RIGHTEOUS standing and


His LIFE for LIVING RIGHTEOUSLY.

If we live by the law we bear


 “The CURSE,” 


which is the

REQUIREMENT too then keep ALL the LAW.


Galatians 3:10 For 


AS MANY AS ARE OF THE

WORKS OF THE LAW

(THOSE WHO DEPEND UPON THE LAW)

ARE UNDER THE CURSE

 for it is written,

 CURSED IS EVERY ONE THAT CONTINUETH

NOT IN ALL THINGS

WHICH ARE WRITTEN IN

THE BOOK OF THE LAW TO DO THEM


Also in Galatians 3 Paul explains how


 “the Law” ACTS as a “schoolmaster” 


for the UNBELIEVER in


pushing Him to Christ, and that after faith (in Christ)

has come to that person then

they are no longer under


 “the Law.”

Galatians 3:22-26 But the scripture hath concluded all (men are) under sin, that the
promise by faith of Jesus Christ might be given to them that believe. 23 

But before faith came, we were kept under the law, 

shut up unto the faith

which should afterwards be revealed. 24 


Wherefore the law was our schoolmaster

 to bring us unto Christ,

that we might be justified by faith.

 25 But after that faith is come,

we are no longer under a schoolmaster. 

26 For ye are all the

 children of God by faith in Christ Jesus. 


Note from verse 23 that “before faith came, we were kept under the law,” and in verse 24 we see that “the Law” was as our “schoolmaster” to teach us our need of Christ – to “bring us unto Christ (in faith).” 

And then, “after that faith is come, we are no longer under a schoolmaster” (verse 25).

So after the condemnation of “the Law” does its job – to push us to trust Christ as our only righteousness.

It’s impossible for any human, except Jesus. Hebrews 4:15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but (JESUS) WAS IN ALL POINTS TEMPTED LIKE AS WE ARE, YET WITHOUT SIN. The burden of this curse is upon those who think we are still under “the Law.” Our failure under “The Law” is intended to reveal to us our utter need of a capable righteous life, to push us to receive Christ and His righteous “Spirit of life,” whereby we are not under “the Law.” Romans 6:14 For sin shall not have dominion over you: for (because) YE ARE NOT UNDER THE LAW, BUT UNDER GRACE.
Thankfully we were never meant to keep the external dead “Law of Moses,” which was fittingly written on lifeless stone. It has no power except to reveal our Sin to us.

Now under grace, “Christ is the end of the law for righteousness to every one that believeth” (Romans 10:4). The believer’s worth and righteousness is not based on their performance, neither before nor after they are converted by faith in Christ as their Savior.

We as grace believers live under an entirely new paradigm in this



Age of 


“The Dispensation of the Grace of God”


(Eph 3:2);



it’s anew way of living.

We are not under any external “law” (except man’s civil law),

thus we enjoy that now we are under “no condemnation” (Rom 8:1 below).


Romans 8:1-2 

THERE IS THEREFORE NOW NO CONDEMNATION 

TO THEM WHICH ARE IN CHRIST JESUS, 


Nevertheless, we do have within our spirit

 “the Spirit of life in Christ Jesus”to regulate us now from within.

This new way of inner

regulation is the living “law of the Sprit of life in Christ Jesus.”



2 For THE LAW (operative regulating power)

 OF THE SPIRIT OF LIFE IN CHRIST JESUS

 HATH MADE

ME FREE FROM THE LAW

 (operative regulating power) OF SIN AND DEATH


As recipients of

Christ’s “Spirit of life” are free to live spontaneously.

Nevertheless, we have

His permanent presence within us to guide and regulate us

by either His prompting

or restricting.

Here we see a couple examples of the


Lord’s inner prompting and restricting in the

life of Paul and his co-workers.
​

Acts 18:5 

And when Silas and Timotheus were come from Macedonia, 


Paul was

 Pressed in the SPIRIT, 

and TESTIFIED

to the


Jews that Jesus was CHRIST


Acts 16:6-7 6 Now when they had gone throughout Phrygia and the

region of Galatia, and 

were forbidden of the Holy Ghost to preach the word

in Asia,

 After they were come

to Mysia, they assayed to go into Bithynia:


but



 The Spirit Suffered them Not



We can learn to practice the


presence of the Lord,

to trusting Him to guide us.


Actually,

we must learn to follow the

inner sense

we have by His “Spirit of life” 

within us.


Paul writes in Ephesians 4:20 


But ye have not so learned Christ; Christ will guide us in all our doings; e.g., He will lead or restrict us in what or if we should buy some particular thing that we are considering; or, He may move us to change lanes on the highway, etc. He is ever-present in us and desires to be the Lord of our life in every aspect.
​
The apostle Paul refers to the law of sin and death in Romans 8:1–2: “Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death.” What is the “law of sin and death”?

In these verses, Paul contrasts two laws: the law of the Spirit and the law of sin and death.

​

The LAW of the SPIRIT

is

the GOSPEL or


GOOD NEWS of JESUS,


the

MESSAGE of NEW LIFE

through


FAITH in the RESURRECTED CHRIST


The law of sin and death is the Old Testament Law of God. The Law is holy, just and good (Romans 7:12), but, because we cannot keep God’s Law on our own, the result is only sin and death for those under the Law.

Romans 7:5 explains Paul’s focus on the Law as leading to sin and death: “For when we were in the realm of the flesh, the sinful passions aroused by the law were at work in us, so that we bore fruit for death.”

In contrast, the “way” or law of the Spirit is noted in Romans 7:6: “But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code.” The Law itself is not sinful (Romans 7:7).

However, the Law defined sin and stirred up our natural rebellion

against God’s rules,

resulting in sin and death.

Romans 7:10–11 speaks of how sin, death, and the Law are connected: “I found that the very commandment that was intended to bring life actually brought death. For sin, seizing the opportunity afforded by the commandment, deceived me, and through the commandment put me to death.”

This death refers to spiritual separation from God. Shackled by our depraved nature, we naturally opposed the Law, and we found that God’s life-giving Word served only to sentence us to death. It is because of this that Paul can refer to the Law as the “law of sin and death.”

The conclusion of Romans 7 shows the need of the gospel to deliver us from the consequences of sin under the Law: “For in my inner being I delight in God’s law; but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me.

What a wretched man I am! Who will rescue me from this body that is

subject to death?

Thanks be to God, who delivers me through Jesus Christ our Lord!”

(Romans 7:22–25).


The next chapter, Romans 8, begins by

declaring there is

no longer

any condemnation or judgment

for those who are in Christ.


We have been released from the

law of sin and death.


Paul’s argument from Romans 7transitions in Romans 8 to a

rejoicing over the change the gospel makes in the lives of those who believe in Jesus.

The chapter concludes by confirming, in the strongest terms possible, that believers can never be separated from God’s love: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord”

(Romans 8:38–39).

In Galatians 5:1–15, the apostle Paul discusses the nature of Christian freedom, beginning with an admonition to “stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage” (Galatians 5:1, NKJV). Paul contends that Jesus Christ came to set believers free from a burdensome, legalistic existence as slaves to the law. Therefore, Christians must ensure that they stay free and not get bound up again under a yoke of bondage to the law.


A yoke

 is a curved bar

made from wood or metal

that harnesses together

two

or more draft animals so they

can more effectively work

as a team.


Yokes were also

placed around the necks of people like shackles to secure prisoners in place.

Thus,

wearing a yoke often speaks of slavery and hardship in the Bible


(Deuteronomy 28:48; 1 Kings 12:4; Jeremiah 27:8; 1 Timothy 6:1),


and removing or breaking a yoke represents freedom

(Leviticus 26:13; Isaiah 58:6).


The references to being “entangled again” (NKJV) or “burdened again”

(NIV)

suggest being weighed down again under a heavy load.


When Paul said,

“Do not be entangled again with a yoke of bondage”


(NKJV)


or “Do not let yourselves be burdened again by a yoke of slavery”

(NIV),

he was rebuking Christians

for their

tendency to turn back to legalism,


which is the opposite of Christian freedom. One commentator elaborates,

“The Christian freedom he [Paul] describes is

freedom of conscience,

freedom from the tyranny of the law,

the dreadful struggle to keep the law,

with a view to winning the

of God.

It is the freedom of acceptance with God and of access to God through Christ. . . . In other words, we are to enjoy the glorious freedom of conscience which Christ has brought us by His forgiveness.

We must not lapse into the idea that we have to win our acceptance with God by our own obedience”

(Stott, J., 


The Message of Galatians: Only One Way, InterVarsity Press, 1986, p. 132).


Paul depicts our former way of life before salvation as slavery to the law.

Wearing a yoke of bondage is a fitting metaphor for this slavery because an animal (or person) bound by a yoke must obey its master. Under the Old Testament covenant, the Jews labored under the law in an attempt to be justified or made right before God (Romans 2:13).

But under the New Covenant, God’s grace confirmed by the

blood of Jesus gives us freedom

from

slavery to the law and release from sin and death

(Galatians 4:24–31).

Jewish false teachers had infiltrated the Galatian churches, demanding that Gentiles be circumcised

(Galatians 2:3–5).

The same thing had happened in Antioch of Syria, where Judiazers taught, “Unless you are circumcised as required by the law of Moses, you cannot be saved” (Acts 15:1, NLT).

These legalistic Jews were trying to make Christians return to a yoke of bondage by requiring them to observe the Old Testament rules, laws, and ceremonies, especially circumcision.


Paul stood unyielding against these

false teachers

because the

TRUTH of the GOSPEL of GRACE

was at stake:

“Listen!

I, Paul, tell you this:

If you are counting on circumcision to

make you RIGHT with God,

then

Christ will be of no benefit to you.


I’ll say it again. If you are trying to find favor with God

by being circumcised,

you must obey every regulation in the whole law of Moses.

For if you are trying to make

yourselves right with God by keeping the law,

you have been cut off from Christ!


You have fallen away from God’s grace. But we who live by the Spirit eagerly wait to receive by faith the righteousness God has promised to us. For when we place our faith in Christ Jesus, there is no benefit in being circumcised or being uncircumcised. What is important is faith expressing itself in love”

(Galatians 5:2–6, NLT).

Paul contended that under the New Covenant both Jews and Gentiles are accepted into
God’s family by faith alone in Jesus Christ

(Romans 3:21–22; Ephesians 2:8).

Before salvation, we lived under a yoke of bondage to the law (Galatians 4:3), burdened by a guilty conscience (Titus 1:15), imprisoned by demands we could not keep (Acts 15:10), and held captive by the fear of punishment because of our disobedience (1 John 4:18).

Paul said in Galatians 3:24, “The law was our guardian until Christ came; it protected us until we could be made right with God through faith” (NLT). When Christ came, He set us free from the yoke of bondage by meeting the demands of the law for us: “Sin is no longer your master, for you no longer live under the requirements of the law. Instead, you live under the freedom of God’s grace” (Romans 6:14, NLT).

There is no longer condemnation for those of us who belong to Jesus (Romans 8:1–2) because He took the guilty sentence in our place: “God did what the law could not do. He sent his own Son in a body like the bodies we sinners have. And in that body God declared an end to sin’s control over us by giving his Son as a sacrifice for our sins. He did this so that the just requirement of the law would be fully satisfied for us” (Romans 8:3–4, NLT).

The Christian life is characterized by a

joyous freedom to follow Christ out of love

and not a

dreadful life of slavery to following rules.


Jesus Christ

has lifted the yoke of bondage from

our shoulders

and placed on them His own

yoke,

one that describes obedience and

discipleship


: “Take my yoke upon you and

learn from me,

for I am gentle and humble

in heart,

and you will find rest for

your souls.

For my yoke is easy and my burden

is light”


(Matthew 11:29–30).


Jesus Christ is the Son

who

remains forever,

so what He

determines shall stand


When He gives the recipe that we are “free indeed,” it is a reliable recipe because of who He is. The condition for becoming “free indeed” is that His hearers should abide (or dwell) in His word. He later explains that keeping His word results in eternal life (John 8:52), and He challenges His hearers that they need to believe in Him (John 8:46).

The apostle Paul gives us a further implication of “we are free indeed”

(John 8:36).

After expressing that there is no condemnation for those who are in Christ Jesus (Romans 8:1), Paul adds that in Christ Jesus we have been set free from the law of sin and death (Romans 8:2). Because of that new freedom, we are no longer in bondage to sinfulness, and now we can choose righteousness (Romans 9:12–15). Peter adds a caution that we use this freedom not as an excuse for evil but that we use this freedom to walk in devoted service to God—as bondslaves (1 Peter 2:16).

Jesus came offering something very special, and if we take Him at His word then we are free indeed. He is “the truth” (John 14:6), and He desires that we abide in Him and walk in Him. As He expresses in John 15:5, “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.” Jesus wants to set us free from the curse of sin, shame, and death. He gave His own life so that we could be “free indeed” and asks us simply to believe in Him.

The true freedom that Jesus gives is freedom (1) from the penalty of sin—there is no more condemnation for those in Him (Romans 8:1), and no longer are we children of wrath (Ephesians 2:1–3); (2) from the power of sin—no longer are we in bondage to sin, but now we can do righteousness; without faith it is impossible to please Him, but, with faith, we can please Him (Hebrews 11:6); and one day we will be free (3) from the presence of sin—when our eternal life is fulfilled, we will be like Him and without sin (Romans 8:28–30).

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

The 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.


​The Shekinah was evident when the Israelites set out from Succoth in their escape from Egypt. There the Lord appeared in a cloudy pillar in the day and a fiery pillar by night: “After leaving Succoth they camped at Etham on the edge of the desert.


By day the LORD went ahead of them

in a pillar of cloud

to guide them on their way and

by night

in a pillar of fire to give them

light,

so that they could travel by

day or night.


Neither the pillar of cloud by day nor the pillar of fire by night left its place in front of the people”

(Exodus 13:20–22).


God spoke to Moses out of the pillar of cloud in Exodus 33, assuring him that His Presence would be with the Israelites (v. 9). Verse 11 says God spoke to Moses “face to face” out of the cloud, but when Moses asked to see God’s glory, God told Him, “You cannot see My face; for no man shall see Me, and live” (v. 20).

So, apparently, the visible manifestation of God’s glory was somewhat muted.

When Moses asked to see God’s glory, God hid Moses in the cleft of a rock, covered him with His hand, and passed by. Then He removed His hand, and Moses saw only His back.

This would seem to indicate that

God’s glory

is too awesome and powerful

to be

seen completely by man. 


The visible

manifestation of God’s presence

was seen

not only by the Israelites but

also by

the Egyptians:


“During the last watch of

the night

the LORD looked down from the

pillar of fire

and cloud at the


Egyptian army and

threw it

into confusion.


He made the wheels

of their chariots come off so that they

had difficulty driving.


And the Egyptians

said, ‘Let’s get away from the

Israelites!


The LORD is fighting for them

against Egypt’”


(Exodus 14:24-25)


Just the

presence of God’s Shekinah glory

was enough

to convince His enemies

that He

was not someone to be resisted.


In the New Testament,

Jesus Christ

is the dwelling place

of God’s glory



Colossians 2:9 tells us that


“in Christ all the fullness of the Deity lives in bodily form,”


causing Jesus to exclaim to Philip,


Anyone who has seen me has seen the Father


(John 14:9).



In Christ, we see the

visible

manifestation of God Himself

in the

second person of the Trinity.


Although His glory was also

veiled,

Jesus is nonetheless the presence of God

on earth.

Just as the divine Presence

dwelled in a relatively plain tent called

the “tabernacle”

before the Temple in Jerusalem

was built,

so did the Presence dwell

in the

relatively plain man who was

Jesus

​
​

Believing that Jesus is God contradicts the Torah, doesn’t it? “Hear, O Israel: The Lord our God, the Lord is one” (Deut 6:4). The “Shema” is, without a doubt, the theological standard by which all claims about the God of Israel are measured, including the claims about God in the New Testament. Since God is one, how is it possible to claim that Yeshua is also God without contradicting the Torah’s teachings about the One and Only God? And if Yeshua is God on earth, why does the New Testament tell us that Yeshua prayed to God in heaven? Isn’t this a contradiction? Because belief in the deity of Yeshua is not only considered blasphemous by religious Jews but also rejected by many so-called Christian cults, no sincere follower of the Messiah Yeshua can avoid these questions. Surprising as it may seem, the final chapters of the book of Exodus are crucial for helping us understand why belief in the deity of Yeshua is perfectly consistent with, not contradicted by, the Torah.
The final verses of Exodus read:

And he [Moses] erected the court around the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work. Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. And Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the LORD filled the tabernacle. Throughout all their journeys, whenever the cloud was taken up from over the tabernacle, the people of Israel would set out. But if the cloud was not taken up, then they did not set out till the day that it was taken up. For the cloud of the LORD was on the tabernacle by day, and fire was in it by night, in the sight of all the house of Israel throughout all their journeys. (Exod 40:33-38)
​
In these final verses of Exodus, we see how God’s glorious presence moves from Mount Sinai to the Tabernacle, and in many ways, the Tabernacle becomes a portable Mount Sinai. Just as Mount Sinai had three levels of holiness, the Tabernacle had three levels of holiness.

Just as God’s glory dwelled on the summit of Mount Sinai

(Exod 24:15-16),



So God’s Glory


Filled the Tabernacle,

particularly



The Holy of Holies



This spectacular localization of God’s glory inside an earthly tent begs the question: How can the One True God dwell in the Tabernacle without ceasing to be God everywhere else? For the Torah clearly teaches that “the Lord is God in heaven above and on the earth beneath; there is no other” (Deut 4:39b). Likewise, we read in the prayer of King Solomon, “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you; how much less this house that I have built!” (1 Kgs 8:27).

Wait a minute! Isn’t this a contradiction? Do you mean the Torah teaches that God can dwell in one particular place without ceasing to be God everywhere else? Yes, it does. Difficult to understand, but accurate it is.

Here, the New Testament’s teaching about Yeshua does not contradict the Torah.

Quite the opposite: only through the Torah can



we understand and appreciate Yeshua’s true identity.


The apostle John writes,


“In the beginning was THE WORD


and the


WORD was WITH God,


and the



Word WAS God…



And the Word BECAME FLESH and DWELT


[in Greek, tabernacled]


AMONG US


AND WE Have



SEEN


HIS GLORY,



GLORY as of the only Son



from the Father,



FULL of GRACE and TRUTH”


(John 1:1, 14).



Just as the God of Israel


Dwelled 


In the Tabernacle


without


Ceasing to be God Overall,


so God


Dwelled bodily in Yeshua


without


Ceasing to be God Overall!




No Wonder


Yeshua later refers to Himself


As the Temple


(John 2:19-21),


for he was!


As Paul says in Colossians 2:9,


‘For in Him the


​Whole


Fullness of Deity Dwells Bodily.”

God’s love for mankind is  

Unconditional


His love is Expressed 

Toward the objects of His love despite

their disposition toward Him


In other words, God loves without placing

Any conditions on

The loved ones; He loves because

It is His Nature to Love


(1 John 4:8)


That Love Moves Him

toward

Benevolent action:


“He Causes his Sun to Rise 

on the

Evil and the Good,

and


Sends Rain on

The Righteous AND the Unrighteous ”


(Matthew 5:45).



The unconditional Nature of


God’s Love is

Most 

Clearly Seen in

The 

Gospel


The GOSPEL Message

is a Story of


Divine Rescue

Yes, We are ALL just a bunch of Sinful Miracles, Praise Him


As God considered

the plight of

His rebellious people,

He determined to

Save them from their sin,

and

This determination was based on His Love

(Ephesians 1:4–5)


Listen to the apostle Paul’s words from his

Letter to the Romans:


“You See, at just the Right time, when We 

Were still Powerless,

Christ died for the ungodly


Very rarely will anyone die for a righteous man, though for a good man

someone might possibly dare to die.

But God demonstrates his own love for us in this:

While we were still sinners, Christ died for us”

(Romans 5:6–8)


We reject God, and God gives us over to our sin.

We also learn that

We have all sinned and fallen short of God’s glory

(Romans 3:23)


And that none of us seek God; none of us do what is right before His eyes

(Romans 3:10–18).


Despite the hostility and enmity we have toward God

(for which God would be perfectly just to utterly destroy us),


God revealed His love toward us in the

GIVING

of His Son, Jesus Christ, as the propitiation

 (the appeasement of God’s righteous wrath)

for our sins.

God did not wait for us to better ourselves as a

condition of atoning for our sin.

Rather,

God condescended to become a man and live among His people

(John 1:14).


God experienced our humanity

—everything it means to be a human being--

and then offered Himself willingly

as a substitutionary atonement for our sin.


This divine rescue, based on unconditional love,

Resulted in a

Gracious act of self-sacrifice


As Jesus said,

“Greater love

Has no one than this, that he

lay down

His life for his friends”


(John 15:13)


That is precisely

What God, in Christ, has done

The unconditional nature of

God’s love

Is made clear in other passages

of Scripture:


“But because of his great love for us, God,

Who is Rich in Mercy,


Made us Alive

with Christ


Even when we were dead in Transgressions

It is by

GRACE you have been Saved”

(Ephesians 2:4–5)


This is how God showed his love among us:

He sent his one

and only Son into the world that

We might live through him


This is love: not that we

Loved God, but that he loved us and

Sent his Son as an

Atoning sacrifice for our sins

(1 John 4:9–10)


It is important to note that God’s love is a love that initiates;

it is never a response.

That is precisely what makes it unconditional.

If God’s love were conditional,

then we would have to do something to earn or merit it.

We would have to

somehow appease His wrath or cleanse ourselves of sin

before

God would be able to love us


But that is

Not the Biblical Message


Create in me a clean heart, O God, Renew a

Right spirit within me.

Cast me not away from your presence, and take not your

Holy Spirit from me.

Restore to me the joy of your salvation, and uphold me

with a willing Spirit


Sanctify them by the Truth

Your word is truth

As You Sent Me

Into the World, I have also Sent Them

Into the world.…


The entirety of Your word is truth, and all Your
righteous judgments endure forever.

Your righteousness is everlasting and Your law is true.

to sanctify her,
 cleansing her by the washing with
water through the word,

Since 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.

For you have been born again, not of perishable

Seed,

but of imperishable, through

The Living and Enduring Word of God


The biblical

Message—the Gospel—is that God,

Motivated by love,

Moved unconditionally to save His people

from their sin

Also important is the fact that

God’s unconditional love does not mean

that everyone will be saved

For a child of God to willfully disobey God

is to

invite the Father’s correction

(Hebrews 12:5–11)


Does God love everyone?

Yes,

He shows mercy and kindness to all.

In that sense His love is unconditional.

Does God love Christians

In a different way than He loves non-Christians?

Yes.

Because believers have exercised

faith in

God’s Son, they are Saved


The unconditional, merciful love God has

for everyone

Should bring us to


faith, receiving

with


Gratefulness the conditional,

Covenant Love


He grants those

who


RECEIVE JESUS as their


Savior


The Mystery of the Gospel
​

For this reason I, Paul, the prisoner of

Christ Jesus

for the

Sake of YOU Gentiles.…


Surely you have heard about

The Stewardship of God’s Grace

that was

GIVEN to me FOR YOU

That is, the Mystery made KNOWN to Me

by REVELATION,

as I have already written briefly.
In reading this, then, you will be able to

understand my insight into the

mystery of Christ,


which 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


This 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


I became a Servant of this GOSPEL

by the

GIFT of God’s GRACE

Given me through the Working of His Power
​
Though 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,

and to illuminate for

everyone the stewardship of this mystery,

which for ages past was

Kept hidden in God, who created all things.


His 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,

According to the Eternal Purpose that

He accomplished in Christ Jesus our Lord.


In Him and through Faith

in Him


We may Enter God’s Presence

with

Boldness and Confidence


So I ask

You Not to be discouraged!

because

Of my Sufferings FOR YOU, 

which


Are your Glory!


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


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.


For God was pleased to have

all His fullness dwell in Him, and through Him

to reconcile to Himself all things,

whether things on earth or things in HEAVEN,

by making Peace

through the blood of His Cross

Once you were alienated from God and were hostile in

your minds, engaging in evil deeds.

But now He has reconciled you by Christ’s physical body

through death

to present you HOLY, unblemished, and blameless

in His presence--

if indeed you continue in your faith, established

and FIRM, not moved

from the hope of the gospel you HEARD,

which has been

proclaimed to every creature under HEAVEN,

and of which I, Paul, have become a servant

 Now I REJOICE in my sufferings for YOU,

and I FILL up

in my flesh what is lacking in regard to

Christ’s afflictions for the sake of His Body,

which is the CHURCH

I became its servant by the commission God gave me to


FULLY proclaim

to you the word of God,


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

We proclaim HIM,

admonishing and teaching everyone

with all wisdom,

so that we may present everyone

perfect in CHRIST

To this end I also labor, striving

with all

His energy working powerfully

WITHIN me.



Paul’s Prayer for the Ephesians

... for this reason

I bow my knees before the Father,

from 

Whom every family in

HEAVEN

And on earth derives its

NAME


I ask that out of the riches of His Glory

He may

Strengthen you with Power through

His Spirit in your Inner Being,


So that Christ May


Dwell


In your Hearts through Faith!


Then you, being ROOTED and grounded

In LOVE,

Will have power, together with all the saints,

to comprehend the

Length and width and height and

Depth of the


Love of Christ,

and to

KNOW this love that surpasses knowledge,

that you may be


Filled With 


​All the Fullness of God



Now 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,

to Him be the glory

in the

Church and in Christ Jesus

throughout all generations, forever and ever.

Amen.


and 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


 Jesus looked at them,

​ With man this is impossible,

but with God

ALL THINGS ARE POSSIBLE 

Look,” Peter replied,

“We have left everything to follow You. What then will there be for us?”…


Jesus said to them, 


“Truly I tell you,

in the renewal of all things,

when the Son of Man

sits on

His glorious throne,

you who

have followed Me will also sit

on twelve thrones,

judging the twelve tribes of Israel.


And everyone who has left houses or

brothers or sisters or

father or mother or wife or children

or fields for the sake of My name

will receive a

hundredfold and will inherit eternal life.


But many who are

First will be Last, and the Last will be First


God loves everyone in the world, both the good people and those who are evil.

How do we know that? Jesus offers one bit of evidence:

God causes the sun to shine and the rain to fall on everyone, no matter

who they are or what they are guilty of.

God is the provider, and He provides good in this way and countless other ways to all people. 

Jesus has commanded His disciples to love their enemies and to pray for those who persecute them


(Matthew 5:43–44)


​Now He gives one reason for doing so: this is to imitate God the Father,

as earthly sons imitate their fathers.

Jesus describes imitating the Father as a way to become one of His Sons. 


Jesus described His disciples as the

Light of the world

(Matthew 5:14–16)


God is the source of the light in His people. Born-again believers are the tools with which He distributes His light into the spiritual darkness of the world. One of the ways God shows His light through us is when believers love their enemies the way God loves them. 


The big picture in this is that nobody

is beyond


God's Redemption

by

Grace through Faith in Christ
Yes, Even Me, So that DEFINITELY Means YOU. You’re Welcome


Believers attract people to faith in Christ when they

give good in exchange for evil,

and when they

pray for those who bring them pain


Luke 1:37
For no word from God will ever fail.”

Mark 10:27
Jesus looked at them and said, “With man this is impossible, but not with God.
For all things are possible with God.”

Genesis 18:14
Is anything too difficult for the LORD? At the appointed time
​I will return to you—in about a year—and Sarah will have a son.”

Jeremiah 32:17
“Oh, Lord GOD! You have made the heavens and the earth by Your great power and outstretched arm. Nothing is too difficult for You!

Job 42:2
“I know that You can do all things and that no plan of Yours can be thwarted.

Philippians 4:13
I can do all things through Christ who gives me strength.

Ephesians 3:20
Now 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,

Romans 8:31
What then shall we say in response to these things? If God is for us, who can be against us?

Numbers 11:23
The LORD answered Moses, “Is the LORD’s arm too short?
Now you will see whether or not My word will come to pass.”

Isaiah 46:10
I declare the end from the beginning, and from ancient times what is still to come.
I say, ‘My purpose will stand, and all My good pleasure I will accomplish.’

Zechariah 8:6
This is what the LORD of Hosts says: “If this is impossible in the eyes of the remnant of this people
in these days, should it also be impossible in My eyes?” declares the LORD of Hosts.

2 Corinthians 12:9
But He said to me, “My grace is sufficient for you, for My power is perfected in weakness.”
Therefore I will boast all the more gladly in my weaknesses, so that the power of Christ may rest on me.

Hebrews 11:19
Abraham reasoned that God could raise the dead, and in a sense, he did receive Isaac back from death.

Daniel 4:35
All the peoples of the earth are counted as nothing, and He does as He pleases with the
army of heaven and the peoples of the earth.
There is no one who can restrain His hand or say to Him, ‘What have You done?’”

Psalm 115:3
Our God is in heaven; He does as He pleases.

Genesis 18:14
Is any thing too hard for the LORD? At the time appointed I will return unto thee,
according to the time of life, and Sarah shall have a son.

Numbers 11:23
And the LORD said unto Moses, Is the LORD'S hand waxed short? thou shalt see now whether
my word shall come to pass unto thee or not.

Job 42:2
I know that thou canst do every thing, and that no thought can be withholden from thee.



​

​

This is How

God’s Love was Revealed

​Among us:


God sent

His one and only Son into the World,

so that we

might live through Him


And Love

consists in this: not that we

Loved God,

but that He loved us and sent

​His Son

as the atoning sacrificed for our sins


In John 15:13 Jesus states,

“Greater love has no one

than this:

to lay down one’s life for one’s friends.”

The statement

upholds sacrificial love as the

ultimate expression of love

In saying this,

Jesus Prepares His disciples for His crucifixion

and shows them what

He meant when

He told them to



LOVE

Each other as I have Loved You

(verse 12)


All True love involves some kind of Sacfrafice, as the lover

seeks to benefit the loved one

It stands to reason, then, that the Greatest love of all

would involve

A Total Laying Down of One’s Life

for the loved one

God, who is love, Revealed His love for Mankind

through Sacrifice

(John 3:16; Romans 5:8)


Sacrifice

is paramount in 1 John 4:10:


This is love: not that we

loved God,

but that he loved us and

Sent his Son as an

Atoning sacrifice for our sins


The sacrificial love of God,

also known

as agape love, stands as the

“Greater love” and is

how the Source of Love saved us


​“And now these three remain:

Faith, hope and love.

But the greatest of these

is love.”

In stating that faith, hope, and love remain

Paul’s point is that,

Faith, hope, and love are

united;

what happens to one happens

to all.

And what happens is that they

“Remain.”

“Where there are prophecies, they will cease; where there are tongues,

they will be stilled;

where there is knowledge, it will pass away”

(1 Corinthians 13:8).

So, the passage contains a contrast:

three gifts of the Spirit

that will cease, and three gifts

that will never end

Faith, hope, and love will always remain.

The Corinthian church members

were priding themselves on the fact that they

could speak in tongues

and demonstrate other attention-getting gifts.

Paul reminds

them of


The Most Excellent Way


(1 Corinthians 12:31)--The Way of Love


The gifts that the Corinthians so desired

were but temporary;

Faith, hope, and love, the foundational gifts,

Are permanent

and therefore more to be desired


Faith in the Son of God will not cease in the

eternal state;

We will not stop trusting

Jesus

just because our faith has become sight.


If anything,

our trust in Him will grow greater.

Similarly, our hope will not cease just because


Our Blessed Hope Has Come


Our lives will continue in

the Eternal State,

as will

Our expectation of other things

in an infinite sequence


That Future presents itself

to us

as the continual communication

of an inexhaustible God


to our

Progressively capacious and capable

spirits


In that continual

Communication there is continual

progress


Wherever there is progress there

must be hope


And thus the fair form . . . will move before us

through all the

Long avenues of an endless progress,

and will

Ever and anon come back


To tell us of the


Unseen Glories


That lie Beyond the Next

Turn,

and to woo us further

into

The Depths of Heaven

and the


Fullness of God


 (MacLaren Expositions of Holy Scripture, 1 Corinthians)


Faith, Hope, and Love


Are the Three Gifts that will be

Ours

Throughout All Eternity


And AGAPE love is the ultimate

GIFT

God in His goodness gives us

the privilege of possessing these

gifts today,

and we

look forward to having them

REMAIN with us forever

​

Living Sacrifices

(1 Corinthians 3:16–23; 1 Corinthians 6:18–20)


Therefore I urge you, brothers, on
​

account of God’s mercy,

to offer your bodies as living sacrifices,

holy and pleasing to God,

which is your spiritual service of worship.

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


For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but think of yourself with sober judgment, according to the measure of faith God has given you.

First Corinthians 12:31 is the final verse in chapter 12, which addresses the topic of spiritual gifts and their role within the church.

The verse states,

“But earnestly desire the best gifts. And yet I show you a more excellent way” (NKJV).

The word but indicates that the verse is connected to what comes before it. Considering that verse 31 is the concluding verse, we should review the entire chapter to understand the meaning of a more excellent way.

In 1 Corinthians 12:4–11, the apostle Paul lists various spiritual gifts that are distributed to believers by the Holy Spirit (cf. Romans 12:6–8 and Ephesians 4:11). This list includes wisdom, knowledge, faith, gifts of healing, working of miracles, prophecy, spiritual discernment, tongues, and the interpretation of tongues.

Paul states that the purpose of these

gifts is to

Promote the general welfare of the Church

In 1 Corinthians 12:12–30,

Paul uses the metaphor of a human body to illustrate

the interdependence

of

Believers within the Body of Christ


(cf. Romans 12:4–5 and Ephesians 4:4, 16)


Just as a human

Body is composed of many parts that

form a cohesive whole,

So it is with the Body of Christ


Regardless of our individual gifts or roles

within the church,

we are all

United in one body through the Holy Spirit


Every believer is indispensable

to the

function and health of the body:

“The eye cannot say to the hand,

‘I have no need of you,’ nor again the head to the feet,

‘I have no need of you.’ On the contrary, the parts

of the body

that seem to be weaker are indispensable”

(1 Corinthians 12:21–22)


God designed the body in such a way

that there would not

be division, jealousy, or envy among believers

After discussing the various spiritual gifts and their significance to the body of Christ,

Paul ends the chapter by

pointing believers to a “more excellent way”

(1 Corinthians 12:31)

It is not improper to “earnestly desire the best gifts,” whatsoever they may be.


Nevertheless, there is something of

greater

importance that should govern our

pursuit of these gifts.

The “more excellent way” is the

way of love,

which

Paul expounds on in 1 Corinthians 13.

This chapter is often referred to as the

“Love Chapter”

because it beautifully

articulates a biblical conception of love:

In 1 Corinthians 13:1–3,

Paul argues that love surpasses all spiritual gifts.

Even the

greatest gift is empty and meaningless without love.

In 1 Corinthians 13:4–7,

Paul describes the characteristics of love.

These characteristics stress the importance

of putting the

interests of others above our own

(cf. John 14:13 and Philippians 2:4).

Hence, the purpose of spiritual gifts is to

edify the body of Christ and glorify God.

In 1 Corinthians 13:8–12,

Paul writes that spiritual gifts are

temporary and will pass away.

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.


Therefore, love is what truly matters.


This section also speaks to the limitations of human

understanding.

Because of sin and human finitude,

believers can only know and prophesy in part

(1 Corinthians 13:9).


But when Christ returns,

sin will vanish,

and we

will finally see God face to face


In 1 Corinthians 13:13,

Paul declares that love is greater than faith and hope.

Paul made this statement because

love is the foundation

upon which faith and hope

are built:

we believe only in that which

we love;

we hope only for that which we love
​

1 Corinthians 12:31 reminds us not to lose sight

of what is most excellent:

love for God and love for one another


(Matthew 22:36–40)


Just as each of us has one body with

many members,

and not all members have the same function,

so in Christ

we who are many are one body,

and each member belongs to

one another.
​
We have different gifts according to

the grace given us


If one’s gift is prophecy,

​let him use it in proportion

to his faith;


if it is serving, let him serve;

if it is teaching, let him teach;

if it is encouraging, let him encourage;

​ if it is giving, let him give generously;

if it is leading,

​let him lead with diligence;

if it is showing mercy, let him do it cheerfully


Paul encourages the Corinthians to earnestly

desire the higher gifts.

By this, he likely means they should 


want to see

gifted apostles, prophets, and teachers

in their church


This might seem confusing,

since Paul has

labored over these last verses to explain

why there is honor

and value in all gifts and roles.

So, why

would Paul say this about these

certain spiritual abilities? 


Perhaps it is because

​through these gifted functions that God is best

able to

communicate needed truth to His people


Or perhaps

the Corinthians did not value these

leadership roles

among them nearly enough.


From all Paul has had to correct

in their

understanding and practice of Christianity,

it's possible that they either lacked

or did not

receive good teaching from gifted leaders. 


Even keeping with the body analogy, this still makes sense. A professional athlete certainly desires to hone the abilities of their arms, or legs, or fingers. That's a good thing, and not something to be ashamed of. That same athlete, however, still knows that there is importance and value in those other, less-visible body parts. They realize that extraordinary accomplishments by the arms and legs require support and care for those other members of the body.

And how important is the unseen Heart?

The chapter ends with a teaser of sorts for what Paul will discuss next.

He calls it the "more excellent way."

The theme explored in this passage forms a well-known discussion

of the biblical concept of love.

We are also told in 1 Corinthians 12:28-31 and in 1 Corinthians 14:12-13 that it is

God (not us) who chooses the gifts.

These passages also indicate that not everyone will have a particular gift. Paul tells the Corinthian believers that if they are going to covet or long after spiritual gifts, they should strive after the more edifying gifts, such as prophesying (speaking forth the word of God for the building up of others).

Now, why would Paul tell them to strongly desire the “greater” gifts if they already had been given all they would be given, and there was no further opportunity of gaining these greater gifts? It may lead one to believe that even as Solomon sought wisdom from God in order to be a good ruler over God’s people, so God will grant to us those gifts we need in order to be of greater benefit to His church. 

Having said this, it still remains that these gifts are distributed according to God’s choosing, not our own.

If every Corinthian strongly desired a particular gift, such as prophesying, God would not give everyone that gift simply because they strongly desired it.

If He did, then who would serve in all of the other functions of the body of Christ? 

There is one thing that is abundantly clear

God’s command is God’s enablement.

If God

commands us to do something

(such as witness, love the unlovely, disciple the nations, etc.),

He will enable us to do it.


God commands all Christians to

witness and disciple


(Matthew 28:18-20; Acts 1:8)


Normally,

spiritual gifts are given at salvation,

but also need to

be cultivated through spiritual growth

Can a desire in

your heart be pursued and developed

into your spiritual gift?

Can you seek after certain

spiritual gifts? 


First Corinthians 12:31 seems to indicate that

this is possible:

earnestly desire the best gifts


You can seek a spiritual gift from God and be zealous after it by seeking to develop that area. At the same time, if it is not God’s will, you will not receive a certain spiritual gift no matter how strongly you seek after it.

God is infinitely wise,

and He knows through which gifts

you will be

most productive for His kingdom

As we seek to serve God out of love

for the

purpose of building up others for

His glory,

He will bring glory

to His name, grow His church, and

reward us

(1 Corinthians 3:5-8, 12:31–14:1)
​

God promises that as we make Him

our delight,

He will give us the desires of our heart

(Psalm 37:4-5)

This would surely include preparing us

to serve Him in a way

that will

bring us purpose and satisfaction


מָשַׁח


מָשַׁח mâshach

maw-shakh'; a primitive

ROOT;

to anoint with OIL, i.e. to anoint;

to CONSECRATE;

also to paint:—anoint,

PAINT

mishchah: Anointing, anointing 

מִשְׁחָה


Feminine

 unction, a consecratory

Gift

Derived from the ROOT verb

מָשַׁח (mashach),


meaning "to ANOINT."


(χρίσμα, chrisma)


Refers to anointing or the anointing

oil,

used in the


New Testament to describe the

anointing

​of believers by the Holy Spirit


(1 John 2:20, 27)


The term "mishchah"


refers to the act of anointing or the substance

used for

anointing, typically oil.


In the Hebrew Bible,

anointing with oil

is a significant ritual act symbolizing

consecration, sanctification,

and the setting apart of individuals

or objects for a holy purpose.

It is often associated with the anointing of

priests, kings, and sacred objects.

In ancient Israel,

anointing with oil was a common

practice for


consecrating priests

(Exodus 28:41), kings (1 Samuel 10:1), and prophets


The anointing oil was a

special blend of olive oil and spices,
​

as described

in Exodus 30:22-25.


This oil was considered

sacred,

and its use was restricted to

specific religious functions.

Anointing signified

the

presence and favor of God,

marking the anointed

as chosen

and empowered for a


divine task


​
Paul charges Titus,

“You must TEACH what is in accord with sound DOCTRINE” 

(Titus 2:1)

Such a mandate makes it obvious that sound doctrine is important. 


But why is it important? 

Does it really make a difference what we

BELIEVE?


Sound doctrine is important

because our


Faith is ROOTED

on a

Specific Message
​

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


CHANAN

 חננ 


Genesis 6: 8

 “But Noah found GRACE

in the

EYES of the LORD.”


I believe we all know that GRACE means 

UNMERITED FAVOR

In Greek, the word for GRACE is CHARISMA which

means favor,

FREELY

​GIVEN or extended,  always leaning toward

In the Aramaic


​ the word is taybutha which has the idea of

favor and goodness

In Talmudic literature, it is used as

a sign of recognition. 

Let’s hold that thought “a sign of recognition” and go to

the Hebrew.

In Genesis 6:8 the Hebrew word

for

Grace is Given

in its

Semitic ROOT which is just two letters.


It is the word CHEN  Cheth Nun. 



(Ephesians 2:8–9)

Second Corinthians 3:6 says,


He has made us

Competent as Ministers

of

​
ANEW COVENANT


Not of the Letter but of the SPIRIT

for the

letter kills, but the


SPIRIT Gives LIFE


With these words, Paul summarizes the key difference between the Old and New Testaments:

the first covenant

was based on obedience to the written law (the “letter”),

but the


second covenant is based on


The blood of Christ and Sealed

by the

Holy Spirit


 God saves us from death and grants us ETERNAL LIFE

when we are born again 

through the Power of the Holy Spirit


Jesus said,


Flesh gives birth to flesh, but the SPIRIT gives BIRTH to SPIRIT


​(John 3:6), and, later,


The Spirit gives life; the flesh counts for nothing.


The WORDS I have SPOKEN

to YOU


THEY ARE SPIRIT and THEY ARE LIFE”

(John 6:63).


The Holy Spirit

was active in the Incarnation of our Savior


(Luke 1:35).


It was through the Holy Spirit

that Jesus offered

Himself as a sacrifice to God for our sins


(Hebrews 9:14).


The SPIRIT is the cause of the NEW BIRTH

(John 3:3–8).


It is the SPIRIT who LIVES in believers

(John 14:17),


SEALS them

(Ephesians 1:13), and


SANCTIFIES them

(Romans 15:16).
​

In Hebrews 11, we learn about faith from the Bible’s Old Testament heroes. One crucial detail stands out in their lives: they placed their whole confidence in God, entrusting themselves into His hands. The actions and accomplishments of these men and women proved that faith pleases God, and He rewards those who seek Him: “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him” (Hebrews 11:6).

The author of the book of Hebrews points out two critical convictions of believers. First, “anyone who comes to him must believe that he exists.” Those who desire to draw near to God must have a deep-rooted belief that He is real. Such belief is not mere intellectual knowledge but a wholehearted devotion to His presence and participation in every part of one’s life. Without a genuine conviction that God exists, it is impossible to have an intimate relationship with Him. Second, the Lord’s followers must believe “that he rewards those who earnestly seek him.” This aspect of faith trusts in the character of God as a good, loving, generous, gracious, and merciful Father (James 1:17; Psalm 84:11; Lamentations 3:22–23).

These two certainties are the groundwork of saving faith—a faith that pleases God.

Without faith, it is impossible to please God, because faith is the avenue by which we come to God and trust Him for our salvation. In His infinite goodness, God provides the very thing we need to draw near to Him: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8–9). God gives us the faith required to please Him.

Hebrews 11:1 gives a definition, or at least a good description, of the faith that pleases God: “Now faith is confidence in what we hope for and assurance about what we do not see.” “Confidence” is the translation of a Greek word that means “foundation.”


Faith is the foundation that undergirds

our hope.

It is not a blind grasping in the dark,

but an absolute conviction that comes from

experiencing God’s love and the faithfulness

of His Word.


The term translated “assurance” is also translated as “evidence” or “proof.”

With our natural eyes, we cannot see the realities of God’s kingdom, but by faith we receive the evidence or proof that they exist.

We’ve established that without faith it is impossible to come to God. It is also impossible to live for God—to follow and serve Him daily and persevere until the end—without faith. The entire Christian life is lived out by faith: “For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith’” (Romans 1:17; see also Habakkuk 2:4; Galatians 3:11; Hebrews 10:38). The apostle Paul affirmed, “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20).

We can’t earn God’s approval through good works. Only based on what Jesus Christ has done for us can we become holy and able to live a life pleasing to God (1 Corinthians 1:30).


Christ’s life in us produces the righteousness that pleases God

(2 Corinthians 5:21; Philippians 2:13; 3:9)


Without faith, it is impossible to please God; in fact, we cannot even begin to approach the Lord and experience a personal relationship with Him without it. Faith is the atmosphere in which the believer’s life is lived.

We are called “believers”

because we are continually putting

our faith, trust

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.

“So faith comes from hearing, and hearing by the word of Christ”

(NASB).


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



Mary Anoints Jesus

(Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50)

Six days before the Passover,

Jesus came to Bethany, the hometown of Lazarus,

whom He had

raised from the dead. So they hosted a dinner for Jesus there.

Martha served,

​and Lazarus was among those reclining at the table with Him.


Then Mary took about a pint of expensive perfume,

made of pure nard,

and she anointed

Jesus’ feet and wiped them with her hair.

And the house was filled

with the fragrance of the perfume


But one of His disciples, Judas Iscariot, who was going

to betray Him, asked,

Why wasn’t this perfume sold for three hundred denarii and

the money given to the poor?”

Judas did not say this because he cared about the poor,

but because he was a thief.

As keeper of the money bag, he used to take from

what was put into it.



Jesus replied.

 “She has kept this perfume in preparation

for the day of My burial.

The poor you

will always have with you, but you

will not always have Me.”



The Plot to Kill Lazarus

Meanwhile a large crowd of Jews learned that Jesus was there. And they came not only because of Him, but also to see Lazarus, whom He had raised from the dead. So the chief priests made plans to kill Lazarus as well, for on account of him many of the Jews were deserting them and believing in Jesus.


The Triumphal Entry

(Zechariah 9:9–13; Matthew 21:1–11; Mark 11:1–11; Luke 19:28–40)

The next day the great crowd that had come to the feast heard that

Jesus was coming to Jerusalem.

They took palm branches and went out to meet Him, shouting: 

“Hosanna!”

“Blessed is He who comes in the name of the Lord!”

“Blessed is the King of Israel!”

At first His disciples did not understand these things, but after Jesus was glorified they remembered what had been done to Him, and they realized that these very things had also been written about Him.

Meanwhile, many people who had been with Jesus when He called Lazarus from the tomb and raised him from the dead continued to testify. That is also why the crowd went out to meet Him, because they heard that He had performed this sign.

Then the Pharisees said to one another, “You can see that this is doing you no good. Look how the whole world has gone after Him!”


Jesus Predicts His Death

Now there were some Greeks among those who went up to worship at the feast. They came to Philip, who was from Bethsaida in Galilee, and requested of him, “Sir, we want to see Jesus.” Philip relayed this appeal to Andrew, and both of them went and told Jesus.

But Jesus replied, “The hour has come for the Son of Man to be glorified. 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. Whoever loves his life will lose it, but whoever hates his life in this world will keep it for eternal life. If anyone serves Me, he must follow Me; and where I am, My servant will be as well. If anyone serves Me, the Father will honor him.

Now My soul is troubled, and what

shall I say?

“Father, save Me from this hour’?

No, it is for this purpose that

I have come to this hour. Father,

glorify

Your name!” 

Then a voice came from heaven: “I have glorified it, and I will glorify it again.”

The crowd standing there heard it and said that it had thundered. Others said that an angel had spoken to Him.

In response, Jesus said, “This voice was not for My benefit, but yours. Now judgment is upon this world; now the prince of this world will be cast out. And I, when I am lifted up from the earth, will draw everyone to Myself.” He said this to indicate the kind of death He was going to die.

The crowd replied, “We have heard from the Law that the Christ will remain forever. So how can You say that

the Son of Man must be lifted up? Who is this Son of Man?”

Then Jesus told them, “For a little while longer, the Light will be among you. Walk while you have the Light,

so that darkness will not overtake you. The one who walks in the darkness does not know where he is going. 

while you have the Light, believe in the Light, so that you may

become sons of light.”

After Jesus had spoken these things, He went away and was

hidden from them.

“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..

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).


Belief and Unbelief

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:

“He has blinded their eyes 
and hardened their hearts, 
so that they cannot see with their eyes, 
and understand with their hearts, 
and turn, 
and I would heal them.”

Isaiah said these things because he saw Jesus’ glory and spoke about Him. Nevertheless , many of the leaders believed in Him.

But because of the Pharisees they did not confess Him, for fear that they

would be put out of the synagogue.

For they loved praise from men more than praise from God.

THEN Jesus cried out, “Whoever believes in Me does not believe in Me alone, but in the One who sent Me. AND whoever sees Me sees the One who sent Me. I have come into the world as a light, so that no one who believes in Me should remain in darkness.

AS for anyone who hears My words and does not keep them, I do not judge him. For I have not come to judge the world, but to save the world. THERE is a judge for the one who rejects Me and does not receive My words: The word that I have spoken will judge him on the last day.

I have not spoken on My own, but the Father who sent Me has commanded Me what to say and how to say it. AND I know that His command leads to eternal life. So I speak exactly what the Father has told Me to say.”
​

In the Bible, anointing with

 oil 

is performed

in religious ceremonies and used

for grooming

(Ruth 3:3; Matthew 6:17),

refreshment (Luke 7:46),

medicinal treatments (Luke 10:34),

and burial traditions (Mark 16:1).


Ceremonial anointing in the Old Testament was a physical act involving the smearing, rubbing, or pouring of sacred oil on someone’s head (or on an object) as an outward symbol that God had chosen and set apart the person (or object) for a specific holy purpose.

The Hebrew term mashach meant “to anoint or smear with oil.” The oil used for religious anointing was carefully blended with fine spices according to a specific formula prescribed by the Lord (Exodus 30:22–32). Using this oil for any other purpose was a serious offense carrying the penalty of being “cut off” from the community (Exodus 30:33).

Kings, priests, and prophets were anointed outwardly with oil to symbolize a more profound spiritual reality—that God’s presence was with them and His favor was upon them (Psalm 20:6; 28:8). While David was still a young shepherd, God told Samuel to anoint him to become king over Israel (1 Samuel 16:3). From that day forward, the Spirit of the Lord rested powerfully upon David’s life (1 Samuel 16:13; Psalm 89:20).

Centuries before David’s time, the Lord had instructed Moses to consecrate Aaron and his sons to serve as priests (Exodus 28:41; 30:30; Leviticus 8:30; 10:7). God authenticated their priestly ministry with the fiery glory of His presence that consumed their offerings. Holy items, including the tabernacle itself, were also set apart or consecrated by anointing for use in worship and sacrificial ceremonies (Genesis 28:18; Exodus 30:26–29; 40:9–11).

The Bible contains a literal reference to a prophet’s anointing when the Lord commanded Elijah to anoint Elishaas the prophet to succeed him (1 Kings 19:16). It also includes metaphorical references to anointing to indicate that prophets were empowered and protected by the Spirit of the Lord to perform their calling (1 Chronicles 16:22; Psalm 105:15).

Anointing the head with oil was also an ancient custom of hospitality shown to honored guests. In Psalm 23:5, King David pictures himself as an esteemed guest at the Lord’s table. This practice of anointing a dinner guest with oil reappears in the Gospels (Luke 7:46; Mark 14:3–9; John 12:3).

In the New Testament, Jesus Christ reveals Himself as our anointed King, Priest, and Prophet. He is God’s Holy and chosen Son, the Messiah. In fact, Messiah, which literally means “anointed one,” is derived from the Hebrew word for “anointed.” Christ (Gr. Christos) means “the anointed one.”

Jesus declared at the launch of His ministry, “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor . . . to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free” (Luke 4:18; cf. Isaiah 61:1). Jesus Christ fulfilled Old Testament prophecy as the Anointed One, the chosen Messiah (Luke 4:21). He proved His anointing through the miracles He performed and the life He sacrificed as Savior of the world (Acts 10:38).

There is also a sense in which Christians today are anointed. Through Jesus Christ, believers receive “an anointing from the Holy One” (1 John 2:20). This anointing is not expressed in an outward ceremony but through sharing in the gift of the Holy Spirit (Romans 8:11). At the moment of salvation, believers are indwelt by the Holy Spirit and joined to Christ, the Anointed One. As a result, we partake of His anointing (2 Corinthians 1:21–22). According to one scholar, this anointing “expresses the sanctifying influences of the Holy Spirit upon Christians who are priests and kings unto God” (Smith, W., “Anointing,” Smith’s Bible Dictionary, revised ed., Thomas Nelson, 2004).

The New Testament also associates anointing oil with healing and prayer. When Jesus sent out the disciples to preach the gospel, “they cast out many demons and healed many sick people, anointing them with olive oil” (Mark 6:13, NLT). James instructs believers to “call the elders of the church to pray over them” when they are sick “and anoint them with oil in the name of the Lord” for healing (James 5:14).

Those in Charismatic religious circles speak of “the anointing” as something Christians can and should be seeking. It is common for them to speak of “anointed” preachers, sermons, ministries, songs, etc., and to advise others to “unlock their anointing” or “walk in the anointing.” The idea is that the anointing is an outpouring of God’s power to accomplish a task through the anointed one. Charismatics claim there are corporate anointings as well as various types of individual anointings: the five-fold anointing; the apostolic anointing; and, for women, the Ruth anointing, the Deborah anointing, the Anna anointing, etc. Some even speak of a “Davidic anointing” upon musical instruments—“anointed” instruments are played by God Himself to drive away demons and take worship to a higher level than ever before. Special anointings are said to allow a person to use his spiritual gift to a “higher degree.”

Charismatics say that special anointings are received by “releasing one’s faith.”

Much of the Charismatic teaching on the anointing goes beyond what Scripture says. In their hunger for signs and wonders, many Charismatics seek new and ever more titillating experiences, and that requires more outpourings, more spiritual baptisms, and more anointings. But the Bible points to one anointing of the Spirit, just as it points to one baptism: “As for you, the anointing you received from him remains in you” (1 John 2:27; see also 2 Timothy 1:14). This same passage also refutes another misconception, viz., that Satan can somehow “steal” a believer’s anointing. We don’t need to worry about losing the anointing we received because Scripture says it remains.

Rather than chase after a new anointing, believers should remember they already have the gift of the Holy Spirit. The Spirit is not given in part, He does not come in portions or doses, and He is not taken away. We have the promise that “his divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness”

(2 Peter 1:3).

All four gospels present an account of

Jesus being anointed by a woman

with a

costly jar of perfume

(Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8)

Matthew and Mark relate the same event but do not give the woman’s name; Luke tells of a different woman, also anonymous, on an earlier occasion; and, in yet another event, the woman in John is identified as Mary of Bethany (John 11:2), sister to Martha and Lazarus. To understand the significance of Jesus being anointed on these three occasions, we’ll look at each account separately and then compare and contrast them in conclusion.

The anointing of Jesus in Matthew takes place two days before Passover in the town of Bethany at Simon the leper’s home: “Now when Jesus was at Bethany in the house of Simon the leper, a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table” (Matthew 26:6–7, ESV).

Matthew focuses on the anointing of Jesus as a teaching episode for the disciples, who react with anger because of the woman’s wasteful extravagance. But Jesus defends her, saying, “She has done a beautiful thing to me” (Matthew 26:10). Christ explains that the anointing is to prepare His body for burial and that the woman’s act of love will forever be remembered wherever the good news is preached.

Mark tells the same story in similar terms, with an anonymous woman with an alabaster box interrupting a meal in Simon the leper’s home to anoint the head of Jesus with expensive perfume. Again, the woman’s critics describe her gift as excessive, complaining that it could have been sold for more than a year’s wages (Mark 14:5). But Jesus receives the woman’s gift as a selfless act of love and devotion—an appropriate way to honor the Messiah. Jesus reveals that He will not be with them much longer, which references His impending death and burial.

Both Matthew and Mark’s accounts emphasize the prophetic significance of the anointing of Jesus, alluding to His death and burial. There may also be an implication of Jesus’ kingship, since, in the Old Testament, the anointing of the head was often associated with the dedication of kings (1 Samuel 9:15—10:1; 16:12–13; 1 Kings 1:38–40).

In Luke’s account of a similar, yet different, instance, Jesus uses the occasion of being anointed to tell a parable about forgiveness (Luke 7:39–50). About a year before His death, Jesus was dining in the home of Simon the Pharisee, who had arrogantly neglected to extend the customary respect and hospitality to his guest

while a woman anoints Jesus’ feet, lavishing her love and gratefulness upon Jesus.

In John’s gospel, Lazarus’ sister Mary is the woman who anoints Jesus with a high-priced perfume at a dinner in Bethany.

The story is similar to those in the other gospels, although this anointing takes place six days before Passover, and Judas is named as the disciple who objects to the “waste.” On this occasion, “Mary took a twelve-ounce jar of expensive perfume made from essence of nard, and she anointed Jesus’ feet with it, wiping his feet with her hair”(John 12:3, NLT). Jesus defends Mary from Judas’s criticism by pointing out the unique opportunity Mary had: “You will always have the poor among you, but you will not always have me”

(John 12:8)


Mary’s anointing again points to Christ’s identity as Messiah-King,

but it also points to

His humble position as Servant-King


When Mary anoints Jesus’ feet

and then wipes them with her hair, she foreshadows

Jesus’ actions at the upcoming Last Supper


when the Lord washes the disciples’ feet and teaches them how

to love one another

through sacrificial, humble service

(John 13:1–20)

“offer your bodies as living sacrifices, 

Holy and pleasing to God, 

which is your spiritual service of worship. 

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”

In each account,

a woman pours out a precious and costly perfume

in an extravagant act of worship.

The three women who anointed Jesus

recognized

Christ’s UNEQUALED VALUE and expressed

their GRATITUDE

with unreserved LOVE and DEVOTION

Two anointings of Jesus

happen during the week of Passover and are

linked with

His imminent death and burial.

Second Corinthians 2:15 says,

“For we are to God the pleasing

aroma of Christ

among those who are

being SAVED

and those who are perishing.”

To understand what the apostle Paul meant when he said that Christians are the “aroma of Christ,” we must look at the verses immediately surrounding the expression: “But thanks be to God, who always leads us as captives in Christ’s triumphal procession and uses us to spread the aroma of the knowledge of him everywhere. For we are to God the pleasing aroma of Christ among those who are being saved and those who are perishing.

To the one we are an aroma that brings death; to the other,

an aroma that brings life.

And who is equal to such a task?”

(verses 14–16)


For Jewish people, the apostle Paul’s

analogy of

the pleasing aroma of Christ

would

present an immediate association.

In the Old Testament, the

scent of burnt offerings was described as “an aroma pleasing to the Lord”

(Genesis 8:20–21; Leviticus 23:18; Numbers 28:27)

For the Gentiles, this phrase would suggest the scent of incense

being burned as an offering to the gods.

However, Paul

had a more specific picture in mind.

The apostle was speaking to the

Corinthians about recent events in his ministry of evangelism.

Despite all the

difficulties and disappointments he’d faced

while

traveling from city to city

spreading the GOSPEL,


Paul was able to reflect on

God’s

GOODNESS with THANKSGIVING


The apostle then compared this ministry of evangelism to the

triumphal

military parades that were common at that time in the Roman world

Paul’s metaphor would be readily

understood by his audience, with the apostle and

his co-laborers

portrayed as victorious soldiers in a triumphal procession.

During these Roman military parades,

captives of war would be marched

through the

streets as garlands of flowers

were carried and incense was burned to the gods.

The aromatic perfumes wafted

on the air as spectators and those in the procession

breathed in their fragrance.

At the parade’s finale, many prisoners would be

put to death.

Thus, the aromas were pleasing and

LIFE-GIVING to the VICTORS,

but they were the

smell of death to those who had been defeated

In Paul’s analogy, he separates humanity

into two groups:

those on the PATH of SALVATION

and those on the road to destruction

The aroma spread everywhere by the ministry of evangelism was

the


KNOWLEDGE of God as VICTOR

Christians

who spread the GOSPEL are

members of

God’s victorious army

led by


Jesus Christ

Believers are like the aroma or fragrance spread during the

victory processions.

Both the victors and those perishing smell the

aroma;


however,

it has a different meaning for the

two groups


For the victorious army and its peoples,

the aroma would relate to the

JOY of TRIUMPH


But for the Prisoners 

of War,


the

Fragrance would be

Associated with

Defeat,

Slavery, and Death


This brilliant metaphor contrasts


Christian and non-Christian

responses to


HEARING the GOSPEL


To non-Christians, those on the

road to destruction,

BELIEVERS who PREACH the GOSPEL

spread the smell of death

as it were


To Christians, those

on the

PATH to SALVATION,

they

produce the fragrance

of LIFE


Overwhelmed by the extreme

IMPORTANCE of this

MINISTRY

of spreading the GOSPEL,

Paul exclaimed,

And who is equal to such a task?

The implication is that no one is worthy. Paul was astounded that God would appoint humans to share in this task. Later, in 2 Corinthians 3:5–6, Paul affirms that our ability rests solely on God


 “Not that we are

competent in ourselves to claim

anything for ourselves,

but our competence COMES FROM GOD

He has made us

competent as ministers of ANEW COVENANT

not of the letter

but of the SPIRIT; for the letter kills,

but the SPIRIT gives LIFE.”


The earlier anointing, in Luke’s account, is in the middle of

Jesus’ ministry in Galilee and

draws a different


Lesson on Forgiveness and Love


Jesus Christ is God’s Anointed


 MESSIAH


The word Messiah means “anointed one” and derives directly

from the

Hebrew word for “anointed.” 

Christ comes from the Greek word Christos, also meaning

“anointed one.”

Thus, Christ is the Greek equivalent

to Messiah.

When Jesus receives the Holy Spirit

at His baptism,

He is “anointed” by God in preparation for

His life’s work

(Luke 3:22; cf. Acts 10:38; Luke 4:18).

On three separate occasions,


Jesus is

anointed with fragrant ointment

in

His work as the Savior,

the

King of heaven

who was in preparation to die to

save His people

​
The Bible speaks of an alabaster box

in two separate

incidents involving women

who brought ointment in the box

to anoint Jesus

The Greek word translated


alabaster box

in the KJV,

as well

as “jar” and “vial” in other translations,

​is alabastron,

which

can also mean “perfume vase.”

The fact that all four gospels include a similar but not identical account (with three of the passages mentioning an alabaster box of ointment) has given rise to a certain amount of confusion about these incidents. 

Matthew 26:6–13 and Mark 14:3–9describe

the same event,

which occurred

two days before Passover

(Matthew 26:2 and Mark 14:1)

and involved an unnamed woman who

entered the home of 


Simon the leper



Both passages mention an

alabaster box,

and both say that the

unnamed woman

anointed  Jesus’ HEAD


John 12:1–8 seems to speak of a

different,

yet similar event, which took place


six days before Passover

(John 12:1) in the home of Martha.


Here, an alabaster box is not mentioned, but the

name of the woman

who anointed Jesus is: Mary,

Martha’s sister.

The incident in Matthew and Mark and the

incident in John

all took place in Bethany,

but on different days. Also,

Mary is said to have ANOINTED 

Jesus’ FEET,

but no

ANOINTING of His HEAD is mentioned.


Jesus defends Mary’s action


against the criticism

of JUDAS,


saying,


“It was INTENDED

that she should

SAVE this PERFUME

for the

day of MY BURIAL”


(John 12:7)

A third anointing of Jesus

(the first, chronologically), described in 

Luke 7:36–50,


took place in the


House of 

Simon the Pharisee 

rather than

The house of Simon the LEPER


This event occurred in Galilee, not Bethany, about a year before the

crucifixion (

Luke 7:1, 11).

Luke mentions an alabaster box (verse 37).

The woman on this occasion was redeemed, but her name is not given. Like Mary, the woman anointed Jesus’ feet with the perfume. She comes to Jesus weeping and showing loving worship to the One who redeemed her

The similarities these three incidents share have caused some confusion, but the differences are significant enough to warrant viewing them as separate events. In two of the incidents,

the GOSPEL writers mention the presence of

an alabaster box.


Alabaster was a Stone

commonly found in Israel


It was a Hard Stone

resembling White Marble

and is referred to as one

of the

Precious Stones used in the decoration

of Solomon’s Temple

(1 Chronicles 29:2)


In the Song of Songs,

the beloved man is described

as having legs like

“alabaster columns” (ESV) or “pillars of marble”

(NIV, KJV).


So the container the women used to

carry their perfumed oil

was made of a white, marble-like substance

Ointment, oils, and perfumes

used to be put in

vessels made of alabaster

to keep them pure and unspoiled.

The boxes were often sealed

or made fast

with wax to prevent the perfume

from escaping.

Alabaster was a beautiful substance

and strong enough to keep the oil or perfume

completely contained until the time

of its use

“To the one who is victorious,

I will give some of the hidden manna

I will also give that person a

white stone with a new name written on it,

KNOWN

only to the one who receives it”

(Revelation 2:17)

See, I lay a stone in Zion, 
a tested stone, 
a precious cornerstone, a sure foundation; 
the one who believes will never be shaken
I will make justice the measuring line 
and righteousness the level


1 Samuel 2:8 He raises up the poor from the dust; he lifts the needy from the ash heap to make them sit with princes and
inherit a seat of honor. For the pillars of the earth are the Lord's, and on them he has set the world.

Joel 3:15-16 The sun and the moon are darkened, and the stars withdraw their shining.
The Lord roars from Zion, and utters his
voice from Jerusalem, and the heavens and the earth quake.
But the Lord is a refuge to his people, a stronghold to the people of Israel.

Revelation 15:1-8Then I saw another sign in heaven, great and amazing,
seven angels with seven plagues,
which are the last, for with them the wrath of God is finished.
And I saw what appeared to be a sea of glass mingled
with fire—and also those who had conquered the beast and its image
and the number of its name, standing beside the
sea of glass with harps of God in their hands.
And they sing the song of Moses, the servant of God, and the
song of the Lamb, saying, “Great and amazing are your deeds,
O Lord God the Almighty!
Just and true are your ways,
O King of the nations!
Who will not fear, O Lord, and glorify your name?
For you alone are holy.
All nations will come and worship you, for your righteous acts have been revealed.”
After this I looked,
and the sanctuary of the tent of witness in heaven was opened, ...

Revelation 6:12-14 When he opened the sixth seal, I looked, and behold, there was a great earthquake,
and the sun became black as sackcloth, the full moon became like blood,
and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. The sky vanished

Proverbs 9:1 states, “Wisdom has built her house; she has set up its seven pillars.”
This is obviously a symbolic description,
since wisdom is personified. What are these “seven pillars” that wisdom has erected?
​
Many explanations exist regarding the seven pillars of wisdom in this passage.
One idea is that, since the number seven often expresses completeness in Scripture,
the passage communicates that the application of wisdom results
in a complete, orderly, well-furnished house, one that lacks nothing.

Some commentators see the seven pillars as describing a traditional

banquet pavilion.

Proverbs 9:5 is perfectly fitting:

“Come, eat my food and drink the wine I have mixed.”

“seven” emphasizing its completeness and all-sufficiency

The following verses continue to describe other
aspects of wisdom personified as a woman.
She prepares a meal and invites people to attend to gain wisdom:



Simon the Leper

​ emerges in a brief but dramatic scene recorded

in Matthew 26:6–13and Mark 14:3–9.

While Jesus was staying in Bethany, one night He and the disciples were invited for a meal at the home of Simon the Leper. As Jesus reclined at the dinner table, an unnamed woman came in, broke an expensive flask of perfume and poured the oil over the Lord’s head, anointing Him in an extravagant act of worship. The disciples reacted with indignation at the woman’s waste of valuable resources.

But Jesus told them, “for she has done a beautiful thing to me”

(Matthew 26:10, ESV).

Her anointing was a fitting way to

honor the MESSIAH-King and Prepare Him

for BURIAL 

This dinner at Simon the Leper’s home took place about

one week before Jesus was crucified.


Exactly who was Simon the Leper?

In an attempt to connect Simon the Leper with the

anointing recorded in John 12,

some suggest that

Simon was the father of Martha, Mary, and

Lazarus or the husband of Martha.

All we know for sure

is that this Simon lived in Bethany and that he

was a leper.

Almost assuredly, Simon the Leper was one of the hundreds of people

whom

Jesus had healed during His ministry.

In any case, Simon the Leper

could not have

been leprous at the time Jesus visited his home.

According to Leviticus 13:46,

lepers were considered unclean

and


“Must live outside the Camp.”


They were to live alone and could not dwell

inside the house.

Anyone who attended a meal with a leper

would have been considered unclean also.

Thus, many scholars believe the Lord

had

healed this Simon of leprosy,

and, in an act of gratitude,

the cured man

welcomed Jesus and the disciples

into his home for a meal.


Jesus alerts us

to “watch out for false prophets”

in Matthew 7:15.

He compares these false prophets to

Wolves in sheep’s clothing

Jesus also tells us how to identify

these false prophets

we will

recognize them by their

FRUIT


(Matthew 7:20)



Throughout the Bible, people are

Warned

about false prophets


(Ezekiel 13, Matthew 24:23–27, 2 Peter 3:3)


False prophets claim to speak for God,

but they speak falsehood.

To Gain a Hearing, they come to people

“in sheep’s clothing,

but

​ Inwardly they are ferocious

wolves”


(Matthew 7:15).


No matter how innocent and harmless these teachers

appear on the outside, they have the

nature of wolves—they are intent on destroying faith,

causing spiritual carnage in the church, and enriching themselves.

They “secretly introduce destructive heresies,”

“bring the way of truth into disrepute,” and “exploit you with fabricated stories”

(2 Peter 2:1–3).


The false teachers wear


“sheep’s clothing” so they can mingle

with the

sheep without arousing suspicion.

They usually are not

up front about what they believe; rather,

they mix in some truth with their falsehood

and carefully

choose their words to sound orthodox.

In reality, they

“follow their own ungodly desires”


(Jude 1:17–18), and


“they never stop sinning; they seduce the unstable; they are experts in greed”


(2 Peter 2:14).


By contrast, a

TRUE

prophet teaches God’s Word

fully

(Deuteronomy 18:20).

Wolves in sheep’s clothing twist

God’s Word

to deceive or influence

the audience for their own

Purposes

Satan himself masquerades as an angel of light

(2 Corinthians 11:14),

and his ministers masquerade as servants of righteousness 

2 Corinthians 11:15

The best way to guard against wolves in sheep’s clothing is to heed the warnings of

Scripture and know the TRUTH

A believer who “correctly handles the word of truth” (2 Timothy 2:15)

and carefully studies the Bible

will be able to identify false prophets.


Christians must judge all teaching against what Scripture says.

Believers will also

be able to identify false prophets by their fruit—their words, actions, and lifestyles.

Jesus said, “A tree is recognized by its fruit”

(Matthew 12:33; cf. Matthew 7:20).

Peter described false teachers as having “depraved conduct” and who “carouse”

as “slaves of depravity”

(2 Peter 2:2, 13, 19)

​. If a teacher in the church does not live according to God’s Word, he is one of

those wolves in sheep’s clothing.

Any gospel apart from what the Bible tells us

(1 Corinthians 15:1–4)

is not the


TRUE GOOD NEWS
​
​ (Matthew 7:15–20)

It doesn’t matter how large a church a preacher has,

how many

books he has sold, or how many people applaud him.

If he “teaches a different doctrine and does not agree

with the

sound words of our Lord Jesus Christ

and the teaching that accords with godliness,”

then he is a wolf in sheep’s clothing

(1 Timothy 6:3)



John's Close Relationship

​with Jesus


The Gospel of John Portrays

John

As being Very Close

to Jesus,

Present at significant events

like

​The Last Supper,

The Crucifixion, and The Empty Tomb


 "The Disciple whom Jesus Loved"

Is a way of emphasizing

The importance of love and discipleship


 “I Am the TRUE Vine, and

My Father is the Vinedresser


Every branch in me

that does not bear fruit he takes

away,

And every branch that does

bear fruit

He prunes, that it may bear
​

More Fruit


 Already you are clean

 because of the word that I have spoken to you. 

Abide in me, and I in you.

As the branch cannot bear fruit by itself, unless it

abides in the vine,

neither can you, unless you abide in me.

 I AM the vine; you are the branches.

Whoever abides in me and I in him,

he it is that bears much fruit,

for apart from me you can do nothing. 

If you abide

in me, and my words abide in you, 

ask whatever you

wish, and it will be done for you.

 By this my Father is GLORIFIED,

that you bear much fruit and so

prove to be my disciples.

As the Father has loved me, so have I loved you.

Abide in my love. 

 If you keep my commandments, you will abide in

my love, just as I have kept my

Father's commandments and abide in his love. 

These things I have spoken to you, that my JOY may be in YOU, and that 

your JOY may be full.

“This is my commandment, that you love one another as I have loved you. 

Greater love has no one than this, 

that someone lay down his life for his friends. 

You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. 

You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you. These things I command you, so that you will love one another.

 “If the world hates you, know that it has hated me before it hated you. 

If you were of the world,

the world would love you as its own; but because 

you are not of the world,

but I chose you out of the world,

therefore the world hates you. 

Remember the word that I said to you: ‘A servant is not greater than his master.’

If they persecuted me, they will also

persecute you. 

If they kept

my word, they will also keep yours. 

But all these things they will do to you on

account of my NAME, 

because they do not KNOW him

who SENT me. 


If I had not come and spoken to them, 

they would not

have been guilty of sin, but now they have

​no excuse for their sin. 


Whoever hates me hates my Father

also. If I had not

done among them the works that no one else did, 


they would not be guilty of sin,

but now they have seen and hated

both me and my Father. 


But the word that is written in their Law must

be fulfilled: ‘

They hated me without a cause.’


“But when the Helper comes, whom I will send to you from the Father,

the Spirit of TRUTH,

who proceeds from the Father, 

he will bear

witness about me. And you also will

bear witness, 

because you have been with me from

the beginning.


Love never ends

As for prophecies, they will pass away; as for tongues, they will cease;

as for knowledge, it will pass away. 

For we know in part and we prophesy in part, but 

when the perfect comes, the partial will pass away

For now we see in a mirror dimly, but then

Face to Face

Now I know in part; then I shall know fully, even as 

I have been fully known.

So now faith, hope, and love

abide, these three; but the greatest of these is love.


For no one is a Jew

who is merely one outwardly, nor is circumcision

outward and physical.

But a Jew is one inwardly, and circumcision is a

matter of the heart, by the Spirit,

not by the letter.

His praise is not from

man

but from God.”


Paul is discussing the role of the Old Testament Law as it relates to Christianity.
He argues that Jewish circumcision is only an outward sign of being set apart to God.
However, if the heart is sinful, then physical circumcision is of no avail.


A circumcised body and a sinful heart are at odds with each other.

Rather than focus on external rites,

Paul focuses on the condition of the heart.

Using circumcision as a metaphor, he says that only the

Holy Spirit

can purify a heart and set us apart to God.

Ultimately, circumcision cannot make a person

right with God; the Law is not enough.

A person’s heart must change.

Paul calls this change “circumcision of the heart.”
​

The condemnation you are like whitewashed tombs was part of

Jesus’ indictment of the scribes and Pharisees in 

Matthew 23. It is one of seven woes

 Jesus pronounced on the religious leaders as He confronted them about their hypocrisy.

Whitewashed tombs

 means exactly what it sounds like: tombs or mausoleums that have been

covered with white paint,

so they “look beautiful on the outside but on the inside are full of the

BONES of the dead and everything unclean”

(Matthew 23:27).

This speaks to the spiritual condition of the scribes and Pharisees.

Outwardly, they were holy and clean, but inside they were spiritually dead.

The comparison to whitewashed tombs would have been quite

offensive because the Mosaic Law states,

Whoever touches the dead body of any person shall be

unclean seven days”


(Numbers 19:11, ESV).

For a group of people who prided themselves on ceremonial cleanliness and following the law,
the accusation that they were full of dead bodies would be insufferable.

That was precisely Jesus’ point, though.

They may have been ceremonially clean, but, inside, they were the

highest level of unclean--

full of the death and decay they tried so hard to avoid.


Such a harsh statement from


Jesus reveals His anger

at the

hypocrisy in the religious leaders,

who only cared about appearances.


They took care of what people 

could see

—and took pride in it--

but they

neglected what God could see


They “painted the outside,” leaving the inside full of greed and self-indulgence

(Matthew 23:25).


In their eyes, if they followed the law to the letter,

they were holy,

and the condition of their hearts wouldn’t matter.

Jesus needed to confront the superficiality

of these dangerous

leaders who

did not practice what they preached.

The whitewashed tombs were

leading themselves and others to

death and

separation from God


(Matthew 23:15).


In the Sermon on the Mount, Jesus explained that the


law was less about

what to do and not do and more about


changing the heart


One analogy is that the law is like a

mirror, revealing the flaws in man and

how much they need God,

like a mirror showing the food stuck between one’s teeth.

The law can reveal uncleanness, but it cannot be used to

make a person righteous; only God can do that.

The Pharisees were taking the

mirror off the wall and trying to use it to

pick their teeth.

It simply does not work.

Whitewashed tombs work as a good

contrast

to Jesus Himself, the Son of Man, who came to

BRING LIFE
​

(John 10:10).

He offered rest and grace

instead of the impossible

burden and condemnation of

the Pharisees


(Matthew 11:28–30).


The

​Superficial Cleanliness

of

whitewashed tombs cannot compare

to the
​

Deep-cleaning Blood of Christ


(1 John 1:7).

“In him we have redemption through

​his blood,

The forgiveness of sins, in

accordance

With the riches of God’s GRACE”


(Ephesians 1:7).


Lament over Jerusalem

(Luke 13:31–35)

O Jerusalem, Jerusalem,

Who kills the Prophets and stones those

sent to her,

How often I have longed to gather your children

together,

As a hen gathers her chicks under her wings,

but you were unwilling!

Look, your house is left to you desolate.

​For I tell you

that you will not see Me again until you say,


“Blessed is He who comes in the

Name of the Lord.’

And walk in love, as Christ loved us and

Gave himself up for us,

A fragrant offering and sacrifice to God

​
Wives and Husbands

Wives, submit to your own husbands, as to the Lord. For the husband is the head of the wife even as 


Christ is the head of the Church,

His body,

and is 

Himself its Savior 

Now as the church submits

To Christ,

so also wives should submit in everything to their husbands.

Husbands, love your wives, as


Christ loved the church and gave himself up for her, 

That he might SANCTIFY her,

Having cleansed her 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.


 In the same way husbands should love their wives as their

own bodies.

He who loves his wife loves himself. 

For no one ever hated his own flesh, but nourishes and

cherishes it,

Just as Christ does the church, because we are members of his body.

“Therefore a man shall leave his father and mother and hold fast

to his wife,

and the two shall become one flesh.”


This MYSTERY is profound, and I am saying that it refers to

CHRIST and the church. 


However, let each one of you love his wife as himself,

and let the wife see that she respects her husband


John used the word love 36 times alone between chapters 13 and 21.

The Greek words agapao,

Agape, and phileo are used extensively.

Agapao

 Has the meaning of love in a social or moral sense, while

Agape is a selfless love

That can be void of emotion.

It is a love that focuses on the beloved with no thought of reciprocation.

Phileo denotes affection, deep friendship, and personal attachment,

And there is sentiment and feelings associated with this word.

Think of the love that David and Jonathan shared,

And you will begin to grasp the meaning of phileo.


In John’s gospel,

There is a great deal of crossover

between 

agapao and phileo,

So much so it is difficult to discern the difference at times.

Progressing through

John’s book,

it became evident that all three words were

so interwoven in his

Relationship with Jesus and Christ’s with him

that they were inseparable.

Their love was an amalgamation of all three.

John used the phrase

“the disciple who Jesus loved”

Or a variation of it six times in his book.

In John 11:3, he used it in reference to Lazarus, but the remaining five times,

He referred to himself

(John 13:23; 19:26; 20:2; 21:7, and 21:20).


Why Did John Describe Himself as ‘the Disciple Who Jesus Loved’?

It has been hypothesized that

John used the phrase out of modesty or possibly as a means to maintain anonymity.

The latter does make sense, but I reject it and will explain.

John, unlike the other disciples, did not display fear, at least not to the

Same degree as the other disciples as

It is recorded in the gospels, though it is not evident without careful study.

John 18:15-16 records events at Annas’ home after Jesus’ arrest.

Annas was the former high priest and the father-in-law of the current High Priest, Caiaphas.

The Scripture states that

“another disciple,” believed to be John, who “...was known

By the high priest...

Went out and spoke to her who kept the door...” in order for

Peter to

Gain admittance into the courtyard.

That means that John arrived sometime prior to Peter’s arrival on the scene.

While the focus in this account is Peter’s denial,

We must bear in mind the fact that John was already inside

Annas’ courtyard when Peter arrived.

Verse 18:15 tells us that John went into Annas’ courtyard with Jesus; thus, he was

Present during Jesus’ interrogation.

Also notable, there is an existing relationship between Annas and John.

That association could be as simple as a client/merchant relationship;

After all, John was a fisherman

and

His family may indeed have supplied

Fresh fish

to Annas’ household.

However, our attention should be on the fact that Annas does know him, which means he could

Readily identify him.

Even with the serious accusations that had been levied against Jesus,

John made it clear to all present

He was with Jesus

​and followed Him into the courtyard.

Again, I must stress that this disciple must certainly have been afraid, but he

Doesn’t let his fear overrule his

love of Jesus.

John exemplified the very definition of

Courage


In John 19:26, we find


“The disciple who He (Jesus) loved...” standing at the cross

With Mary and the other women.


John was standing close enough to the cross

for

Jesus to speak to him and the women.

Imagine the horror

and

Overwhelming GRIEF he must have felt,

Seeing Jesus on the CROSS


Not even 24 hours ago,

He had been sharing a meal with Him.

The setting at the dinner was so intimate that he was able to lean against Jesus

(13:24).

He must have been thinking of all that had transpired since then:

the arrest in Gethsemane and the repeated interrogations

before Annas and the Sanhedrin.

Jesus being forced

To stand

Before Pilate, Herod, and again before Pilate

The scourging, the ridicule, and

Insults He faced from His own people.

The tortuous journey,

Carrying the very instrument of His own death,

Down the Via Dela Rosa to Golgotha.

And yet he,

John, “the disciple who Jesus loved,” could do nothing for Him now

He stood before the cross,

Completely helpless, utterly impotent, with Jesus’ torn body before Him.

The Man who he had just spent three and a half years in the most intimate of friendships.

Jesus spoke from the cross to his mother and John,

“Woman behold your son!” and to John, he stated, “Behold your mother!”

(John 19:26-27)


Jesus bestowed upon John

The greatest honor he could have

received

He was now responsible for

Mary,

The mother of Christ Jesus.

What we should take away from this is

John is the sole disciple recorded in attendance at

​Jesus’ crucifixion.
​
This is not the behavior of a man who would try to hide his identity.

This is a man who loves Jesus, and his devoted friendship is unto death. 



Where Else Is this Term of Endearment Used?

The other three occurrences of the phrase,

“The disciple who Jesus loved,”

are on Resurrection Sunday (John 20:4),

and at the seaside

Breakfast when Jesus asked the three

“Do you love me” questions of Peter

(John 21:7; John. 21:20).

Prior to meeting Jesus, John and his brother James were fishermen and worked with their father, Zebedee

(Matthew 4:21:22)

As we read the gospels, we find that both brothers

Are zealous for Jesus,

But their zeal is sometimes misplaced or misdirected.

An example is Luke 9:54, it records James and John
wanting to call down fire to consume a Samaritan village
as recompense for the Samaritans’ rejection of Jesus.

I suspect that there were other unrecorded occasions when the brothers may have

Vocalized their zeal for Jesus,

Albeit in a misguided way.

From all appearances,

they earned their

nickname

“Sons of Thunder,”

Given by Jesus Himself

(Mark 3:17).


John’s use of the phrase,

“the disciple who Jesus loved,”

pierced

My heart every time I read it.

John

used it because he actually knew he was

Loved by the Lord.


His confidence,

Seasoned with humility, can be felt

in those words

In John, we see how a person can be changed by being in constant contact with Jesus. We observe that the sustained emersion in His presence and His words are transforming. Quite literally, the recipient becomes more of a human being than he ever was before.

The love and devotion, the phileo of each of the disciples for Jesus, and their surrender to Him
changed them into something anew; they were born again.

They each became something the world

had never seen,

Anew kind of man, a man INDWELT by the Living

CHRIST

The “disciple who Jesus loved” went on to become one of the

Most prolific writers of Scripture,

Second only to Paul in New Testament writings.

As I reflect on John’s writings, I am encouraged. I see a man who had grown in His relationship with his Savior

​to a deeper level of intimacy than he shared with Jesus during His earthly ministry.

I find that John was closer to Jesus after He left than he was when He was physically present.

As I ponder my desire for that in my own life, I surprisingly find that I already have it.

In fact, His agape love for me and that phileo love we share continues to deepen.

However, I’d like to confess; I am not satisfied in being just a disciple.
I want to be in Jesus’ inner circle,

and more than that, I want to be His closest friend.

I think this would be the epitome of my devotion to Him, to be able to refer to myself in the same way John did,

as “the disciple who Jesus loved.”

Thus, to be able to tell others that I, too, am “the disciple who Jesus loved” is what I strive for

In fact, we should all desire to have that kind of relationship with Him.


Only someone who KNEW Jesus Well 

Would have the

Courage to both counter the Pharisee’s extreme disrespect in

withholding hospitality,

 and to pour out my gratitude to Him so publicly

Jesus had resurrected my beloved brother Lazarus;

And now the religious authorities wanted Lazarus dead once more

(John 12:10).

We knew they were targeting Jesus, too (John 11:53), which He Himself had prophesied openly

(Mt. 16:21-23; Mk. 8:31-33; Lk. 9:43b-45).

John’s use of the phrase “the disciple who Jesus loved” pierced my heart
every time I read it.

John used it because he actually knew he was loved by the Lord

His confidence, seasoned

with humility, can be felt in those words.  

Did you know that the

Apostle Peter, upon whose name the

Catholic church was built,

was in a

Power struggle with Mary Magdalene

2000 years ago…

and that the

Ripples of that struggle have deeply affected

us ALL?

Yes, the “gnostic” Sources reveal that Peter was jealous of Magdalene.

How do we know that?

Because while he


acknowledged her as the favored disciple,

he said the

Special teachings she received from Jesus

Sounded weird…

He thought she talked too much… and he generally was rude to her.

Yup, made her cry.


Even the other male disciples tried to call him on it.

Yes, they understood that Peter had issues.

Magdalene knew, with compassion, that Peter wasn’t really

Getting the teachings, either.

Peter may have been known as the “rock,” but Magdalene was,

TRUE 

To the meaning of her priestess name,

The “tower”

That watched above all of the early flock,

along with Mother Mary.

Had the patriarchal Archons not succeeded, the church would have been formed in the

Likeness of Mother Mary and the Magdalene, who were

The leaders

of the entire early Jesus community

and the

Women’s cohort of it, respectively.

But things went down to serve the agendas of the Archons, and a

Trial of abuse and trauma

Has ensued all over the world,

with the

Church of Peter as the central node

from which it has emanated.

This strife between Magdalene and Peter is, therefore, part of a great planetary wound

It is a gash that is not just personal to these two people, but one that exists

between the

Masculine and Feminine, all men and all women.

This wound, this rift, this conflict is thus part of what is in need of

​Healing, reconciliation, and forgiveness.

In the Gospel of Mary Magdalene, she seems to be

Jesus’ preferred follower;

I then talked about the idea that there were women apostles in the earliest period of the church

– according to Paul himself –

and pointed out an old tradition that in fact

Mary was the very first apostle.

In parts of the early Christian tradition Mary and Peter

were sometimes

Portrayed in controversy over who was


Number One!


Mary was the original apostle – the one commissioned to tell the good news of Christ’s resurrection –  is found already in the books of the New Testament.  In the Gospel of Mark, it is Mary Magdalene along with Mary the mother of James and Salome who come to the tomb on the third day, learn from a young man there that Jesus has been raised, and are told then to go tell the disciples. 

In this account, it is true, they say nothing to anyone “for they were afraid” (Mark 16:8).  And there is no word here of Christ himself appearing to these women (or to the other disciples, for that matter).  But in the later account of Matthew, Mary along with “the other Mary” not only learn of Jesus’ resurrection from an angel at the tomb, they are also instructed to tell the others.  Jesus himself appears to the women and commissions them to “tell my brothers (i.e., the men disciples) to go to Galilee; and they will see me there” (Matthew 28:11).  We are not explicitly told that the women did what they were told, but we do learn that

The disciples

Made a trip to Galilee and that Jesus appeared

to them there – so one can assume

That the women fulfilled their commission.
​
It is in the last New Testament Gospel to be written, John, that Mary herself is singled out as the first to see Jesus raised from the dead. 

According to this account, Mary comes alone to the tomb, finds it empty, and goes to tell Peter and the “beloved disciple.”  They race each other to the tomb to see that Jesus’ body is not there.  When they return to their homes, Mary is left outside the tomb, and Jesus suddenly appears to her.  She mistakes him for the gardener, and asks where he has taken the body.  But then he calls her by name, “Mary.”  And she recognizes him: “Rabbouni” (which means “Teacher.” ) Jesus commissions her to tell the disciples that he is about to ascend to heaven, and she does as she is told.

It is interesting that Paul never mentions the women discovering the empty tomb.  In fact, he never mentions the empty tomb. 

Or the women at all.  Any women. 

He instead refers to the appearances of Jesus after his death.  And all the appearances are to men

(unless one wants to argue that the “five hundred brothers” included “brothers and sisters”;
but if that’s what Paul meant, at least it is not what he said).

Some scholars have thought that Paul recounted only the stories of Christ’s appearances he knew about.  This would mean that the stories about the women at the tomb were not in broad circulation.  Others have pointed out that Paul is giving evidence for the Christian claims about Christ.  The evidence that he died is that he was buried; and the evidence that he was raised is that he appeared alive afterwards.  But since the point is evidence, it is sometimes argued,

Paul

Has restricted himself

To naming the men that Christ

Appeared to,

Since the testimony of women

Would not be admissible in a

Jewish court.

What is clear is that there were two competing traditions in early Christianity.  In one set of traditions, Christ first appeared to Mary Magdalene (and possibly other women); in the other he first appeared to Peter (and possibly other men).  One of the reasons this is interesting is that we have repeatedly seen through our discussion of Mary that there is a steady stream of stories that show her in competition with Peter.  Or at least that show Peter constantly becoming upset by the high status she is given by Christ. 

And so, in the Pistis Sophia, Peter complains that Mary gets to do all the talking. In the Gospel of Thomas Peter asks that Mary leave Jesus and the disciples, “for women are not worthy of life.” 

And in the Gospel of Mary,

Peter argues, in typically hotheaded fashion, that Mary’s revelation cannot have come from Christ, who would not have revealed his secrets privately to a woman rather than publicly to the men. 

This contest between Peter and Mary seems to go back to our earliest traditions


​My favorite disciple used to be Peter

I loved how much

Jesus loved and trusted him even though Peter often missed the mark,

Speaking and acting without remembering what Jesus taught him.

Peter stepped out of the boat and sank. He was admonished by Jesus to

“Get behind me, Satan.”

And he denied Jesus at Jesus’ most vulnerable hour and ran away.

I do have empathy for Peter.

It’s not hard to imagine Peter didn’t quite know what was going on.

All his preconceived notions were being challenged by Jesus.

He didn’t understand why Jesus did the things he did.

And the things Jesus said were so foreign to Peter, he couldn’t digest them,

Much less apply them to his own life and words.

It’s easy for us to SEE what

Peter 

Couldn’t see

because we know the story so well.

The way he reacted to the events that led to the crucifixion seem almost unbelievably comic.

Peter denied and ran away, but Jesus did not give up on him.


I especially love the redemption story in the last chapter of John’s Gospel when Jesus appeared to Peter and the disciples after the resurrection. The disciples were fishing. When Peter realized the figure calling to them from the shore was the risen Jesus, in his usual brash fashion, he dove into the water and swam to shore to see what his eyes could barely believe --

the risen Lord. Here Jesus called Peter,

he commissioned him to “feed my sheep” because Peter was coming to understand his love for Jesus.


“We are too familiar

to be able to hear how

shocking and scandalous

Jesus truly was.”


We are too familiar to be able to hear how shocking and scandalous Jesus truly was.

Our ears have heard the words of the Gospels repeatedly,

but like Peter we often just don’t “get it.”

We think we do. You, like me, have lived

With the stories of the Gospels in our churches as our faith has been

Formed from childhood into adulthood.

Peter is no longer my favorite.

He didn’t quite understand all along, but someone did understand,

someone we have failed to see, someone I have failed to see until now.

“Things are always different when you are looking from the bottom up,”

Rightly says Nelle Morton.

With this new vantage point,

 I can now notice the person who somehow

understood Jesus

when Peter did not:

Mary Magdalene.

She understood his mission and heart in a way

Peter couldn’t quite fathom.

Her steadfast faithful love of Jesus is what I admire the most.

She is now my favorite disciple,

for she faithfully followed Jesus in a way

the men

didn’t quite achieve.

“She is now my favorite disciple,

For she faithfully follows Jesus in a way the men

didn’t quite achieve.”

Mary Magdalene is mentioned by name in

All four Gospels

As a follower of Jesus

Who was providing for him

from her own financial means and

Who ministered to Jesus.

There were also women looking on from a distance. Among them were Mary Magdalene, and
Mary the mother of James the younger and of Joses, and Salome, 
who followed him when he was in Galilee and ministered to him,
and there were many other women who had come up with him to Jerusalem. 

— Mark 15:40-41

As we revisit the Gospels each season of Lent,

with this

New vantage point

​ we must make a mental note that

“Many other women,” and specifically Mary Magdalene,

Were present with the group of people traveling with Jesus.

In our minds, it is more likely that we picture

Jesus with 12 guys sitting around a campfire receiving

Wisdom from their teacher.

But that’s not an accurate imagining according

to the GOSPELS

There were women present, and likely children as well, as the culture of that time was highly family oriented.
​In fact, our internal landscape needs to be updated to include women in most of the stories of the Gospels.

Mary Magdalene was there 

in the

Begining , in the middle and there at the end.


She did not flee like

​Peter.


She remained, she was steadfast

Even beyond seemingly all hope and saw where

The body was laid.

Mary

Remembered all Jesus said, unlike the men.

Jesus would rise on the third day.

Then on the sabbath, Mary went to the tomb with

Spices in hand with the other women,

She spoke with an angel who told her

Not to be afraid and

Learned Jesus was indeed raised from the dead.

In the Gospel of Mark, translators often have preferred the shorter ending as more accurate, cautioning us that the longer ending may have been added later. But leaving out the longer ending diminishes the role of Mary Magdalene. Can we imagine the shorter ending was preferred by scribes for the reason of diminishing Mary’s role in the Gospel story?

Now after he rose early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. She went out and told those who had been with him, while they were mourning and weeping. 

But when

​ They heard that he was alive and had been seen by her, they would not believe it.

— Mark 19:9-11

Jesus appeared to Mary Magdalene 

​First

This is no accident.

As we have seen throughout the Gospels,

Jesus acted and spoke with

Great Purpose

even to the

Confusion of many like

Peter

The choices of Jesus seem strange. But make no mistake, Jesus was purposeful.

Jesus was purposeful in telling the women to tell the good news.

He commissioned

them first and then the male disciples at a later time.

Before this second commissioning in Mark, Jesus admonished the male disciples for their

“Lack of faith and stubbornness, because they had

Not believed those

(the women) who saw him after he had risen.”

Mary followed, Mary believed, 

Mary remained, Mary SHARED the

GOOD NEWS

She was a friend to Jesus like no other.

How could this exemplary woman not

be my favorite disciple?


Every woman in the gospels

with even-a bit of a past is now known as sinning sexually.

But back in the day, it didn’t take much

for a woman to be “a sinner.” Rabbinical law made sure of that.

Even going out once without a

head covering

could permanently

​Alter

One’s reputation–or going out alone at all.


Mary was a young widow without children.


Her parents had passed on and left the

Inheritance


to her brother,


So, she had money to start a business,

which her

Brother encouraged her to do because

of his poor health


She had been seen

​Talking with various men at different times

In the markets.


She didn’t spend that much time

doing cooking

or housework;

Her sister did much more of that.


So, from a rabbinic viewpoint, she was a sinner. 

You could gather

That she was not a prostitute from Luke’s own story,

but only now

Are readers beginning to put it together.


Let me show you the things you may have missed:


Prostitutes possessed little; otherwise, they wouldn’t have

​ Chosen

such a way to survive. 


​

She was far from poor,

Especially as an unmarried woman


Her family owned

an

​Alabaster Jar of Expensive Perfume,


Worth a year’s wages,

Which was kept as an


Heirlom 

​
She willingly served and anointed Christ out of

Sheer and joyful gratitude

for what he’s already done her,

He already

Blessed her with her eternal inheritance,

He already healed her,


She’s not praying for anything, she has everything

And shows her Pure gratitude
 

She did not dress like a prostitute 

or in any

Kind of suggestive way,


An uneducated man of that time might

Allude to that absurdity, 

But

If she had, it wouldn’t have taken a

Prophet to

Discern

“What kind of woman she was”


(Lk. 7:39)


Simon the Pharisee used Jesus’ interaction with her

As a test for whether


He was really a seeing-type of prophet.


They assumed Jesus was ignorant about her,

Which He would

Not have been had she been a prostitute

dressed-for-the-job. 


Jesus never told her to

go and sin no more”

As he does in other situations

Where sin was currently and centrally important.

He tells this to the woman caught in adultery

In John 8:11;

and to the man

Healed at the Pool of Bethseda

in John 5:14.

He knew in her case it was not necessary.

The Greek is clear

That her sin had “already been forgiven” 


​ She made her most offensive blunders in the past,

as a single,

Independent woman being observed by many

And she didn’t believe for a minute

That Jesus saw her

As Simon and the other religious leaders did


But also that He was now defending and honoring her

Simon the Pharisee didn’t know Jesus well at all,

He didn’t know the

New Testament Scriptures,

and Most ironic of all,

the sins

He was accusing her of was actually

Serving and cleansing him of his sins,

He was unclean

and needed purified by someone

​Pure

His dirt from the street

​ Was so heavy that

​ Jesus had to cleanse the temple of the

Money changers,

of Simon’s immoral financial deals,

Trespasses,

and outlandish dealings

With the community led the

Small town to

Assemble a public group

​ of well

over 800 people,

All disapproving the same Perspective

of this leaders lack of biblical

Teaching and Procedure,

and

​treatment of people

Hoping they find their way

To the throne


Of Grace

​Only

Someone who Knew Jesus well

 would have

The Courage to both counter the Pharisee’s


Extreme Unrefined Disrespect


In withholding hospitality, 

​After more than enough time 

And to POUR

Out her Gratitude to Him

So Publicly!


Jesus had resurrected her beloved brother Lazarus;

 and

Now the religious authorities

wanted Lazarus dead once more

(John 12:10).

It’s Spiritual not Physical,

Simon was learning

but never 

able to obtain knowledge

of Truth

We knew they were targeting Jesus, too

(John 11:53),

which He Himself had prophesied openly

(Mt. 16:21-23; Mk. 8:31-33; Lk. 9:43b-45).


In Mark’s and Matthew’s stories,

 Jesus dines in the small town of Bethany

​where she lived,


though she is not NAMED

​
John refers to her in John 11 as

the one who

Anointed the Lord with


Perfume,


And wiped his feet with her hair”

as

​though she was already known for this


John’s account of her

Anointing Jesus is yet to come

in chapter 12.

If there were more than one woman

who anointed Jesus,

John wouldn’t have referred to her

as “the one.”

And so I hope you will believe her when she says

She is


Mary of Bethany

In John’s gospel account 

of the

Woman who Anoints


Jesus


That day, she felt not only gratitude for forgiveness,

But the deepest grief

That those unqualified leaders

Publicly dishonored and rejected

She was anointing Jesus for Burial

 Clearly She KNEW

Exactly

What she was Doing,

as

John Remembers

 (12:7).


Jesus told us Many Times

that

He would die–and

Return

To Life on the Third Day


Most of The Twelve didn’t

Accept this, 


But She and

Many of the women Did

[Note that Luke’s gospel is not strictly chronological].


Mark, Matthew and Luke kept her identity a secret to

​protect her, while she was alive.

Jesus had especially praised her and connected her

with the spreading

of the gospel throughout the world

(Mt. 26:13; Mk. 14:9),


 Making her vulnerable to the authorities,


Like throwing someone you love to

the Wolves

​She sat at Jesus’ feet to learn

from him

In an unconventional way for a woman

(Luke 10:39).

It is no wonder that, in Luke’s and John’s versions, 

she took her place at his feet 

While he reclined, this time to show him

that

She honored Him

not

​only as Rabbi, but also as the


Messiah


Though not all of you will believe Mary of Bethany,

at least

UNDERSTAND that she was NOT a prostitute.


Jesus

wanted her to be known throughout time

for her act of


Love for Him


(Matt. 26:13; Mark 14:9)


So, I ask you to

take another Look at the

“text and the culture,”

Hear her Voice and THINK Again


​
(Luke 11:37–54)


Then Jesus spoke to the Crowds and to

His Disciples


“The scribes and Pharisees sit in Moses’ seat.

So practice and observe everything they tell you.

But do NOT do what they do,

for they

do NOT practice what they

Preach

They tie up heavy, burdensome loads and lay them on

men’s shoulders, but

they themselves are NOT willing to lift a finger

to move them

All their deeds are done for men to see.

They broaden their phylacteries and lengthen

their tassels

They love the “places of honor” at banquets,

The “chief seats in the synagogues,”

the “greetings in the marketplaces,”

and the “title”

of ‘Rabbi’ by which they are addressed


But you are not to be called

‘Rabbi,’

for you have one

Teacher,

and you are all brothers.


And do not call anyone on earth

your father,

for you have one Father,

who is in heaven.

Nor are you to be called

instructors,

for you have one Instructor,


The CHRIST


the greatest among you shall be your servant.
For whoever exalts himself will be humbled,
and whoever humbles himself will be exalted.

Woe to you, scribes and Pharisees, you hypocrites!

You shut the kingdom of heaven in men’s faces.

You yourselves do not enter, nor will you let in

those who wish to enter.

Woe to you, scribes and Pharisees, you hypocrites! You traverse land and sea to win a single convert,
and when he becomes one, you make him twice as much a son of hell as you are.

Woe to you, blind guides!

You say, ‘If anyone swears by the temple, it means nothing; but if anyone

swears by the gold of the temple,

he is bound by his oath.’You blind fools!

Which is greater: the gold,

or the

TEMPLE that makes it SACRED?

And you say, ‘If anyone swears by the altar, it means nothing;

but if anyone swears

by the gift on it, he is bound by his oath.’

You blind men! Which is greater: the GIFT, or the altar that

Makes it SACRED?

So then, he who swears
by the
altar swears by it and by everything on it.

And he who swears by the temple swears by it and by the

One who dwells in it.

And he who

Swears by heaven swears by God’s throne and

by the One who sits on it.

Woe to you, scribes and Pharisees,

you hypocrites!

You pay tithes of mint, dill, and cumin.


But

You have Disregarded
​

The Weightier

Matters of the Law:


Justice, Mercy, and Faithfulness


You should

​Have Practiced the LATTER,

​without

Neglecting the Former


You blind guides!

​

You Strain out a Gnat but Swallow

a CAMEL!


Woe to you, scribes and Pharisees, you hypocrites!


You clean the outside

of the cup and dish,

but inside they are

full of

greed and self-indulgence.

Blind Pharisee!


-First Clean the Inside-
​

of the cup and dish, 

so that


The Outside may become

Clean as well


Woe to you, scribes and Pharisees, you hypocrites!

You are like whitewashed tombs, which look beautiful

on the Outside

but on the Inside are full of dead men’s bones and

Every kind of -Impurity-

In the same way, on the outside you -Appear- to be

Righteous 

but on the inside

You are full of hypocrisy and wickedness

Woe to you, scribes and Pharisees, you

hypocrites!


You Build Tombs

for

The Prophets and Decorate the Monuments

of the

RIGHTEOUS

And you say, ‘

If we had lived in the days of

our fathers,

We would not have been partners

with them in shedding the blood of

the prophets.’


So you testify

Against yourselves that you are

the sons of those

Who murdered the prophets


Fill up, then, 

the measure of

the sin of your fathers
​

You snakes! You brood of vipers! How will you escape the sentence of hell?


Because of this,


I am sending you

Prophets and wise men and


Teachers


Some of them you will kill and crucify, and others you will

flog in your

Synagogues and persecute from

​
town to town


And so upon you will come all the righteous blood shed on earth,
from the
Blood of righteous Abel to the blood of Zechariah son of Berechiah,
whom you
​Murdered between the temple and the altar.

Truly I tell you, all these things will come upon this generation.
.

John 2

Jesus Changes Water Into Wine

On the third day

A wedding took place at Cana in Galilee. 

Jesus’ mother was there, and Jesus and his disciples

Had also been invited to the wedding. 

When the wine was gone, Jesus’ mother said to him, “They have no more wine.”

“Woman, why do you involve me?” Jesus replied. “My hour has not yet come.”

His mother said to the servants, “Do whatever he tells you.”

Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing,

 Each holding from twenty to thirty gallons.

Jesus said to the servants, “Fill the jars with water”; so they filled them to the brim.

Then he told them, “Now draw some out and take it to the master of the banquet.”

They did so, and the master of the banquet tasted the water that had been turned into wine

He did not realize where it had come from, though the

servants who had drawn the water

knew

 Then he called the bridegroom aside and said, “Everyone brings out the choice wine first and then

the cheaper wine after the guests have had too much to drink;

but you have saved the best till now.”
​
What Jesus did here in

Cana of Galilee was the first of the signs through which

he revealed his glory; 

and his

disciples believed in him.

After this he went down to Capernaum 

with his

​mother and brothers and his disciples.

There they stayed for a few days.


Jesus Clears the Temple Courts


When it was almost time for the Jewish

Passover, 

Jesus went up to Jerusalem.

 the temple

Courts he found people

selling

Cattle, sheep and doves, and others


Sitting  at  tables

Exchanging   money


So he made a whip out of cords,

and

Drove all from the temple courts, both sheep and cattle;


he scattered the coins

of the

Money changers and overturned their


Tables


To those who sold doves he said,

 “Get these out of here!


Stop Turning


My Father’s House into a


Market!” 


His disciples remembered that it is written: “Zeal for your house will consume me.”


The Jews then responded to him,

“What sign can you show us to prove your authority to do all this?”


Jesus answered them, “


Destroy this temple, and I will raise it again


In three days.”


They replied, “It has taken forty-six years to build this temple, and you are going to


RAISE it in THREE days?”


 But the temple he had spoken of was

His body


After he was raised from the dead, his disciples recalled what he had said. 


Then they believed the scripture and the words that Jesus had spoken.


Now while he was in

Jerusalem at the Passover Festival, 


MANY people SAW the SIGNS he was

performing

and BELIEVED in his NAME


 But Jesus would not entrust himself to them,

for

he knew all people. 


He did not need any testimony about

Mankind, 


for he KNEW

What was in each person.



Jesus Teaches Nicodemus


Now there was a Pharisee, a man named Nicodemus who was a

member of the Jewish ruling council. 


He came to Jesus at night and said, “Rabbi, we know that

You are a teacher who has come from God


For no one could perform the signs you are doing if


God were not with him.”

Jesus replied, 


“Very truly I tell you,

No one can see the kingdom

of God

Unless they are born again


“How can someone be born when they are old?”

Nicodemus asked


. “Surely they cannot enter a second time

​into their

Mothers Womb to be Born!

Jesus answered, 


“Very truly I tell you,

No one can enter

the

kingdom of God unless

they are

Born of water and the Spirit. 


Flesh gives birth to flesh,

but the

Spirit gives Birth to Spirit


You should not be surprised at my saying, ‘You must be born again.’ 


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.”


“How can this be?” Nicodemus asked.


“You are Israel’s teacher,” said Jesus, “and do you not understand these things? 


Very TRULY I tell you,


We speak of what we KNOW, 

and

We TESTIFY

To what we have SEEN,


but still you

People do not accept

Our Testimony


I have spoken to you of

Earthly things

and you do not believe;

How then will you

believe

If I speak of heavenly things? 


No one has ever

Gone into heaven except THE ONE

who came

From HEAVEN—the SON of Man


Just as Moses lifted up the snake in the wilderness, so the


Son of Man must be LIFTED up,

 that everyone who

Believes may have eternal life in him.”


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. 


Whoever believes in him is not condemned, but whoever

Does not believe

Stands condemned already because they have

Not believed in the NAME of God’s one and only SON


This is the verdict:

Light has come into the world,

but people

Loved darkness instead of light because

their deeds were evil


 Everyone who does evil hates the light,

and will not come into

the light

for fear

That their deeds will be exposed


But whoever


Lives by the TRUTH comes into

the light


So that it may be Seen plainly

that what they have

done has been done in the


Sight of God


​
John Testifies Again About Jesus

After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized. Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were coming and being baptized. (This was before John was put in prison.)

 An argument developed between some of John’s disciples and a certain

Jew over the matter of ceremonial washing

They came to John and said to him, “Rabbi, that man who

was with you on the other side of the

Jordan

The one you testified about—look, he is baptizing, and everyone is going to him.”

To this John replied,

“A person can receive only what is given them

from HEAVEN

You yourselves can testify that I said, ‘

I am not the Messiah but am sent ahead of him.’ 


The bride belongs to the bridegroom

The friend who attends

The bridegroom waits and listens

for him,

And is full of JOY

when he hears the bridegroom’s voice.

That JOY is mine, and it is now COMPLETE

He must become greater; I must become less.”

The ONE 

Who comes from above is above all;

the

​ One who is from the earth belongs to the earth,

and speaks

As one from the earth. 


The one

Who comes from heaven is above

all. 

He testifies to what he has SEEN and HEARD, but no one

Accepts his testimony. 

Whoever has accepted it has certified that God is TRUTHFUL

For the one

Whom God has sent speaks the words of God, for

God gives the SPIRIT without limit. 

The Father loves the Son and has placed everything

In his hands. 

Whoever believes in the Son has eternal life, 

but whoever rejects the Son will not see life, for

God’s wrath remains on them.



The Healing at the

POOL

Some time later, Jesus went up to Jerusalem for one of the

Jewish festivals. 

Now there is in Jerusalem near the

Sheep Gate a pool,

which in Aramaic is called

Bethesda

and which is surrounded by five covered colonnades. 

Here a great number of

disabled people used to lie—the blind, the lame,

the paralyzed. 

One who was there had been

an invalid for thirty-eight years. When

Jesus saw him lying there

and


Learned that He

had

Been in this Condition

For a Long Tine,


he asked him,

 “Do you want to get well?”


“Sir,” the invalid replied,


“I have no one to help me into the pool

when

the water is stirred


While I am trying to get in,

someone else goes down ahead of me.”


Then

Jesus said to him, “Get up! Pick up your mat and walk.

At once the man was cured;

he picked up his mat and walked.


The day on which this took place was

a Sabbath, 

and so the Jewish leaders said to the

man who had been healed,

It is the Sabbath;

the law forbids you to carry your mat


But he replied, “The man who made me well said to me, ‘Pick up your mat and walk.’ ”

So they asked him, “Who is this fellow who told you to pick it up and walk?”

The man who was healed had

no idea who it was, for Jesus had slipped away into the crowd that was there.

Later

Jesus found him at the temple and said to him, “See, you are well again.

Stop sinning or something worse may happen to you.” 

The man went away and told the Jewish leaders

 that it was

Jesus who had made him well.



The Authority of the Son

So, because Jesus was doing these things on the Sabbath, the Jewish leaders began to persecute him. 

In his defense Jesus said to them, “My Father is always at his work to this very day, and I too am working.” 

For this reason they tried all the more to kill him; not only was he breaking the Sabbath,

but he was even

calling God his own Father, making himself

equal with God.

Jesus

gave them this answer: 

“Very TRULY I tell you, the Son can do nothing by himself; 

he can do only what

he sees his Father doing, because whatever

the Father does the Son also does. 

For the Father loves the Son and shows him all he does.

Yes, and he will show him even greater works than these, 

so that you will be amazed. 

For just as the Father raises the dead and gives them life, 

even so the Son gives life to whom he is pleased to give it. 

Moreover, the Father judges no one, but has

entrusted all judgment to the Son, 

that all may honor the Son just as

they honor the Father.

Whoever does not

​honor the Son does not honor the Father,

who sent him.

“Very truly I tell you,

whoever hears my word and believes him

who sent me 

has eternal LIFE

 and will not be judged but has

crossed over from death to LIFE

Very truly I tell you, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live. For as the Father has life in himself, so he has granted the Son also to have life in himself. 

And he has given him authority to judge because he is the Son of Man.

“Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned.

 By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me.



Testimonies About Jesus

 “If I testify about myself, my testimony is not true. 

There is another who testifies in my favor, and I know that his testimony about me is true.

“You have sent to John and he has testified to the truth. 

Not that I accept human testimony; but I mention it that you may be saved.

 John was a lamp that burned and gave light, and you chose for a time to enjoy his light.

“I have testimony weightier than that of John. 

For the works that the Father has given me to finish—the very works that I am doing--

testify that the Father has sent me. 

And the Father who sent me has himself testified concerning me. 

You have never heard his voice nor seen his form, nor does his word dwell in you, 

for you do not believe the one he sent. 

You study the Scriptures diligently because you think that in them you have eternal life. 

These are the very Scriptures that testify about me, yet you refuse to come to me to have life.

“I do not accept glory from human beings, but I know you.

I know that you do not have the love of God in your hearts. 

I have come in my Father’s name, and you do not accept me;

but if someone else comes in his own name, you will accept him. 

How can you believe since you accept glory from

one another but do not seek the glory that comes from the only God?


“But do not think I will accuse you before the Father.


Your accuser is Moses, 

on whom your hopes are set. 

If you believed Moses, you would believe me, for

he wrote about me. 


But since you do not believe what he wrote,

how are you

going to believe what I say?”


Mary, mother of Jesus

The title Regina Caeli, Queen of Heaven
derived in part
from the original Catholic teaching that 

Mary,

at the end of her earthly life,

was bodily and spiritually assumed

into HEAVEN

and that she is there honored as queen

Mary’s title as “Queen of Heaven and Earth” is a great scandal to many non-Catholic Christians.

After all, the Bible doesn’t mention anything about there being a 

Queen in God’s kingdom

All this royal attention

Catholics give to Mary—whether

it’s singing

“Hail, holy queen enthroned above”

or portraying Mary

in statues and paintings with a CROWN on

her head--

seems to many non-Catholics

to detract from the

Royalty of Christ, who alone is King of Kings.

Besides, how could

Mary be a queen, since she is not the wife of the Jesus but only his mother?

One biblical theme sheds light on these questions and serves as a

key for unlocking the mystery

of 

Mary’s queenship:

the Old Testament tradition of the

“queen mother” in the Davidic kingdom.

In the monarchy of King David, as well as in other ancient kingdoms of the Near East,

the mother of the ruling king held an important office

in the royal court

and played a key part in the process of dynastic succession.

In fact,

the king’s mother ruled as queen, not his wife.

The great pre-eminence of the king’s mother may seem odd from

our modern Western perspective,

in which we think of a queen as being the wife of a king.

However, recall that most ancient Near-Eastern kings practiced polygamy.

King Solomon had seven hundred wives (1 Kgs. 11:3)--

imagine the chaos in the royal court if all seven hundred were

awarded the queenship!

But since each king had only

one mother,

one can see the practical wisdom

in bestowing the queenship

upon her

A number of Old Testament passages reflect the important role of the queen mother in the Davidic kingdom. For example, almost every time the narrative of 1 and 2 Kings introduces a new monarch in Judah, it mentions the king’s mother as well, showing the mother’s intimate involvement in her royal son’s reign. Similarly, the queen mother is listed among the members of the royal court whom king Jehoiachin surrendered to the king of Babylon in 2 Kings 24:12.

Her royal office is also described by the prophet Jeremiah, who tells how the queen mother possessed a throne and a crown, symbolic of her position of authority in the kingdom: “Say to the king and the queen mother: ‘Take a lowly seat, for your beautiful crown has come down from your head. . . . Lift up your eyes and see those who come from the north. Where is the flock that was given you, your beautiful flock?’” (Jer. 13:18, 20). It is significant that God directed this oracle about the upcoming fall of Judah to both the king and his mother. Addressing both king and queen mother, Jeremiah portrays her as sharing in her son’s rule over the kingdom.

Probably the clearest example of the queen mother’s role is that of Bathsheba, wife of David and mother of Solomon. Scholars have noted the excellence of Bathsheba’s position in the kingdom once she became queen mother during Solomon’s rule. Compare the humble attitude of Bathsheba as spouse of King David (1 Kgs. 1:16–17, 31) with her majestic dignity as mother of the next king, Solomon (1 Kgs. 2:19–20). As spouse of the king, Bathsheba bows with her face to the ground and does obeisance to her husband, David, upon entering his royal chamber. In striking contrast, after her son Solomon assumed the throne and she became queen mother, Bathsheba receives a glorious reception upon meeting with her royal son:

“So Bathsheba went to King Solomon, to speak to him on behalf of Adonijah. And the king rose to meet her, and bowed down to her; then he sat on his throne and had a seat brought for the king’s mother; and she sat on his right. Then she said, ‘I have one small request to make of you; do not refuse me.’ And the king said to her, ‘Make your request, my mother; for I will not refuse you’” (1 Kgs. 2:19–20).
This account reveals the sovereign prerogatives of the queen mother. Note how the king rises and bows as she enters. Bathsheba’s seat at the king’s right hand has the greatest significance. In the Bible, the right hand is the place of ultimate honor. This is seen in particular in the messianic Psalm 110 (“Sit at my right hand until I make your enemies your footstool”).

In fact, many New Testament passages refer to the right-hand imagery of Psalm 110 to show Christ’s divinity and his reign with the Father over the whole universe (e.g., Hebrews 1:13). Thus, the queen mother sitting at the king’s right hand symbolizes her sharing in the king’s royal authority and illustrates how she holds the most important position in the kingdom, second only to the king.

This passage regarding Bathsheba also shows how the queen mother served as an advocate for the people, carrying petitions to the king. In 1 Kings 2:17, Adonijah asks Bathsheba to take a petition for him to King Solomon. He says to her: “Pray ask King Solomon—he will not refuse you—to give me Abishag the Shunammite as my wife” (1 Kgs. 2:17). It is clear that Adonijah recognizes the queen mother’s position of influence over the king, so he confidently turns to Bathsheba as an intercessor for his request.

A few Old Testament prophecies incorporate the queen mother tradition when telling of the future Messiah. One example is Isaiah 7:14, which originated during a time of dynastic crisis in Judah when Syria and Israel were threatening Jerusalem and plotting to overthrow King Ahaz. God offers Ahaz a sign that the kingdom will continue: “Hear then, O house of David! Is it too little for you to weary men, that you weary my God also? Therefore the Lord himself will give you a sign. Behold, a young woman shall conceive and bear a son and shall call his name Emmanuel”

(Isa. 7:13–14).

On one level, this passage points to the next king (Hezekiah) as a pledge that the Davidic dynasty will continue despite the threats of invading armies. At the same time, the royal son who is to be named “Emmanuel” points to the future messianic king
(cf., Isa. 9:6–7, 11:1–2).

This is why the New Testament says Jesus fulfills this prophecy from Isaiah (Matt. 1:23).

For our purposes we should note how this prophecy links the mother to her royal son. Since the oracle is addressed specifically to the Davidic household and concerns the continuation of the dynasty, the young woman bearing forth the royal son would be understood as a queen mother. This has implications for our understanding of Mary. Since the mother of the king always ruled as queen mother, we should expect to find the mother of the messianic king playing the role of the true queen mother in the everlasting Kingdom of God.

With this Old Testament background, we can now more clearly see how the

New Testament portrays Mary in light of the queen mother tradition.

The Gospel of Matthew has often been called the “Gospel of the Kingdom.” Matthew emphasizes that Jesus is “the Son of David,” who is the true King of the Jews establishing the “Kingdom of Heaven.”

With all this kingly imagery, it should not be surprising to find queen mother themes as well.

Right away, Matthew shows explicitly how the infant Jesus is the “Emmanuel” child as prophesied in Isaiah 7:14 (Matt. 1:23). As we saw above, this prophecy links the royal messianic child with his queen mother. Further, Matthew singles out the intimate relationship between the mother and her royal son by using the phrase “the child and his mother” five times in the first two chapters, recalling the close association between queen mother and royal son as described in the Books of Kings. Just as the queen mother was constantly mentioned alongside the Judean kings in 1 and 2 Kings, so Mary is frequently mentioned alongside her royal son, Jesus, in Matthew’s infancy narrative (Matt. 1:18; 2:11, 13, 14, 20, 21).

We find Mary portrayed against the background of Davidic kingdom motifs in Luke’s Gospel as well,

especially in his accounts of the Annunciation and Visitation.

First, the angel Gabriel is said to appear to a virgin betrothed to a man “of the house of David” (1:27). Then the angel tells Mary, “And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great, and will be called Son of the Most High; and the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever; and of his kingdom there will be no end” (Luke 1:31–33).

Hear the strong Davidic overtones describing Mary and her royal son: a woman from the house of David giving birth to a son who will be the new king whose reign will never end. With echoes from the queen mother tradition of the Davidic kingdom and the mother-son prophecy of Isaiah 7:14, we can conclude that Mary is being given the vocation of queen mother.

Mary’s royal office is made even more explicit in Luke’s account of the Visitation.

Elizabeth greets Mary with the title “the mother of my Lord” (Luke 1:43). This title is charged with great queenly significance. In the royal court language of the ancient NearEast, the title “Mother of my Lord” was used to address the queen mother of the reigning king (who himself was addressed as “my Lord”; cf., 2 Sam. 24:21). Thus with this title Elizabeth is recognizing the great dignity of Mary’s role as the royal mother of the king, Jesus.

Finally, Mary’s queenship can be seen in the great vision described in Revelation 12: “And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars; she was with child and she cried out in her pangs of birth, in anguish for delivery” (Rev. 12:1–2). Who is this newborn child? He is described as the messianic king exercising his dominion. In verse 5, the author of Revelation chose the messianic Psalm 2 to describe how this child will “rule all the nations with a rod of iron” (Rev. 12:5, Ps. 2:9). This royal son is taken up to heaven to sit on a throne (Rev. 12:5), and he ushers in the kingdom of God by defeating the devil: “Now the kingdom of our God has come, for the accuser has been throne down” (12:10).

Certainly, this newborn child is the royal Messiah, King Jesus.

In this light it is clear who this woman is who gave birth to the messiah: It is Mary.

the woman in Revelation 12

should be understood as both an individual (Mary) and a symbol for the people of God.

But for our purposes, once we see that this woman is Mary, the mother of Jesus, it is important to note how she is portrayed as queen in this passage. Her royal office is hinted at by the imagery of the sun, moon, and twelve stars, which recalls the Old Testament story of Joseph’s dream in which the sun, moon, and stars bow down before him, symbolizing his future authority (Gen. 37:9–11). Her queenship is made even clearer by the crown of twelve stars on her head. Just like the queen mother in Jeremiah 13:18, here Mary is wearing a crown, symbolizing her royal office in the kingdom of heaven. In sum, Revelation 12 portrays Mary as the new queen mother in the Kingdom of God, sharing in her son’s rule over the universe.

We have seen how the Old Testament queen mother tradition serves as an important background for understanding Mary’s royal office. Indeed, the New Testament portrays Mary as the queen mother par excellence. Thus, prayers, hymns, and art giving honor to Mary’s queenship are most fitting biblical responses for Christians. In honoring her as queen mother we do not take anything away from Christ’s glory, but rather we exalt him even more by recognizing the great work he has done in her and through her.

Understanding Mary as queen mother sheds light on her important intercessory role in the Christian life. Just like the queen mother of the Davidic kingdom, Mary serves as advocate for the people in the Kingdom of God today. Thus, we should approach our queen mother with confidence, knowing that she carries our petitions to her royal son and that he responds to her as Solomon did to Bathsheba:

“I will never refuse you.”

Holy Virgin, Mother of God, succour those who implore thy aid. O turn towards us. Hast thou, perhaps, forgotten men, because thou hast been raised to so close a union with God? Ah no, most certainly. Thou knowest well in what danger thou didst leave us, and the wretehed condition of thy servants; ah no, it would not become so great a mercy as thine to forget such great misery as ours is. Turn towards us then with thy power; for He who is powerful has made thee omnipotent in heaven and on earth. Nothing is impossible to thee, for thou canst raise even those who are in despair to the hope of salvation.

The more powerful thou art, the greater should be thy mercy.

Turn also to us in thy love. I know, O my Lady, that thou art all benign, and that thou lovest us with a love that can be surpassed by no other love. How often dost thou not appease the wrath of our Judge, when he is on the point of chastising us! All the treasures of the mercies of God are in thy hands. Ah never cease to benefit us; thou only seekest occasion to save all the wretched, and to shower thy mercies upon them; for thy glory is increased when, by thy means, penitents are forgiven, and thus reach heaven. Turn then towards us, that we also may be able to go and see thee in heaven; for the greatest glory we can have will be, after seeing God, to see thee, to love thee, and be under thy protection.

Be pleased then to grant our prayer; for thy beloved Son desires to honour thee, by denying thee nothing that thou askest

Amen


St. Peter Damian, Cardinal and Bishop

by
Fr. Francis Xavier Weninger, 1877

In the latter part of the tenth century was born, at Ravenna, in Italy, St. Peter Damian. Left an orphan at an early age, his elder brother took him into his house, where he was treated, not like one so nearly related, but as the lowest servant. The poor boy had neither enough to eat nor decent clothes to wear, and at last he was compelled by his brother to attend to the swine. He, however, complained to no one of treatment so heartless, but obeyed his brother in all things. When in the fields, he occupied most of his time in praying.


One day he found a piece of money, without knowing to whom it belonged.

He had a strong desire to buy with it something to eat, or better clothes,

but he overcame these wishes,

and, instead of so doing,

he had a Mass said for his departed parents.

This pious deed was soon richly rewarded,

for when another brother,

who had been long away from Ravenna, returned

and saw how cruelly Peter was treated,

he took pity on him, gave him food and clothes,

and sent him to a school, that he might not grow up ignorant.

The unusual talent

with which nature had endowed him,

his untiring diligence, combined with true piety,

made Peter

progress so rapidly in all his studies that from a pupil he soon rose to be an excellent teacher,
​and made himself honored and respected by every one.

This, by degrees, influenced his mind in such a manner that he began to be less fervent in his devotional exercises. 

One day, however, by Divine inspiration, came the thought:

“What does it avail in the end to be loved, honored, and praised by man?

Does it bring true happiness?

Why do you not think more earnestly on your salvation? Will you defer it to future years?

Who knows whether you will live

so long that you can make up for what you now neglect?

Human life is short and uncertain. Is it not better, without delay, to begin what we ought to do?"

Actuated by these wholesome thoughts, Peter resolved earnestly to turn his mind from earth to heaven.

He therefore devoted himself to prayers and mortifications, in the hope that God would inspire him in what way to direct his life. Providence so ordered it, that two hermits from the Hermitage of the Holy Cross, at Font-Avellana, came to the city. Peter, having become acquainted with them, inquired into their mode of living, and was soon filled with the ardent wish to follow their example.

As, however, their manner of life was extremely austere, he first tried himself in all those exercises which seemed to him hard to execute, such as fasting, watching, long prayers, retirement from all society, and the like; after which he repaired secretly to the hermitage, and was unhesitatingly received by the Superior.

The zeal with which Peter commenced and continued his new life! was very great, and he became, in a short time, a perfect model of spiritual perfection, while, at the same time, he acquired almost more than human wisdom. 


On account of his great endowments,

his superior

appointed him to guide the religious,

by his

​advice and exhortations, in the


path of sanctity


In this he

evinced so much ability that his fame soon spread

to other monasteries,

whose religious humbly begged that this preacher

might be sent to them,

that they also might have the benefit of

his instructions.


This request was granted, and Peter continually


travelled from one monastery to another,

preaching and exhorting

the religious to strive after


holiness


In the course of time he was chosen Abbot, or Superior,

​
which office he filled with great benefit

to those in

his charge, as well as to their great satisfaction.

It also pleased Almighty God

further to glorify

His faithful servant by the gift of miracles.


The fame of these, and


still more of his heavenly wisdom,


reached Rome; and Stephen IX., then Pope,


sent for him,

and, after

sufficient proofs of his virtue and wisdom,


made him Cardinal and Bishop of Ostia.


Nothing but obedience

could prevail on the humble servant of God

to leave his monastery,

and it would be no easy task

to relate the works

of this holy man, not only in Rome,

but in other cities

to which

he was sent on affairs of importance,

for the benefit of the Church

and the

salvation of souls. 

One day, several years after his nomination as Cardinal,
having happily concluded some business upon which the
Pope had sent him to Milan and Parma,
he was permitted to ask a favor as a recompense
for the many great services he had rendered to the Pontiff.


The Saint

requested to be allowed to

return to the desert,

and quietly to employ the remainder

of his life

in preparing himself for the

next world.

It cost him,

 however,

many prayers and tears before the permission

could be obtained.

As soon as he had received it, he went back to the

desert,

not to live there as a great Prelate,

but in the same manner as the other

hermits.


He was even much more exact in keeping the rules, much more austere in fasting, praying, and watching, than the others. It was observed that often, for forty days, he partook of no prepared food, all his sustenance at such times consisting of some herbs and water.

While he was indulging in the hope of continuing so peaceful a life, he received a sudden order from the Pope

to undertake a journey upon some affairs of the Church.

He obeyed the order, but, as he was returning to his beloved hermitage,

having happily concluded the business on which he had

been sent, he fell sick on the route near Faenza.

He, however, reached the city, and, having been brought to the

Convent of St. Mary,

he received

the holy Sacraments,

and died

on the feast of the See of St. Peter, for

whose honor and

advancement he had so zealously labored.

His death took place in the year 1072, and the 84th of his age. The works that he left for the benefit of posterity contain the most wholesome advice, and are, to our day, proofs of the greatness of his virtue and learning.

Practical Considerations

"Why do you not think more earnestly on working out your salvation?" It was thus that God asked St. Peter Damian, by inspiration, when he became neglectful in the exercise of virtue. Put the same question to yourself. What will be your answer?

You pay so much attention to other business: why so little to the business of your salvation?

It is by far the most important, as everything depends upon it.

If it be well done,

eternal happiness will be your portion; if not, you will be lost for all eternity.

It is your own affair; the benefit is yours if you do it well; the loss is also yours, and yours alone, if you neglect to do it. It is the only object for which you were placed upon this earth, for you were not created to be rich, happy, or honored, but that you should serve God and eventually go to heaven. 

Attend, therefore, in future, as Peter did, more carefully to this work than to any other.

"Thou art careful and art troubled about many things. But one thing is necessary" (St. Luke, x.).

Thus spoke Christ our Lord to the much concerned Martha.

Cannot the same be just as truthfully said of you?

You are occupied with many affairs, and you think of them day and night.

But there is one care that should employ your time most, namely, the care for your salvation.

St. Paul writes of this

"But we entreat you, brethren, that you abound more, and that you use your endeavor to be quiet,

and that you do your own business " (I. Thess. iv.).

Heed it well. "Your business."

The business of salvation is your business, and the only one for which

you are in the world.

Let it concern you before all others, and more than all others.

"The greatest care," says St. Eucherius, "should be the care for our salvation, as it is our greatest and most important business." "Life is short and uncertain:" thus we are admonished by the Holy Ghost. Yes, it is surely so. Life is short; it flies quickly; sometimes lasts only a few years; and even if it continued thousands of years, it would still be considered short in comparison with eternity, because all that ends in the course of time must in truth be regarded as short. Life is short. It is also uncertain, because you know not how long it will last. You count, perhaps, on many years, and who knows if you have even many more days to live?

In the course of this year, in this month, on this very day, your life may end. What follows from this?

Do as St. Peter did: be solicitous for your salvation. Employ well the short and uncertain time.

What you think necessary for your salvation defer not to a future, uncertain time.

The hope of having plenty of time to work out their salvation has deceived many, to their eternal ruin.

Keep watch that you do not deceive yourself by such a doubtful, dangerous hope. Life is short and uncertain. "Man knoweth not his own end: but as fishes are taken with the hook, and birds are caught by the snare, so men are taken in the evil time, when it shall suddenly come upon them." Thus speaks Holy Writ. Again, what have we to deduce from this? Nothing, but what is further said: "Whatsoever thy hand is able to do, do it earnestly; for neither work, nor reason, nor wisdom, nor knowledge, shall be in the grave, whither thou art hastening" (Eccl. ix.). This plainly declares that when you are dead you can no longer work out your own salvation. Therefore, set to work now, without loss of time, without delay, without hesitation, as it is unknown to you when your end will come. Take this admonition of God to your inmost heart. Add to it the words of St. Paul: "Therefore, whilst we have time, let us work good" (Gal. vii.).

Why? "Time is short," says the same holy Apostle.

And when you have trifled away this time, you cannot, in all eternity, repair the loss; as time, once gone, is irrecoverable.

"If the time which Divine goodness has bestowed upon us to do penance and work out our salvation is once lost,"

says St. Bonaventure, "it cannot be recalled in all eternity."


​Spiritual Blessings
​
(Romans 8:28–34)

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly realms.

 For He chose us in Him before the foundation of the world to be holy and blameless in His presence. In love He predestined us for adoption as His sons through Jesus Christ, according to the good pleasure of His will, to the praise of His glorious grace, which He has freely given us in the Beloved One.

In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace that He lavished on us with all wisdom and understanding. And He has made known to us the mystery of His will according to His good pleasure, which He purposed in Christ as a plan for the fullness of time, to bring all things in heaven and on earth together in Christ.
​
In 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, in order that we, who were the first to hope in Christ, would be for the praise of His glory.

And in Him, having heard and believed the word of truth—the gospel of your salvation—you were sealed with the promised Holy Spirit, who 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)

For this reason, ever since I heard about your faith in the Lord Jesus and your love for all the saints, I have not stopped giving thanks for you, remembering you in my prayers, 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, and the surpassing greatness of His power to us who believe. These are in accordance with the working of His mighty strength, 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,

which is His body, the fullness of Him who fills all in all.


The overall teaching of the church contains many elements, but the primary message is explicitly defined:


“Christ died for our sins

according to the Scriptures [and] . . .

he was raised on the

third day

according to the Scriptures”

(1 Corinthians 15:3-4)


This is the unambiguous

GOOD NEWS,

and it is

“of first importance.” Change that message,

and the

basis of faith shifts from Christ to something else.

Our eternal destiny depends upon HEARING

“the word of TRUTH, the GOSPEL of your

SALVATION”


(Ephesians 1:13; see also 2 Thessalonians 2:13-14).


Sound doctrine is

important because the GOSPEL is a sacred

TRUST,

and we dare not tamper

with God’s communication to the world.

Our duty is to deliver the message,

not to change it.

Jude conveys an urgency in guarding the TRUST:

“I felt I had to write and urge you

to contend for the faith

that was once for all ENTRUSTED to the saints”


(Jude 1:3; see also Philippians 1:27)


To “contend” carries the idea of strenuously fighting for something, to give it everything you’ve got.
The Bible includes a warning neither to add to nor subtract from God’s Word

(Revelation 22:18-19)

Rather than alter the apostles’ doctrine,

we receive what

has been passed down to us

and keep it

“as the pattern of sound teaching,

with

FAITH and LOVE in CHRIST

​Jesus”


(2 Timothy 1:13)


Sound doctrine is important

because what we believe affects

what we do


Behavior is an Extension

of theology,

And there is a direct correlation

between

What we think and How we Act


For example, two people stand on top of a bridge;

one believes he can fly,

and the

other believes he cannot fly.

Their next actions will be quite dissimilar. In the same way, a man who believes that there is no such thing as right and wrong will naturally behave differently from a man who believes in well-defined moral standards. In one of the Bible’s lists of sins, things like rebellion, murder, lying, and slave trading are mentioned.

The list concludes with “Whatever else is contrary to the Sound DOCTRINE”

(1 Timothy 1:9-10).

In other words,
​

true teaching promotes righteousness;


sin flourishes where “the sound doctrine”

is opposed.


Sound doctrine is important because we must

ascertain TRUTH in a world of falsehood

 “Many false prophets have gone out into the world”

(1 John 4:1).

There are tares among the wheat and wolves among the flock

(Matthew 13:25; Acts 20:29).


The best way to distinguish

TRUTH

from falsehood

is to

KNOW what the TRUTH is


Sound doctrine is important because the end of sound doctrine

is LIFE

“Watch your life and doctrine closely. Persevere in them,

because if you do,

you will save both yourself and your hearers”
​

(1 Timothy 4:16).


Conversely, the

end of unsound doctrine is destruction.


“Certain men whose condemnation was written about long ago have

secretly slipped in among you.

They are godless men, who change the grace of our God into a

license for immorality and

deny Jesus Christ our only Sovereign and Lord”

(Jude 1:4).

Changing God’s message of grace is a “godless” thing to do,

and the condemnation for such a deed is severe


Romans 5:6-8

For at just the right time, while we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. But God proves His love for us in this: While we were still sinners, Christ died for us.

Hebrews 9:28
so also Christ was offered once to bear the sins of many; and He will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him.

2 Corinthians 5:21
God made Him who knew no sin to be sin on our behalf, so that in Him we might
become the righteousness of God.

Isaiah 53:5-6
But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed. / 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.

Colossians 1:21-22
Once you were alienated from God and were hostile in your minds, engaging in evil deeds. / But now He has reconciled you by Christ’s physical body through death to present you holy, unblemished, and blameless in His presence--

Ephesians 2:16-18
and reconciling both of them to God in one body through the cross, by which He put to death their hostility. / He came and preached peace to you who were far away and peace to those who were near. / For through Him we both have access to the Father by one Spirit.

John 3:16-17
For God so loved the world that He gave His one and only Son, that everyone who believes in Him shall not perish but have eternal life. / For God did not send His Son into the world to condemn the world, but to save the world through Him.

Hebrews 10:10-12
And by that will, we have been sanctified through the sacrifice of the body of Jesus Christ once for all. Day after day every priest stands to minister and to offer again and again the same sacrifices, which can never take away sins. / But when this Priest had offered for all time one sacrifice for sins,
He sat down at the right hand of God.

Romans 6:10
The death He died, He died to sin once for all; but the life He lives, He lives to God.

1 John 2:2
He Himself is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.

Isaiah 53:11
After the anguish of His soul, He will see the light of life and be satisfied. By His knowledge My righteous Servant will justify many, and He will bear their iniquities.

Galatians 3:13
Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.”

Matthew 27:50-51
When Jesus had cried out again in a loud voice, He yielded up His spirit. / At that moment the veil of the temple was torn in two from top to bottom. The earth quaked, and the rocks were split.

Acts 2:24
But God raised Him from the dead, releasing Him from the agony of death, because it was impossible for death to keep Him in its grip.

Romans 8:3
For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin. He thus condemned sin in the flesh,

1 Peter 2:21-24
For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: … 

1 Peter 4:1
Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;

Isaiah 53:4-6
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted… 

Zechariah 9:9
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.

Matthew 27:19,24
When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him… 

Acts 3:14
But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;

Ephesians 2:16-18
And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: … 

1 Peter 4:1
Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;

Daniel 9:26
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

Romans 4:25
Who was delivered for our offences, and was raised again for our justification.

Romans 1:4
And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

Romans 8:11
But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead
​shall also quicken your mortal bodies by his Spirit that dwelleth in you.
​


Messiah is mashiach 

and means

“ANOINTED one” or “chosen one.”

Christos is CHRIST


The NAME

“Jesus CHRIST” is the same

as

Jesus the MESSIAH


In biblical times,

anointing someone with

oil

was a SIGN that God

was consecrating or setting

apart

that person for a particular

role.

Thus, an “anointed one”

was someone with

a special, God-ordained purpose


In the Old Testament, people were anointed for the

positions of prophet, priest, and king.

God told Elijah to anoint Elisha to succeed him as Israel’s prophet (1 Kings 19:16).

Aaron was anointed as the first high priest of Israel (Leviticus 8:12)

Samuel anointed both Saul and David as kings of Israel (1 Samuel 10:1; 16:13).

All of these men held “anointed” positions. But the Old Testament

predicted a

coming Deliverer, chosen by God to redeem Israel

(Isaiah 42:1; 61:1–3)


This Deliverer the Jews called the

MESSIAH

Jesus of Nazareth

was and is

The prophesied MESSIAH

(Luke 4:17–21; John 4:25–26).


Throughout the New Testament, we see

proof that

Jesus is the Chosen One:

“These [miracles] are written that you may

believe that

Jesus is the MESSIAH, the SON of God,

and that by

believing you may have life in his NAME”

(John 20:31).

We also hear testimonies that Jesus is “the Messiah, the Son of the living God”

(Matthew 16:16).

The ultimate evidence that Jesus is indeed the promised Messiah, the Anointed One, is His resurrection from the dead. Acts 10:39–43is an eyewitness testimony to His resurrection and the fact that “he is the one whom God appointed as judge of the living and the dead.”


Jesus fulfills

the role of PROPHET, PRIEST, and KING,

which is further

evidence to His being the MESSIAH


He is a PROPHET,

because He embodied and preached

the WORD of God


(see John 1:1–18; 14:24; and Luke 24:19);


a PRIEST, because His death

atones for our sins and reconciles us to the Father

(see Hebrews 2:17; 4:14);

and a KING, because after His RESURRECTION God gave all authority to Him

(see John 18:36; Ephesians 1:20–23; and Revelation 19:16)


The Jews of Jesus’ day

expected the

MESSIAH to REDEEM Israel by overthrowing

the rule of the Romans

and establishing an earthly kingdom

(see Acts 1:6).

It wasn’t until after

Jesus’ RESURRECTION

that His disciples finally began to understand

what the prophecies in the

Old Testament really meant the MESSIAH would do

(see Luke 24:25–27).

The MESSIAH was “anointed” first to deliver His people spiritually;

that is, to redeem them from sin

(John 8:31–36).

He accomplished this salvation through His death and resurrection

(John 12:32; John 3:16).


Suffering for Righteousness

But even if you should suffer for what is right, you are blessed. “

Do not fear what they fear; do not be shaken.”

But in your hearts sanctify Christ as Lord

 be prepared to give a defense to everyone who asks you the reason for the hope that is in you. But respond with gentleness and respect, Keeping a clear conscience, so that those who slander you may be put to shame by your good behavior in Christ. For it is better, if it is God’s will, to suffer for doing good than for doing evil.

For Christ also suffered for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit, whom He also went and preached to the spirits in prison who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. 

In the ARK

​a few people, only eight souls, were

saved through water

And this water symbolizes the baptism that now saves you also--

not the removal of dirt from the body,

but the pledge off a clear conscience toward God—through the

RESURRECTION of Jesus CHRIST,

who has gone into heaven and is
,
at the right hand of God,

with angels, authorities, and powers subject to Him.


These are the two

olive trees and the two lampstands

that stand

before the Lord of the earth

Prior verses indicated that these two witnesses would

prophesy for 1,260 days.

The witnesses are referred to here as the two olive trees and the two LAMPSTAND

that stand before the Lord of the earth.

The reference is appropriate. The Old Testament prophet Zechariah received

a vision of a gold lampstand and two olive trees, one on each side of the LAMPSTAND

The lampstand had a bowl and lamps into which the olive trees poured OIL

OLIVE OIL was used in Bible times as fuel for lamps.

The angel who gave the vision told Zechariah:


Not by might, nor by power, but by my Spirit, says the LORD of hosts

(Zechariah 4:6), and he identified the lampstands as

the two anointed ones who stand by the Lord of the whole earth

 (Zechariah 4:14).

Jesus told a parable about ten virgins.

Five

of them were wise; they took flasks of OIL with their

lamps.

One can see the oil in Matthew 25 as the

Holy Spirit,

and the 2 olive trees in Zechariah as the

witnesses of Revelation.

Based on that,

God's two witnesses during the second half of the tribulation

will be empowered by

the Holy Spirit to shine God's light into a dark world.


Apocalyptic literature has one fundamental

message:


In spite of present hardships, evil

CANNOT CONQUER 

Good is always ultimately VICTORIOUS

​
The Book of Revelation, written when the church was sorely persecuted by Roman emperors, testifies that the People of God can never be overcome. Jesus, the Lamb of God, is clearly the conqueror. In order to convince his audience of this basic truth, the apocalyptic author uses arcane imagery involving colors, numbers, veiled references to earlier writings both religious and secular and to the politics of former and present ages. If any book of the Bible demands an interpreter – and one who is well versed in the

teachings of the Church

 it is the Book of REVELATION

 The

longstanding belief of

the Church

that that Mary

was taken up into heaven was declared

infallibly

by Pope Pius XII on Nov. 1, 1950. In his

Apostolic constitution

“Munificentissimus Deus” declaring the Assumption to be


TRUE


he said:

We pronounce, declare and define it to be a

divinely

REVEALED dogma that the

immaculate Mother of God, the ever

Virgin Mary,

having completed the course of

her earthly life,

was assumed body and soul to

heavenly glory.

So medieval paintings of Mary’s Assumption

into HEAVEN

often resemble paintings of Jesus’ own Ascension --

although the two

are not the same. In the case of the Assumption,

we believe that God transported Mary’s body to heaven;

while in the case of the Ascension,

Jesus traveled heavenward while the crowd watched, and of his own volition. 

You may celebrate the Dormition of Mary, or the “Sleep” of Mary

Christians in those traditions

believe that Mary actually died.

Only after her death and burial, they would say,

Was she taken up from the Tomb and drawn,

body and soul,

Into HEAVEN where she sits

beside her Divine Son.

The Writing is usually that all of the Apostles were

Gathered around her Body

One variant is that she had been buried and the Apostle Thomas

— yes, that doubting one, again --

was not present for her

Death

The Tomb was Opened for him to View the Body,

but she was Gone!

Did Mary

contract pneumonia, cough incessantly,

lose consciousness and die?

Or did she age gracefully and finally, smiling sweetly,

allow God

to carry her sinless body to be with him in

heaven for all eternity?.

The dogma of the “Assumption” does not explain just how it happened.

In fact, the event of the

Assumption is not mentioned at all in the Scriptures.

But we believe that from

the first moment of her conception, Mary was

preserved from sin.

That is, God preserved Mary from

not just actual sin

 the small and large sins which you and I commit

but also original sin,

That taint of a sinful nature which we inherit

from our parents Adam and Eve.

This was in order that she could be the

“Ark of the Covenant,”

the spotless

VESSEL

suitable to bear the Christ Child

The belief in Mary’s bodily

ASSUMPTION appears in the writings of the

Early Church Fathers:

Bishop St. Melito of Sardis (who died around A.D. 200) wrote in an

Apocryphal Story

Called the Transitus Mariae (The Passage of Mary)

 that Mary died

In the Presence of the Apostles in Jerusalem

and then,

Her body just disappeared — or was buried,

and then disappeared

St. John Damascene (who died in A.D. 749) recorded a story about the

Assumption:  

“St. Juvenal, Bishop of Jerusalem, at the Council of Chalcedon (451),

made known to the Emperor Marcian and Pulcheria,

who wished to possess the body of the Mother of God, that Mary died in the presence of all the Apostles, but that her tomb, when opened, upon the request of St. Thomas, was found empty; wherefrom the Apostles concluded that the body was taken up to heaven.”

Byzantine Rite Catholics celebrate the Feast of the Dormition on Aug. 15. The feast was established by the
Byzantine Emperor Mauritius (582-602) to celebrate

our Lady’s death and assumption.

Some historians believe that the feast was already celebrated before that, even before the

Council of Ephesus in 431.

There is a certain logic to believing that

Mary was assumed into heaven without ever undergoing the pain of death.

She was sinless, and physical death

is one of the punishments imposed by God as a consequence of sin.

But on the other hand, I know she wasn’t

preserved from sorrow

(just think of her grief at the death of her beloved Son!),

and she probably got her

​fair share of mosquito bites and sunburn and tired feet;

so why not also bodily deterioration?.


The Logic of the Assumption,

in Light

of Microchimerism

One very good case for Mary’s assumption into heaven has been provided by science in the past few years, as scientists have become aware of (and have published academic papers about) fetomaternal microchimerism. Researchers have learned that there is an exchange of cells between the developing fetus and the pregnant woman, so that each contains some part of the other’s DNA. Even years after the child has been born and has grown to adulthood, a mother retains some of her child’s cells in her heart, in her brain, in her blood. In 2012, a study conducted in Seattle detected cells with the Y chromosome in multiple areas of the brains of dead women.

So can a mother forget her child?

Already we know that the Second Person of the Holy Trinity did not undergo decay — that Jesus returned to the Father. And we understand that he wanted to honor his mother, and that the sinless one was preserved from sin, and also from decay. Microchimerism gives us yet another way to understand Mary’s Assumption: As Jesus ascended into heaven, it seems fitting that his unique DNA should not remain on the earth to undergo decay.

What matters is that she is our mother.

She loves us with a mother’s love; and we saw, at the

wedding feast of Cana,

how she has the ear of her Divine Son.

She is able to intercede for us before the Throne of God.

Holy Mary, Mother of God,

Pray for us sinners

Now and at the hour of our death

The crowning of Mary as Queen of all creation

is the

culmination of all the privileges granted

to our Lady

The Mother of God,

assumed body and soul into heaven, is raised by

the Most Holy Trinity

above the choirs of angels and all the saints: 

Greater than you, only God, exclaim the Christian people


A messianic psalm sings of the King's glory, and also of the glory of the Queen: 

Thou art the fairest of the children of Adam; grace is poured out on thy lips, for God has blessed thee forever and ever…Thy throne, O God, is forever, without end; a scepter of righteousness is the scepter of thy reign (Ps 44/45:3-7). Then the psalmist turns to the Queen: Listen, daughter, and see, give ear, forget thy people and the house of thy father, and the King will give thee beauty; he is thy Lord, turn to him… She is brought to the King, the bejeweled daughter of the King, radiant with glory, in robes of gold, trimmed in rich colors. With her virginal court following in procession…in happiness and rejoicing she is brought into the palace of the King (Ibid, 11-16).

The liturgy applies this psalm to Christ and Mary in heavenly glory

This interpretation is based on passages in the Gospels that refer explicitly

to our Lady.

At the Annunciation, St. Gabriel reveals to Mary that her Son 

will reign forever over the

house of Jacob and his reign will have no end

 (Lk 1:33).

Mary is to be mother of a son who, at the very instant of his conception as man, is King and Lord of all creation; and the mother who is to give birth to him will share in his kingship. St. Elizabeth, enlightened by the Holy Spirit, proclaims in a loud voice: Who am I that the Mother of my Lord should come to visit me? (Lk 1:43). And St. John the Evangelist, in his vision of the Apocalypse, describes a woman clothed with the sun, the moon under her feet, and on her head a crown of twelve stars (Rev 12:1). According to the Church's liturgy and tradition, this woman is Mary, who with Christ defeats the infernal dragon and is enthroned as Queen of the universe.

THE CERTAINTY THAT MARY IS THE MOTHER OF GOD AND MOTHER OF ALL MANKIND

IS WHAT GROUNDS

OUR FILIAL TRUST IN HER POWERFUL INTERCESSION

The Christian people have always attested to Mary's exalted glory as a sharer in Christ's royalty.

Like him, it is hers by birth

(as Mother of the King) and by right of conquest (as his faithful co-worker in the Redemption).

Our Lord has placed in her hands the superabundant merits He gained by his death on the Cross,

so that she might distribute them according to God's Will.

The Queenship of Mary is a consoling truth for all mankind,

especially when we feel deserving of divine punishment

as a just penalty for our sins.

The Church invites us to have recourse to Mary, our Mother and our Queen, in all our necessities.

The certainty that

Mary is the Mother of God and Mother of all mankind

is what grounds our filial

trust in her powerful

intercession, and encourages us to get up

after our falls.
​

The Woman and the Dragon

A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. She was pregnant and cried out in pain as she was about to give birth. Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on its heads. Its tail swept a third of the stars out of the sky and flung them to the earth. The dragon stood in front of the woman who was about to give birth, so that it might devour her child the moment he was born.  She gave birth to a son, a male child, who “will rule all the nations with an iron scepter.”

And her child was snatched up to God and to his throne.

 The woman fled into the wilderness to a place prepared

for her by God,

where she might be taken care of

for 1,260 days

Then war broke out in heaven.

Michael and his angels fought

against the dragon, 

and the dragon and his angels fought back. 

But he was not strong enough,

and they lost their place in heaven. 

The great dragon was hurled down—that ancient

serpent called the devil, or Satan, 

who leads the whole world astray. 

He was hurled to the earth, and his angels with him.

Then I heard a loud voice in heaven say:

“Now have come the salvation and the power
    and the kingdom of our God,
    and the authority of his Messiah.
For the accuser of our brothers and sisters,
    who accuses them before our God day and night,
    has been hurled down.

They triumphed over him
    by the blood of the Lamb
    and by the word of their testimony;
they did not love their lives so much
    as to shrink from death.

 Therefore rejoice, you heavens
    and you who dwell in them!
But woe to the earth and the sea,
    because the devil has gone down to you!
He is filled with fury,
    because he knows that his time is short.”

When the dragon 

saw that he had been hurled to the earth,

he pursued the woman

who had given birth to the male child. 

The woman was given the two

wings of a great eagle, 

so that she might fly

to the place prepared for her in the wilderness,

where she would be taken care of for a time, times and half a time, out of the serpent’s reach. Then from his mouth the serpent spewed water like a river, to overtake the woman and sweep her away with the torrent. But the earth helped the woman by opening its mouth and swallowing the river that the dragon had spewed out of his mouth. Then the dragon was enraged at the woman and went off to wage war against the rest of her offspring—those who keep God’s commands and hold fast their testimony about Jesus.

When Cardinal Newman preached on the Mary’s Assumption and Immaculate Conception
he gave evidence for those doctrines but he also said 

 “I am not proving these doctrines to you, my brethren; the evidence of them lies in the declaration of the Church. The Church is the oracle of religious truth, and dispenses what the apostles committed to her in every time and place.”

A plausible case can be made, however, that the Bible “reflects” the doctrine of the Assumption and that evidence for this dogma is implicitly found in John’s description of the woman in Revelation 12:1-6. This isn’t enough to prove Mary was assumed into heaven, but it does cohere with prior belief in Mary’s assumption and provides additional support for that claim.

So let’s examine what John says about this woman and consider the possible

Marian symbolism:

And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars; she was with child and she cried out in her pangs of birth, in anguish for delivery. And another portent appeared in heaven; behold, a great red dragon, with seven heads and ten horns, and seven diadems upon his heads. His tail swept down a third of the stars of heaven, and cast them to the earth. And the dragon stood before the woman who was about to bear a child, that he might devour her child when she brought it forth; she brought forth a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne, and the woman fled into the wilderness, where she has a place prepared by God,

in which to be nourished for

one thousand two hundred and sixty days.

Most biblical scholars

​ see the woman in Revelation 12 as having some connection with

bringing about the birth of the Messiah.

As a result, they see her as representing the people of God who preceded the Messiah,

which includes Mary, Israel, and even Eve.

Scholars also believe this woman represents the Church,

who gives

birth to the people of the New Covenant.

The multiplicity of meanings in the passage answers several common objections to

Mary being identified with this woman “clothed with the sun.”

For example, some critics say the woman’s experience of birth pangs conflicts with the long-standing belief that Mary (who was conceived without original sin) did not experience one of its punishments in the form of painful childbirth (Gen. 3:16). But these “birth pangs” could refer to Mary’s trials before the birth of Jesus, the pain she felt at the Cross, during which she became a spiritual mother to John (and by extension all believers), and the pain experienced by the people of God both before the Messiah’s birth and after his resurrection during Roman persecution.

God was very specific about every exact detail of the ark (Ex 25-30). It was a place where God himself would dwell (Ex 25:8). God wanted his words—inscribed on stone—housed in a perfect container covered with pure gold within and without. How much more would he want his Word—Jesus—to have a perfect dwelling place! If the only begotten Son were to take up residence in the womb of a human girl, would he not make her flawless?

The Virgin Mary is the living shrine of the Word of God, the Ark of the New and Eternal Covenant. In fact, St. Luke’s account of the Annunciation of the angel to Mary nicely incorporates the images of the tent of meeting with God in Sinai and of the temple of Zion. Just as the cloud covered the people of God marching in the desert (cf. Nm 10:34; Dt 33:12; Ps 91:4) and just as the same cloud, as a sign of the divine mystery present in the midst of Israel, hovered over the Ark of the Covenant (cf. Ex 40:35), so now the shadow of the Most High envelops and penetrates the tabernacle of the New Covenant that is the womb of Mary (cf. Lk 1:35).

according to the accurate interpretation,

our mother, O virgins, being a power

​ by herself

distinct from her children;

​whom the prophets,

according to the aspect of their subjects, have called sometimes

Jerusalem, sometimes a Bride, sometimes Mount Zion,

and sometimes

The Temple and Tabernacle

of God

Mary is the ever-virgin, mother of God, 

mother of all believers 

and 

Ark of the New Covenant 

who stands in contrast with the

Ark of the Old Covenant

that is also depicted as being in heaven

in the preceding verse

(Rev. 11:19)

Even Perry, an Evangelical Christian, admits


As part of the New Testament canon,

Revelation’s depiction of the heavenly woman

completes

the biblical Marian material

If this woman symbolizes Mary or, as we’ve seen can be plausibly claimed, this woman is Mary, then the belief that Jesus took his mother into heaven to reign with him becomes even more reasonable and the testimony of Scripture would serve as an implicit corroboration of this sublime mystery of our Faith.

While the apostle John was exiled on the island of Patmos, he wrote something that would have shocked any first-century Jew. The ark of the Old Covenant had been lost for centuries—no one had seen it for about 600 years. But in Revelation 11:19,

John makes a surprising announcement:

“Then God’s temple in heaven was opened, and the ark of his covenant was seen within his temple.”

At this point chapter 11 ends and chapter 12 begins. But the Bible was not written with chapter divisions—they were added in the 12th century. When John penned these words, there was no division between chapters 11 and 12; it was a continuing narrative.

What did John say immediately after seeing the Ark of the Covenant in heaven? “And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars; she was with child” (Rv 12:1-2). The woman is Mary, the Ark of the Covenant, revealed by God to John. She was seen bearing the child who would rule the world with a rod of iron (Rv 12:5). Mary was seen as the ark and as a queen.

But does this passage really refer to Mary?

Some say

the woman represents Israel or the Church,

and certainly she does.

John’s use of rich symbolism is well known,

but it is obvious from the Bible itself that

the woman is Mary.

The Bible begins with a real man (Adam), a real woman (Eve),

and a real serpent (the devil)


and it also ends with a real man (Jesus, the Last Adam [1 Cor 15:45]),

a real woman (Mary, the New Eve [Rv 11:19-12:2]), and a real serpent (the devil of old).


All of this was foretold in Genesis 3:15.

John Henry Cardinal Newman wrote about this passage in

Revelation:

What I would maintain is this, that the Holy Apostle would not have spoken of the Church under this particular image unless there had existed a Blessed Virgin Mary, who was exalted on high and the object of veneration to all the faithful. No one doubts that the “man-child” spoken of is an allusion to our Lord; why then is not “the Woman” an allusion to his mother? (On the Blessed Virgin Mary)

Later in the same chapter we read that the

devil went out to persecute the woman’s other offspring

Christians—which certainly seems to indicate that Mary is somehow the mother of the Church

(Rev. 12:17).

Even if someone rejects Catholic teaching regarding Mary, he cannot deny that Catholics have scriptural foundations for it. And it is a teaching that has been taught by Christians from ancient times. Here are a few representative quotations from the early Church—some written well before the New Testament books were officially compiled into the final New Testament canon:

Athanasius of Alexandria (c. 296–373) was the main defender of the deity of Christ against the second-century heretics. He wrote: “O noble Virgin, truly you are greater than any other greatness. For who is your equal in greatness, O dwelling place of God the Word? To whom among all creatures shall I compare you, O Virgin? You are greater than them all O [Ark of the] Covenant, clothed with purity instead of gold! You are the ark in which is found the golden vessel containing the true manna, that is, the flesh in which divinity resides” (Homily of the Papyrus of Turin).

Gregory the Wonder Worker (c. 213–c. 270) wrote: “Let us chant the melody that has been taught us by the inspired harp of David, and say, ‘Arise, O Lord, into thy rest; thou, and the ark of thy sanctuary.’ For the Holy Virgin is in truth an ark, wrought with gold both within and without, that has received the whole treasury of the sanctuary” (Homily on the Annunciation to the Holy Virgin Mary).

The Catechism of the Catholic Church echoes the words

​from the earliest centuries:

“Mary, in whom the Lord himself has just

made his dwelling,

is the daughter of

Zion in person, the Ark of the Covenant,

the place where

The glory of the Lord dwells

She is ‘the dwelling of God . . . with men’”

(CCC 2676).

The early Christians taught

the same thing that the Catholic Church

teaches today about Mary,

including her being

The Ark of the New Covenant.


​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.”

Acts 2:32-36
God has raised this Jesus to life, to which we are all witnesses. / Exalted, then, to the right hand of God,
He has received from the Father the promised Holy Spirit and has poured out what you now see and hear.
For David did not ascend into heaven, but he himself says: ‘The Lord said to my Lord, “Sit at My right hand ...

Hebrews 1:3
The 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.

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.

Colossians 3:1
Therefore, since you have been raised with Christ, strive for the things above, where Christ is seated at the right hand of God.

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.

Romans 8:34
Who is there to condemn us? For Christ Jesus, who died, and more than that was raised to life,
is at the right hand of God—and He is interceding for us.

Matthew 22:44
‘The Lord said to my Lord, “Sit at My right hand until I put Your enemies under Your feet.”’

Mark 16:19
After the Lord Jesus had spoken to them, He was taken up into heaven and sat down at the right hand of God.

Luke 22:69
But from now on the Son of Man will be seated at the right hand of the power of God.”

1 Corinthians 15:25-27

For He must reign until He has put all His enemies under His feet. / The last enemy to be destroyed is death.
For “God has put everything under His feet.” Now when it says that everything has been put under Him,
this clearly does not include the One who put everything under Him.

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.

Isaiah 53:12

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.

Acts 2:24-33
Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it… 

Ephesians 4:8-10
Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men… 

Psalm 110:1
A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.

Matthew 22:43-45
He saith unto them, How then doth David in spirit call him Lord, saying, … 

Ephesians 1:3

Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

Isaiah 53:1

Who has believed our message? And to whom has the arm of the LORD been revealed?

Romans 10:16

But not all of them welcomed the good news. For Isaiah says, “Lord, who has believed our message?”

John 1:11

He came to His own, and His own did not receive Him.

John 5:46

If you had believed Moses, you would believe Me, because he wrote about Me.

Matthew 13:14-15

In them the prophecy of Isaiah is fulfilled: ‘You will be ever hearing but never understanding; you will be ever seeing but never perceiving.  

For this people’s heart has grown callous; they hardly hear with their ears, and they have closed their eyes.

Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn, and I would heal them.’

Mark 4:12

so that, ‘they may be ever seeing but never perceiving, and ever hearing but never understanding; otherwise they might turn and be forgiven.’”

Luke 8:10

He replied, “The knowledge of the mysteries of the kingdom of God has been given to you, but to others I speak in parables, so that,

‘though seeing, they may not see; though hearing, they may not understand.’

Acts 28:26-2
‘Go to this people and say, “You will be ever hearing but never understanding; you will be ever seeing but never perceiving.”
For this people’s heart has grown callous; they hardly hear with their ears, and they have closed their eyes.
Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn, and I would heal them.’

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.

Hebrews 4:
For we also received the good news just as they did;
but the message they heard was of no value to them,
since they did not share the faith of those who comprehended it.

Isaiah 6:9-10
And He replied: “Go and tell this people, ‘Be ever hearing, but never understanding; be ever seeing, but never perceiving.’
Make the hearts of this people calloused; deafen their ears and close their eyes.
Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed.”

Isaiah 52:10
The LORD has bared His holy arm in the sight of
all the nations;
all the ends of the earth will see the salvation of our God.

Jeremiah 5:21
“Hear this, O foolish and senseless people,
who have eyes but do not see, who have ears but do not hear.

Ezekiel 12:2
“Son of man, you are living in a rebellious house.
They have eyes to see but do not see, and ears to hear but do not hear,
for they are a rebellious house.

Deuteronomy 29:4

Yet to this day the LORD has not given you a mind to understand,

eyes to see, or ears to hear

Psalm 8:6

You made him ruler of the works of Your hands; You have placed everything under his feet:

Hebrews 10:12-13

But when this Priest had offered for all time one sacrifice for sins, He sat down at the right hand of God. Since that time,
He waits for His enemies to be made a footstool for His feet,

Ephesians 2:5,6

Even when we were dead in sins, hath quickened us together with Christ,

(by grace ye are saved;) … 

Romans 6:5-11

For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: … 
​
Philippians 3:10

That I may know him, and the power of his resurrection, and the fellowship of his sufferings,
being made conformable unto his death;

Psalm 16:9-11

Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope… 





John 10:18,30


No man taketh it from me, but I

Lay it Down

of myself.

I have power to lay it down,

and I have

power to take it again


​​This commandment have I Received 

​of My Father… 
​

Greater love hath no man than this, that a man lay down his life for his friends



Ephesians 2:1–10 clearly explains the

relationship between

our lack of

obedience, the grace of God, and our salvation

Those who are saved by Christ do not

deserve this salvation.

It is only by mercy, and by grace, that

God chooses to forgive


In this section, Paul will repeat the claim

that human effort

has no impact on salvation whatsoever.

No Christian can brag about their ''goodness,'' since we

are saved entirely by

the grace of God, not by our own good deeds.

Acts 19:23–27 

is the story of how people often

value

money and civil identity

more than the freedom and salvation

found in CHRIST


Paul's

work in Ephesus is so effective

that people are

turning to Jesus

in noticeable numbers.

Fearful for their income, the craftsmen who

make idols

start a pro-Artemis rally that nearly

turns into a riot.

They know people are being healed and rescued

from demons,

but they'd rather have money,

so they use the

religious and civil identities of the Ephesians

to secure it.

Revelation 2:1-7 contains Jesus’ message to

the church in Ephesus,

the first of seven exhortations to various churches

in the Roman Empire. Ephesus had some

unique challenges for a Christ-follower

in that it was home to the

Emperor’s cult and the worship of the Greek goddess Artemis

(Acts 19:23-40).

Because of these influences, the

Ephesian believers had

developed great discernment when it came

to false teachers and heresy.


Christ

commended them for this discernment,

but

He faulted them for having


lost their “first love”



The first Love 

which characterized the Ephesians was

the Zeal 

and ardor with which

they

Embraced their Salvation 

as they

Realized they loved Christ because


He First loved them


(1 John 4:19)


and that it was, in fact,

His Love for them that had made

them


“ALIVE

Together with Christ.”


So OVERWHELMED were they by the

JOY

that came from understanding their former state

—dead in trespasses and sins--

and their


NEW LIFE in CHRIST, that they

exhibited the

FRUIT of that JOY


(Ephesians 2:1-5)


Because of God’s great love for the Ephesians, they were

“made alive in CHRIST”

and that NEW LIFE

was exhibited in the passion of gratitude


That passion for the Savior spilled over

onto one another

and out to those in the culture they inhabited,

corrupt as it was.

Jesus

commends the Ephesians for their many

good works and hard work.

They tested teachers to see whether their professions were real;

they endured hardship and persevered without growing weary.

But they had lost their warmth and zeal for Christ, and when that happened,

they began to “go through the motions” of good works,

motivated not by the love of and for CHRIST, but by the works themselves.

What was once a love relationship cooled into mere religion.

Their passion for Him became little more than cold orthodoxy.



Surrounded by paganism and false teachers, the Ephesian church

would have had ample opportunity

to correct false doctrine and confront heretical teachers.


If they did so for any reason other than love for Christ and a

passion for His TRUTH

however, they would have lost their way.

Instead of pursuing

Christ with the devotion they once showed,

much like a bride

who follows her groom “through the desert”

(Jeremiah 2:2), the Ephesians were in danger of falling away from Christ completely.

This is why He warns those who have “ears to hear” to prove

the reality of their salvation

by returning to Him and rekindling the love that had begun to cool.

No doubt there were among the Ephesians those

whose profession was false and whose hearing had become dulled.

He warns the rest not to follow them,

but to repent and return to Him with the passion they once had for Him.


We face the same challenges in the twenty-first century.

There are few churches that aren’t subject to, and in danger of, a certain amount of

false teaching.

But Jesus calls us to speak the truth in love

(Ephesians 4:15),

and to not let

the frustration of false teaching overpower the love of Christ in us

(Ephesians 4:31-32).

Our first love is the love Christ gives us for God and each other.

We should be zealous for the truth,

but that zeal should be tempered so that we are always

“speaking the truth in love, we will in

all things

grow up into him

who is

The Head, that is, Christ”

(Ephesians 4:15)


To stay the course in “first works,” we must

remain

fervent in undying “first love”

for Christ


(see Ephesians 6:24; 1 Thessalonians 1:3).

Our love for Him is the


fuel that fires

our compassion and service to others


Jesus told the Ephesians how to keep their first

LOVE ALIVE

First, He said

we must remember, which literally means

“to remember and respond”

in the original Greek language.


Next, we repent.

We respond to our memories by

changing our minds about sin, confessing our sins to the Lord,

and returning to Him, our First Love

(Revelation 3:3; 1 John 1:9)


WE return; we do the first works. For

believers, the “first works”

are to “seek first his kingdom and his righteousness”


(Matthew 6:33).


We regain the lost ground “from where we have fallen” by stoking the fire of our devotion and

nurturing our relationship with the Lord.

We spend time in God’s presence, worshiping, praying, and

letting His Word go deep into our hearts.

Wisdom instructs, “Let love and faithfulness never leave you; bind them around your neck,

write them on the tablet of your heart

 (Proverbs 3:3).


As we abide in Jesus Christ, we will bear the fruit of obedient service

(John 15:4–8).

With His love burning bright in us, we naturally demonstrate compassionate love for our brothers and sisters

(1 John 4:10–12; Ephesians 5:1–2).

Only through His power and grace working in us can we continue to do the first works

“which God prepared in advance for us to do”

(Ephesians 2:10; see also Philippians 2:13).

​In Revelation 2:5, the apostle John records Jesus exhorting the church in Ephesus to “Remember therefore from where you have fallen; repent and do the first works” (NKJV). If they fail to heed His words,

Jesus gives a warning:

“If you do not repent, I will come to you and remove your lampstand from its place”

(verse 5).

Paul had written a letter to the church in Ephesus roughly 30 years prior to Jesus’ letter.

At that point in the Ephesians’ growth, Paul commended them for their love (Ephesians 1:15–16). In Revelation 2:1–7,

Jesus also commends the Ephesians for some things:

1) their toil and perseverance, 2) their intolerance of evil people, 3) their discernment amongst false apostles,

and 4) their endurance for Christ

(Revelation 2:2–3).

Jesus’ issue with the Ephesians is that they “have forsaken the love [they] had at first”

(Revelation 2:4).

The church at Ephesus was a hard-working, faithful church, but they were lacking in love.

In response to this abandonment of their first love, Jesus exhorts them to “repent and do the first works.”

Repentance is confirmed in the follow-through; repentance is followed by reformation.

John the Baptist stressed the need for action in his preaching: “Produce fruit in keeping with repentance”

(Matthew 3:8).

Jesus points to the early days of the church in Ephesus and bade His people remember the service they had
accomplished and the love they had expressed—and then do those things again.

There is also a relationship between works and love here.

The apostle John attests to this reality in 1 John 5:3: “This is love for God: to keep his commands.”

This echoes Jesus’ words in John 14:23: “If anyone loves me, he will keep my word” (ESV).

It seems that, as one grows in love for Christ, he or she will desire to obey even more.

In Revelation 2, Jesus exhorts the Ephesians

to do the works they did before, encouraging the love they once had for God.

These “first works” aren’t defined in the text.

Jesus could be referring to their past zeal in maintaining pure doctrine
or their eagerness
to love their neighbors as themselves. Whatever the specifics,

Jesus wanted the Ephesians

to do the first works, which would encourage them to return to their first love.

What does it mean, then, to “repent” and do the first works? Repent, in its most literal sense,

simply means “to change one’s mind.”

A change of mind often results in a change of attitude, emotion, and action.

This meaning can be seen clearly in Acts 2. Peter is presenting

Jesus as the rightful MESSIAH, King of Israel.

His hearers are comprised of the very people who had crucified the Lord

via the Romans.

Peter tells them they needed to repent, or change their mind, and be baptized (Acts 2:38).

Their repentance involved changing their minds about Jesus being a mere man

and their own need to be forgiven.

Happily, about 3,000 people repented and were saved that day

(Acts 2:41).

In Revelation 2:5,

Jesus exhorts the Ephesians to

repent,

and that change of mind would lead to a change of attitude.

The follow-through would be a return to their first works,

encouraging their love for God.

Jesus’ message to the church of Ephesus should be a warning to all of us.

We can do great works and persevere through trials and still lose

sight of loving God.

Saying or doing the right thing is meaningless without love

​ (1 Corinthians 13:1–3).

We must not forsake our first love, and we

must continue doing

the things that encourage our love for God.

To understand what the apostle Paul meant when

he wrote,

“I have become all things to all people,”

we must keep the statement in context.

Paul was explaining to the Corinthian church

his motivation for submitting himself

to a hard life.

He had relinquished his rights to be married

(verse 5)

and to draw a salary from the church

(verses 6–12).

Paul had completely abandoned himself

to the purposes of Christ

and bore the marks of that decision in

his own body

(see Galatians 2:20; 6:17).

Part of Paul’s

calling was to preach to the Gentiles

(Galatians 2:8),

and that required him

to change elements of his approach when needed:


“Though I am free and belong to no one,

I have made myself a slave to everyone, to win as many as possible.


To the Jews I became like a Jew, to win the Jews.

To those under the law I became like one under the law

(though I myself am not under the law),

so as to win those under the law.


To those not having the law I became like one not having the law

(though I am not free from God’s law but am under Christ’s law),


so as to win those not having the law.

To the weak I became weak, to win the weak.

I have become all things to all people


so that by all possible means I might save some.

I do all this for the

sake of the GOSPEL, that I may share in its blessings”


(1 Corinthians 9:19–23).


For example, when in Athens,

Paul established rapport with the Greeks before telling them about Jesus. He stood amidst their many idols and commented about their devotion to their gods

(Acts 17:22).

Rather than rail against the idolatry of Athens, Paul used those symbols of pagan pride to gain their attention. Another time, when speaking to educated Jewish leaders in Jerusalem, Paul pointed out his own high level of education in order to earn their respect

(Acts 22:1–2).

Later, when in Roman custody and about to be flogged, Paul mentioned that he was a Roman citizen and avoided the flogging

(Acts 22:25–29).

He never bragged about his credentials, but if pertinent information would give him credibility with a specific audience, he did what he could to find common ground with them.

He knew how to behave in a Hebrew household, but he could dispense with the cultural Jewish traditions when he was in a Greek

household. He could be “all things to all people” for the Sake of the GOSPEL.

There are several ways we can “become all things to all people”:

Jesus commands believers to "first be reconciled to your brother" before approaching God in worship

(Matthew 5:23-24)

Forgiveness as Essential 

Forgiveness is a key component of reconciliation, both in our relationships with others and with God. Biblical reconciliation often involves repentance, where those who have wronged others acknowledge their actions and seek to make amends. The goal of reconciliation is to restore broken relationships to a harmonious state, allowing for a deeper and more trusting connection. 

Matthew 5:23-24:

"Therefore, if you are offering your gift at the altar and there remember that your brother or sister has something against you, leave your gift there in front of the altar. Go and be reconciled to them first, and then come and offer your gift." 

Matthew 18:15-17:

Provides a process for addressing conflict within the Christian community, emphasizing private confrontation, seeking witnesses, and ultimately, addressing the issue with the church. 


2 Corinthians 5:18-19:

"All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation." 



​The Ministry of Reconciliation

in 2 Corinthians 5:18 refers to the

Work

Believers have been Given to do and the

Message they Declare:

you can have a

Restored relationship with God

Through Jesus


All this is from God,

Who reconciled us to himself through Christ

and

Gave us the ministry of reconciliation.”


The Ministry of Reconciliation 

involves the

Proclamation of the GOSPEL

 and its

Assurance that Forgiveness

of sin

Is Available in Christ!


Jesus’ Perfect Sacrifice

On the Cross

Made Atonement for Sin

And Brought

Harmony to Mankind’s  Relationship

with Him


Jesus reconciled us to God

Now

We can Proclaim that people

Can Repent of their sin

and be right

With God again through


Faith in Jesus


(Romans 5:10; Colossians 1:20–21)


Jeremiah 2:2


“Go and Proclaim in the Hearing of Jerusalem that this

is what the LORD says:

‘I Remember the devotion of your youth, your Love as a Bride,

How you Followed

Me in the Wilderness, in a Land not Sown


On the Cross, Jesus took our sin upon Himself,

satisfying God’s justice

Jesus’ death made it possible for us to have


Peace with God,


as 2 Corinthians 5:19 

says,

God was reconciling the world to himself

in Christ,


Not counting people’s sins against them



Now we can be Called God’s “friends”

John 15:15

and Jesus’ “Brothers and Sisters ”

Hebrews 2:11


Those who have been Justified through Faith

(Romans 5:1)

by Jesus’ Blood

(Romans 5:9)

no longer

Have their sins counted against them

They are reconciled with God


We become

Christ’s ambassadors, as though God were making his Appeal through us

(2 Corinthians 5:20).

Sins do not count against those who are reconciled to God through Christ,

because

“God made him who had no sin to be sin for us,

So that in Him

We might become the righteousness of God”

(verse 21).


The Ministry we’ve been Given

to turn

Hearts toward God is

urgent and it is Vital

it’s TRULY 

A matter of Life and death

Jesus Paid the Price

for our

Reconciliation because God Loves Us 

(John 3:16),

so we must share

This Message of Reconciliation in Love,

and our

Lives Need to Reflect our Message

(Ephesians 4:1)


Jesus is the One who Saves, and the Holy Spirit

Is the One

Who Convicts the World of Guilt

In regard to sin and

Righteousness and Judgement 


(John 16:8),


Yet we have been given the Privilege

of being

Ambassadors for Christ


Every Believer Plays a Part in this Ministry

of Reconciliation

One Plants; one Waters, and

God

Brings Growth


(1 Corinthians 3:7)


From

faith to faith

 from

faith for faith


“I have Finished the Race”

Is the second clause of three within a passage

Written by the

Apostle Paul to Timothy:

“I have Fought the Good Fight, I have Finished the Race, I have Kept the Faith”

(2 Timothy 4:7)


The apostle wrote these words near the end of his life

These three statements reflect Paul’s

Struggles in Preaching the Gospel of Christ and his

Victory over those Struggles

The bad news is that TRUE

And

Perfect righteousness is not possible for man to attain on his own;

the standard is simply too high.


The GOOD NEWS is that


True Rightuousness

is possible for

mankind, but only through the

Cleansing of sin by Jesus Christ

and

the indwelling of the Holy Spirit.

We have no ability

to achieve righteousness in and of ourselves


But

Christians possess

The righteousness of Christ, because “God made him who had no sin

to be sin for us,

so that in him we might become the righteousness of God”

(2 Corinthians 5:21).


This is an amazing TRUTH

On the cross,

Jesus exchanged our Sin for His perfect righteousness

so that we can one day

stand before God and He will see not our sin,

but the

Holy righteousness of the Lord Jesus

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 “Perfector” 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.


By Faith from

First to Last

“from start to finish by faith”

Aleph Tav (א ת)

 the

beginning and end,

Jesus is

​The "First and the Last"


Jesus Proclaimed Himself to be the “Alpha and Omega”

in 

Revelation 1:8; 21:6; and 22:13.

Alpha and Omega are the first and last

Letters of the Greek Alphabet

Among the Jewish Rabbis,

It was common to use the first and the last letters

of the

Hebrew Alphabet to denote the


Whole of anything, from Beginning to End

Jesus as the

beginning and end of all things

is a reference to

No one but the TRUE God


in Revelation 22:13,


Jesus Proclaims that


He is “the Alpha and the Omega,

the

First and the Last, the Beginning and the End.”


One of the meanings of

Jesus being the


“Alpha and Omega”

is that

He was at the beginning of all things

And will be at the Close

It is equivalent to saying

He always Existed and Always

Will Exist


It was Christ,

As Second Person of the Trinity,

who

Brought about the Creation:

“Through him all things were made;

without him

​Nothing was made that has been made”

(John 1:3), and


His Second Coming

will be the

beginning of the end of creation as

we know it


(2 Peter 3:10).


As God Incarnate, He has no beginning,

nor will

He have any end with Respect to Time,

Being from everlasting to everlasting.

A second meaning of Jesus as

the “Alpha and Omega”

Is that the phrase identifies Him

as the

God of the Old Testament.


Isaiah ascribes this aspect of

Jesus’ nature as part of the

triune God

I, the Lord, AM the first, and with the last I AM He”

(41:4)


“I AM the First,

and

I AM the Last; and beside me there

is No God


Isaiah 44:6


. “I AM He; I AM the First, I also AM the Last”


(Isaiah 48:12)


These are clear indications of the


Eternal

Nature of the Godhead


Christ, as the Alpha and Omega, is the First and Last

in so many ways

He is the “Author and Finisher” of our Faith

(Hebrews 12:2),


Signifying that He begins it and Carries it through

to Completion 

He is the Totality, the SUM

and Substance

of the Scriptures, both of the Law and of


The Gospel

(John 1:1, 14).


He is the Fulfilling and End of the Law

(Matthew 5:17), and


He is the Beginning

Subject matter of the Gospel of Grace through Faith,

Not of Works


(Ephesians 2:8-9).


He is Found

in the first verse of Genesis and in the last verse

of Revelation.

He is the first and last, the all in all

of Salvation,

from the justification before God

to the

Final Sanctification of His people


Jesus is the

Alpha and Omega, the First and Last,

the Beginning and the End

Only God Incarnate

Could make such a statement

Only

Jesus Christ is God Incarnate

Righteousness through Faith

in Christ

Means that we are

Made Righteous in the Sight of God;

that is, that we are

Accepted as Righteous and treated as

Righteous by God

On account of what the

Lord

Jesus has Done

He was made Sin; We are Made Righteous 


On the Cross,


Jesus was Treated as if He were a Sinner,

though

He was Perfectly Holy and Pure,

And we are treated as if we

were righteous,

though we are defiled and depraved.

On account

of what the Lord Jesus has Endured

On our Behalf,

we are treated as if we had

Entirely

Fulfilled the Law of God

and had

Never become exposed to its penalty

​We have

Received this Precious GIFT of Rightuousness 

from



The God of all Mercy and Grace


To Him be the Glory!

​

​

Why ​Does Israel Matter?


Pod For Israel NRB 2025


Christianity didn’t Appear

​ out of nowhere—it’s


Deeply Connected
​

To God’s Covenant with ​Israel


Join Sisi Soref and Author Esther Fleece Allen
​

As they Explore

The beauty of God’s Promises and Embrace

​The Fullness of

​
What it Means to be
​


Grafted In!
​

Throw out the leaven,

buy boxes of Matzah, sing Dayenu,

eat some

bitter herbs and drink a few glasses of wine...

Is this what Passover is all about?!?!


Go deeper

into the heart and intention of these feasts

and how we

can grow and learn with our families

in recounting

the story of salvation in these holidays




We have a great passover guide to help you

learn about and host

your own family Passover meal!

Check out the link below!


https://www.oneforisrael.org/.../free-passover.../



Also join with us in out Passover

outreach campaign in Israel

and help


Israelis discover Yeshua

this Passover!
​

https://www.oneforisrael.org/passover/

Psalm 19:1 states,


“The Heavens declare the

Glory of God,

And the sky Above

Proclaim His handiwork.”


Nature itself is meant to show the

Greatness of God.

That is, the heavens “are declaring,” and

the sky “is proclaiming”

The Creative work of God

What we see in nature

is meant to constantly show us that

God exists and tell us


​How Amazing a Creator


​He TRULY IS



Faith is so VITAL

to the Christian life

that

Scripture tells us that,

without it,

it is impossible to please God


(Hebrews 11:6)


Yet Faith is

such a

Powerful Gift from God


(Ephesians 2:8–9)



Christ told His disciples that,

with just a

tiny measure of it, the size of

a mustard seed,

They could move Mountains


The writer of Hebrews writes to encourage readers that

​ Jesus is supreme

and to challenge readers to walk focused on Him

(Hebrews 12:1–2)


In chapter 11 the author highlights a number of portraits of faith

​to illustrate that,

while they all gained approval (justification)

through their faith, God’s promises

to them would include betterment for us as well

(Hebrews 11:39–40)


​(Hebrews 11:1, NKJV).


But what does it mean

that faith

is the

evidence of “things not seen”?


In Romans 8:23 Paul illustrates a principle of hope in that

We wait eagerly

for the

Redemption of our body—something

we don’t

currently See as a Reality


He adds that in hope we have

been saved and that

Hope that is Seen is not Hope,

we place our confidence in Christ,

and the

​more we know of him,

and the more

grace we’ve experienced,

the stronger our

Faith that produces Assured Hope



Faith ASSURANCE Is Hope

PRODUCED from

A TRUTH

THAT IS SEEN SEEN




(Romans 8:24)


Because we don’t yet see it, it remains hope, and we wait eagerly with perseverance
to see it (Romans 8:25). Similarly, Paul suggests that we can

endure momentary light affliction because

of the

weight of glory it produces in us

(2 Corinthians 4:17).

Anticipating that future result, we are looking at things that are not currently seen
because the things that are not seen are future things—eternal things, in this case

​ (2 Corinthians 4:18)

Working from the same essential principle, the writer of Hebrews reminds readers

that faith is “the evidence of things not seen” (Hebrews 11:1).

The term translated “evidence” is the Greek word elengchos,

which often

refers to an argument or a case being made.

For some people like Paul, this Evidence

has

been Revealed and See,

which is why he is so compelled to bear

bold witness of Christ 

Faith is an argument for that which is not yet seen. Of course, faith doesn’t prove something that is not yet seen—only the One who made the promise can prove the promise by fulfilling it. Faith, though, is the certainty of something that one does not see and an argument for its validity.

Elsewhere, Paul argues for the

​superiority of love over faith and hope

(1 Corinthians 13:13).


Love never fails

(1 Corinthians 13:8),
​

but faith will one day be unnecessary, as it will be turned to sight, and hope will be realized and be unneeded after that. Love, on the other hand, will sustain throughout eternity. The author of Hebrews makes a similar case that faith is vitally important, for through faith comes justification

(Hebrews 11:1),

but the author is also quick to point out that


faith

is only as good as the object

of that faith

In this case, the author directs us to


fix our eyes on Jesus,

who is

the Author and


 of the faith


(Hebrews 12:2).

In so doing, we can run the race before us without growing weary (Hebrews 12:1). The power of faith, then, is not on its own merits, for faith is temporary. Rather, the power of faith is in the One who began the faith and who will complete the faith. Because He is trustworthy, the faith itself is an assurance, an argument for—and the evidence of—things not seen (Hebrews 11:1).

Because of the cloud of witnesses that has preceded us and that has modeled putting faith into action, we can be encouraged in our own lives that, just as God will fulfill His promise to them, He will fulfill His promises to us. Until we see that come to pass, our faith in Him is an evidence of things not seen.

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).

We can rest assured that God is sovereign. He is acting in every circumstance of life.

​His will and purpose control everything in His eternal plan (Ephesians 1:11; 3:11).

Those who love God and are called according to His purpose can know that not one thing in this life escapes Him. When we belong to Jesus, nothing can happen to us outside God’s plan for our good.


 Romans 8:28:

“And we know that in all things God works

for the good of those who love him,

who have been called according to his purpose.”

the KJV,

“And we know that all things work together for good to them that love God,

​to them who are the called according to his purpose.”

God works all things together for good—both


​His good and our good.


As God is glorified, His people benefit.


The glory of God is the beauty of His spirit.

It is not an aesthetic beauty

or a material beauty,

but the beauty that emanates from His character,

from all that He is.

The glory of man—human dignity and honor—fades

​ (1 Peter 1:24).

But the glory of God, which is manifested in all

His attributes together,


Never passes away


It is Eternal


Those who love God can

trust

His goodness, His power, and His will

to work out all things for our good.


We journey together with
​

​Him
​

The promise that God

​works all things together for good

does not mean that

all things, taken by themselves, are good.

Some things and events are decidedly bad.

But God is able

to work them together for good.


He sees the big picture; He has a
​

Master Plan


Neither does the promise that God works all things together

​ for good mean we will

​ acquire all that we want or desire. 

Romans 8:28 is about

God’s goodness and our confidence that

His plan

will work out as He sees fit.

Since His plan is always good, Christians can

take confidence that,

no matter our circumstances or environments,

God is active and will conclude things according to

His good and wise design.

With this knowledge we can learn to be content

(see Philippians 4:11).

The fact that God works all things

together

​ for good means God’s plan

will not be thwarted.

In fact, we are part of His plan,

having been

“called according to his purpose”

(Romans 8:28).


When we trust God and His way,

we can be sure that

He is active and powerful on our behalf

(see Ephesians 3:20).


God knows the future, and His desires

will be accomplished.

“I make known the end from the beginning,

from ancient times,

what is still to come. I say,

‘My purpose will stand, and I will do all that I please’”


(Isaiah 46:10).

Even when things seem chaotic and out of control,

God is still in charge.

We sometimes worry about what’s

happening to us because

we do not know what is best for us.

But God does.

The principle of God working all things together for good is well illustrated in the Old Testament account of Joseph’s life. Early in Joseph’s life, Joseph’s jealous brothers sold him into slavery. In Egypt, Joseph rises to a position of responsibility. Then, he is unjustly imprisoned and forgotten about by his friends. God gifts him the ability to interpret dreams, and through that ability Joseph is once again raised to a place of honor and power. When drought forces Joseph’s brothers to seek food elsewhere, they travel to Egypt and encounter Joseph, who eventually saves them from starvation and grants them a livelihood in his new land.

Throughout his life, Joseph trusted God no matter his good or bad circumstances. Joseph experienced plenty of bad things: kidnapping, slavery, false accusations, wrongful imprisonment, rejection, and famine. But in the end God brought things to a wonderful, life-affirming conclusion. God blessed Joseph’s entire family through those painful circumstances and through Joseph’s faith. (You can read about Joseph’s life beginning in Genesis 37.)

Paul’s life is another testament to how God works all things together for good. Paul suffered shipwrecks, beatings, imprisonment, murder attempts, temporary blindness, and more—all within God’s plan to spread the gospel

(see Acts 9:16 and 2 Corinthians 11:24–27).

Through it all, God was steadfastly working to bring about good and glorious results.

After

promising that God works all things together for our good, 

Romans 8 concludes with

the

wonderful fact that God trumps everything

that comes against Him and those who belong to Him.

The Christian is assured that nothing can ever separate us from God’s love: “Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? . . . No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord”

(Romans 8:35–39).

God’s love is everlasting, and His wisdom is infinite. It doesn’t matter who or what attempts to thwart God’s plan; no one and nothing can. God will work all things together for the good of those who love Him.

Our decision to align our will with God’s and to always trust Him will be rewarded.

​One of the wonderful truths of Scripture is found in Romans 8:1:

“Therefore, there is now no condemnation for those who are in Christ Jesus.”

In his letter to the Romans, Paul presents the importance of the

good news of Jesus Christ

(Romans 1:16–17).

We need this

good news because all people, in their sin, are under condemnation

(Romans 1:18—3:20).

Paul then explains the gospel (Romans 3:21—4:25) and what it means to no longer be under condemnation, describing the implications of being declared righteous by God (Romans 5—8). He concludes this section of the epistle by affirming the eternality of the righteousness given by God and asserts that there is now no condemnation for those who are in Christ Jesus (Romans 8:1).

Paul adds an example of the trustworthiness of God (Romans 9—11) and

challenges believers in Christ to behave

in a manner consistent

with their new position of righteousness in Christ

(Romans 12—16).

The need for salvation is universal because of our connection to Adam and his sin. Adamfell, his nature became sinful, and all humanity bears his image and likeness (Genesis 5). All people born of Adam are naturally under condemnation and separated from God like Adam was (Romans 5:12–15). But Paul explains that those who have believed in Christ are now positionally in Christ. They are justified, or declared righteous, by grace through the redemption in Christ (Romans 3:24), and they are now alive in Christ Jesus

(Romans 6:11).

They have eternal life (Romans 6:23).

Elsewhere, Paul emphasizes that the one believing in Jesus now has

a new identity in Christ

(Ephesians 1:3–14).

Where there was once condemnation by God, there is now justification by God.

​There is now no condemnation for those who are in Christ Jesus.

The believer’s new position, received by grace through faith

(Ephesians 2:8–9),

cannot be taken away.

Our Eyes cannot unsee the Glorious

​Riches of Christ

and the Goodness of God

Once God declares someone righteous, no one can correctly accuse that person or justly condemn him

(Romans 8:31–34).


There is now no condemnation for those who are in Christ Jesus.

When Jesus died on the cross,

He took our condemnation upon

Himself;

He took the punishment that was due us all

(1 Peter 3:18).

All who believe in Him have eternal life

(John 6:47)

and are no longer condemned by God.


Once someone has believed in Christ,

he is in

Christ and can never be separated

from the love of Christ,

as Paul explains in Romans 8:38–39.

No created thing (including an individual) can separate anyone

from the love of God that is in Christ.

When Paul affirms that there

is now no condemnation for those who are in Christ Jesus

(Romans 8:1),

we can be confident of our secure position in Christ.

​Moses requested of God, “Now show me your glory” (Exodus 33:18). In His response, God equates His glory with “all my goodness” (verse 19). “But,” God said, “you cannot see my face, for no one may see me and live” (verse 20). So, God hid Moses in “a cleft in the rock” to protect him from the fulness of God’s glory as it passed by (verses 21–23). No mortal can view God’s excelling splendor without being utterly overwhelmed. The glory of God puts the pride of man to shame: “Enter into the rock, and hide in the dust, From the terror of the Lord And the glory of His majesty. The lofty looks of man shall be humbled, The haughtiness of men shall be bowed down, And the Lord alone shall be exalted in that day” (Isaiah 2:10–11, NKJV).

Often, in the Old Testament, the manifestation of God’s glory was accompanied by supernatural fire, thick clouds, and a great quaking of the earth. We see these phenomena when God gave the law to Moses: “Mount Sinai was covered with smoke, because the Lord descended on it in fire. The smoke billowed up from it like smoke from a furnace, and the whole mountain trembled violently” (Exodus 19:18; see also Deuteronomy 5:24–25; 1 Kings 8:10–11; and Isaiah 6:1–4).

The prophet Ezekiel’s vision of the glory of God was full of fire and lightning and tumultuous sounds, after which he saw “what looked like a throne of lapis lazuli, and high above on the throne was a figure like that of a man. I saw that from what appeared to be his waist up he looked like glowing metal, as if full of fire, and that from there down he looked like fire; and brilliant light surrounded him. Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him.

This was the appearance of the likeness of the glory of the Lord”

(Ezekiel 1:26–28).

In the New Testament, the glory of God is revealed in

His Son, Jesus Christ:

“The Word became flesh and made his dwelling among us.

We have seen his glory,

the glory of the one and only Son,

who came from the Father, full of grace and truth”

(John 1:14).

Jesus came as “a light for revelation to the Gentiles, and the glory of [God’s] people Israel”

(Luke 2:32).


The miracles that Jesus did were “signs through which he revealed his glory”

(John 2:11).

In Christ, the glory of God is meekly veiled, approachable,

and knowable.

He promises to return some day “on the clouds of heaven, with

power and great glory”

(Matthew 24:30).

Isaiah 43:7 says that God saved Israel for His glory—in the redeemed will be seen the distillation of God’s grace and power and faithfulness. The natural world also exhibits God’s glory, revealed to all men, no matter their race, heritage, or location. As Psalm 19:1–4 says, “The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they reveal knowledge. They have no speech, they use no words; no sound is heard from them. Yet their voice goes out into all the earth, their words to the ends of the world.”

Psalm 73:24 calls heaven itself “glory.” Sometimes Christians speak of death as being “received unto glory,” a phrase borrowed from this psalm. When the Christian dies, he or she will be taken into God’s presence and surrounded by God’s glory and majesty. In that place, His glory will be seen clearly: “For now we see only a reflection as in a mirror; then we shall see face to face” (1 Corinthians 13:12).


In the

future New Jerusalem,

the glory of God will be

manifest


: The city does not need

the sun

or the moon to shine on it,

for the glory of God

gives it light,

and the Lamb is its lamp


(Revelation 21:23).


God will not give His glory to another (Isaiah 42:8; cf. Exodus 34:14).

Yet this is the very thing that people try to steal. Scripture indicts all idolaters: “Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles”

(Romans 1:22–23).

Only God is eternal, and His perfect and eternal attributes of holiness, majesty, goodness, love, etc.,

are not to be exchanged for the imperfections and corruption of anything in this world.

The first thing we need to understand about

God’s timing is that it is perfect, just as all of God’s ways are perfect

(Psalm 18:30; Galatians 4:4).

God’s timing is never early, and it’s never been late. In fact, from before our birth until the moment we take our last earthly breath, our sovereign God is accomplishing His divine purposes in our lifetimes. He is in complete control of everything and everyone from everlasting to everlasting. No event in history has put so much as a wrinkle in the timing of God’s eternal plan, which He designed before the foundation of the world.

One would think, then, that by understanding the sovereignty of our Creator, patience and waiting would come a little more easily. Unfortunately, however, that’s not always the case.

Our human nature can make waiting for God’s perfect timing a difficult thing to do.

Another key to understanding God’s timing is trust. In fact, our ability to wait on the Lord is largely related to how much we trust Him. When we trust in God with all of our heart, forgoing reliance on our own, often erroneous understanding of circumstances, He will indeed give us direction (Proverbs 3:5-6). “

The LORD’s unfailing love surrounds the man who trusts Him” (Psalm 32:10). To fully trust God, however, we need to know God. And the best way to know Him is through His Word. God’s divine energy is released in our lives through His inspired Word (1 Thessalonians 2:13).

The work of God’s Word includes saving (Romans 10:17; 1 Peter 1:23),

teaching and training (2 Timothy 3:16-17), guiding (Psalm 119:105), protecting (Psalm 119:114,117),

strengthening (Psalm 119:28), and making us wise (Psalm 119:97-100).

If we study and meditate on His Word daily, His timing will also become clear to us.

When we question God’s timing, it is often because we are looking for guidance or deliverance from a difficult situation. We can rest assured, however, that our heavenly Father knows exactly where we are in our lives at every moment. He either put us there or is allowing us to be there, all for His own perfect purpose. In fact, God often uses trials to strengthen our patience, allowing our Christian faith to mature and become complete (James 1:3-4). And we know that all things – including these difficult trials – work out for the good of those who love God (Romans 8:28). God does indeed hear the cries of His children and will answer those cries according to His perfect will and timing. “A righteous man may have many troubles; the LORD delivers him from them all” (Psalm 34:19). The plans God has for His children are good plans – to help us, not hurt us (Jeremiah 29:11).

One of the most difficult parts of the Christian life is the fact that

becoming a disciple of Christ does

not make us

immune to life’s trials and tribulations.

Why would a good and loving God allow us to go through such things

as the death of a child, disease and injury

to ourselves and our loved ones, financial hardships,

worry and fear?

Surely, if He loved us, He would take all these things away from us.

After all, doesn’t loving us mean

He wants our lives to be easy and comfortable?


Well, no, it doesn’t


The Bible clearly teaches that God loves those who are His children, and He “works all things together for good” for us (Romans 8:28).

So that must mean that the trials and tribulations He allows in our lives are

part of the working together of all things for good.

Therefore, for the believer, all trials and tribulations must have a divine purpose.

As in all things, God’s ultimate purpose for us is to grow more and more into the image of His Son (Romans 8:29). This is the goal of the Christian, and everything in life, including the trials and tribulations, is designed to enable us to reach that goal. It is part of the process of sanctification, being set apart for God’s purposes and fitted to live for His glory.

The way trials accomplish this is explained in 1 Peter 1:6-7:

"In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, that the proof of your faith, being more precious than gold which perishes, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ." The true believer’s faith will be made sure by the trials we experience so that we can rest in the knowledge that it is real and will last forever.

Trials develop godly character, and that enables us to

rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts
by the Holy Spirit, whom he has given us

(Romans 5:3-5).

Jesus Christ set the perfect example.

But God demonstrates His own

love toward us,

in that while we were yet sinners,

Christ died for us

(Romans 5:8).

These verses reveal aspects of

His divine purpose for both Jesus Christ’s

trials and tribulations

and ours. Persevering proves our

faith.

"I can do all things through Christ, who strengthens me"

(Philippians 4:13).

However, we must be careful never to make excuses for our "trials and tribulations" if they are a result of our own wrongdoing. "By no means let any of you suffer as a murderer, or thief, or evildoer, or a troublesome meddler" (1 Peter 4:15).


God will forgive our sins

because the eternal punishment for them has been paid by

Christ’s sacrifice on the cross.

However, we still have to suffer the natural consequences in this life

for our sins and bad choices.

But God uses even those sufferings to mold and shape us for

His purposes and our ultimate good


Trials and tribulations come with both a purpose and a reward.

"Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing. . . . Blessed is the man who perseveres under trial; for once he has been approved, he will receive the crown of life, which the Lord has promised to those who love Him"

(James 1:2-4,12).

Through all of life’s trials and tribulations, we have the victory. "But thanks be to God, who gives us the victory through our Lord, Jesus Christ."

Although we are in a spiritual battle, Satan has no authority over the believer in Christ.

God has given us His Word to guide us, His Holy Spirit to enable us, and the privilege of coming to Him anywhere, at any time, to pray about anything.


​
The Council at Jerusalem
​
(Acts 15:5–21)


fourteen years later I went up again to Jerusalem, accompanied by Barnabas. I took Titus along also. I went in response to a revelation and set before them the gospel that I preach among the Gentiles. But I spoke privately to those recognized as leaders, for fear that I was running or had already run in vain. yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.


The issue arose because some false brothers had come

in under false pretenses to spy

on our freedom in Christ Jesus, in order to enslave us.

We did not give in to them for a moment, so that the

truth of the gospel would remain with you.

But as for the highly esteemed—whatever they were

makes no difference to me;

God does not show favoritism those leaders added

nothing to me.

On the contrary, they saw that I had been

entrusted

to preach the gospel to the uncircumcised,

just as Peter had been to the circumcised.

For the One who was at work

in Peter’s apostleship to the circumcised

was also at work

in my apostleship to the Gentiles.


And recognizing the grace that I had been given, James, Cephas, and John—those reputed to be pillars—gave me and Barnabas the right hand of fellowship, so that we should go to the Gentiles, and they to the circumcised. 

They only asked us to remember the poor, the very thing I was eager to do.


​
Paul Confronts Cephas

When Cephas came to Antioch, however, I opposed him to his face, because he stood condemned. For 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.

The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray.

When 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?”


We who are Jews by birth

and not Gentile “sinners” know 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.


for through the law

I died

to the law so that I might live to God.

I 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.

I do not set aside the grace of God.

For if righteousness

comes through the law, then Christ died

for nothing.


Believers are referred to as sheep throughout Scripture.

“For he is our God and we are the people

of his pasture,

the flock under his care”

(Psalm 95:7).

Jesus is both our Good Shepherd

(John 10:11)

and the Door of the sheepfold

(John 10:9).

By describing His people as lambs,

He is emphasizing

their nature as immature and vulnerable

and in need of tending and care.

The totality of the task set before Peter,

and all shepherds,

is made clear by Jesus’ three-fold

command and the words He chooses.


Jesus combines the different Greek words

to make clear the

job of the

shepherd of the flock of God.

They are to tend, care for,

and provide

 spiritual food for God’s people,

from the youngest lambs

to the

full-grown sheep, in continual

action

to nourish and care for their souls,

bringing them

into the fullness of spiritual maturity.


What is this

food with which shepherds are to

feed the flock of God?

It can be no other than the

Word of God.

Peter declares that Christians are to desire the

pure spiritual milk of the Word

so that by it, we can mature in our salvation

(1 Peter 2:2).

As early as the book of Deuteronomy, we see the Lord describing His Word as food for His people who live not by bread alone, but by every Word that proceeds from His mouth (Deuteronomy 8:3).

Jesus reiterates this thought in His temptation in the wilderness

(Matthew 4:4).

The importance of the Word of God as food for our souls

cannot be over-emphasized.

Clearly, the job of the shepherds of God’s people is to provide them with the pure milk of the Word of God so they can move on to the meat and solid food of the spiritually mature (Hebrews 5:12-14).

Pastoral ministry should be primarily one of pastors feeding their people the Word of God. Only then can pastors declare, as Peter did, their love for the Lord Jesus.

Food is vital for sustaining life. Without proper nourishment, the human body becomes weak and cannot function properly. People must take care of their bodies through eating right and consuming key nutrients, so they not only live but thrive in healthiness. The same principle applies to one’s spiritual life. A proper diet of spiritual food is needed so Christians do not become weak and weary, but rather thrive spiritually in their relationship with God. Regular nourishment for the soul is vital for the Christian life, just as physical food is for the body.

Jesus emphasized the importance of spiritual food when He was tempted by Satan:

“Man does not live by bread alone, but by every word that comes from the mouth of God”

(Matthew 4:4, NET).

Man is both physical and spiritual, which is why spiritual food is just as important as physical nourishment. This spiritual food is “every word that comes from the mouth of God” God has spoken to us in His Word, the Bible. His Word imparts life

(John 6:63).

The Bible often speaks of the spiritual food we need: God’s Word provides milk (1 Peter 2:2); it is meat (1 Corinthians 3:2) and bread (Deuteronomy 8:3; Job 23:12); and it is sweeter than honey (Psalm 119:103). The prophet Jeremiah wrote, “When your words came, I ate them; they were my joy and my heart’s delight, for I bear your name, LORD God Almighty” (Jeremiah 15:16). Scripture’s use of food metaphors demonstrates the importance of ingesting God’s Word, of making it a part of us. Scripture is not something merely to study or read but to be “eaten” by God’s people. We read the Word, but we then pause to “chew on it” a while, meditating and reflecting on the meaning and application of what we’ve read (see Psalm 1:1–3).

On a couple occasions, Jesus spoke of another type of spiritual food. After Jesus spoke to the Samaritan woman at the well, the disciples brought Him some food from town.

But He did not partake, saying, “I have food to eat that you know nothing about” (John 4:32).

This puzzled the disciples, whose minds were stuck on physical food, and Jesus explained:

“My food is to do the will of him who sent me and to accomplish his work” (verse 34, ESV).

Later, after feeding the 5,000, Jesus referred to faith, salvation, and His sacrifice using a food metaphor:

“Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day.

For my flesh is real food and my blood is real drink”

(John 6:54–55).

We need spiritual food

that is to say

we need the Word of God,

we need to do the

will of God,

​and we need Jesus Himself.

Israel was never to forget the forty years of God’s care in the desert when
Yahweh alone had provided food to eat, clothing to wear, and sandals that never wore thin.

In their new and prosperous state in the

“land flowing with milk and honey”

(Exodus 3:8; Numbers 14:8; Deuteronomy 31:20; Ezekiel 20:15),

they might begin to feel self-satisfied,

as if somehow

they had obtained all these blessings

in their own strength.

In the wilderness, God had humbled the Israelites by letting them go hungry.

Then He fed them with manna so that they would have to depend on Him alone for daily provision.

Manna was a type of food that was previously unknown—no one had ever had manna before

(Exodus 16:15).

This food symbolized God’s divine intervention to sustain their lives.

If they tried to provide for themselves by hoarding manna for the next day, the food always spoiled. Each day and each step of the way, the people had to be fed by Yahweh.

Through this wilderness test, the people of Israel came to understand that their survival did not depend on one of God’s gifts alone, whether bread or manna, but on every word that came out of the mouth of God.

Their existence depended on obeying every single one of God’s commands.

It is not just food that gives people life. Without God’s divinely given Word, food may not be available.

It is not by bread alone that we live, but by everything that comes forth from the mouth of the Lord—that is, anything and everything that God chooses to give us.

God alone is the real source of life and everything in that life for His people

(John 15:1–5; John 14:6).

He is our all in all.

God’s Word, the Scriptures, is life-giving and life-sustaining. Jesus said,

“The Spirit gives life; the flesh counts for nothing.

The words I have spoken to you—they are full of the Spirit and life”

(John 6:63; see also Hebrews 4:12; 2 Timothy 3:16–17).

When Jesus was hungry in the wilderness, Satan tried to get Him to rely on his own self-provision—to turn stones into bread—rather than wait on God’s provision. But Jesus did nothing of His own will: “My food,” said Jesus at another time, “is to do the will of him who sent me and to finish his work” (John 4:34).

He relied on every word of God and refused to act independently. 

Jesus was obedient to the point of death on the cross (Philippians 2:8).

As Moses reminded the people of Israel to depend on the Lord to meet their every need, man shall not live by bread alone ought to remind us to do the same. We owe our blessings and prosperity to God’s divine provision. The trusting obedience the Son of God demonstrated—and which Israel failed at time and time again—we do well to imitate. When we’re hungry or experiencing some form of deprivation, we must depend on God to meet our daily needs and remember to obey His Word. And when life is good and we’re feeling prosperous and blessed, we give thanks to the Lord our God, for it is He who provides us with the ability to obtain wealth (Deuteronomy 8:18). God our Father gives every good and perfect gift (James 1:17)

and every spiritual blessing in Christ (Ephesians 1:3).

John 20:30-31: “Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.” Once we understand that John’s purpose was to introduce the readers of his gospel to Jesus Christ, establishing Who Jesus is (God in the flesh) and what He did, all with the sole aim of leading them to embrace the saving work of Christ in faith, we will be better able to understand why John introduces Jesus as “the Word” in John 1:1.

By starting out his gospel stating, “In the beginning was the Word, and the Word was with God, and the Word was God,” John is introducing Jesus with a word or a term that both his Jewish and Gentile readers would have been familiar with. The Greek word translated “Word” in this passage is Logos, and it was common in both Greek philosophy and Jewish thought of that day. For example, in the Old Testament the “word” of God is often personified as an instrument for the execution of God’s will (Psalm 33:6; 107:20; 119:89; 147:15-18). So, for his Jewish readers, by introducing Jesus as the “Word,” John is in a sense pointing them back to the Old Testament where the Logos or “Word” of God is associated with the personification of God’s revelation. And in Greek philosophy, the term Logos was used to describe the intermediate agency by which God created material things and communicated with them. In the Greek worldview, the Logos was thought of as a bridge between the transcendent God and the material universe. Therefore, for his Greek readers the use of the term Logos would have likely brought forth the idea of a mediating principle between God and the world.

So, essentially, what John is doing by introducing Jesus as the Logos is drawing upon a familiar word and concept that both Jews and Gentiles of his day would have been familiar with and using that as the starting point from which he introduces them to Jesus Christ. But John goes beyond the familiar concept of Logos that his Jewish and Gentile readers would have had and presents Jesus Christ not as a mere mediating principle like the Greeks perceived, but as a personal being, fully divine, yet fully human. Also, Christ was not simply a personification of God’s revelation as the Jews thought, but was indeed God’s perfect revelation of Himself in the flesh, so much so that John would record Jesus’ own words to Philip: Jesus answered:

“Don’t you know me,

Philip, even after

I have been among you such a long time?

Anyone who has seen me has seen the Father.

How can you say, ‘Show us the Father’?”

(John 14:9)

By using the term Logos or Word in John 1:1, John is amplifying and applying a concept with which his audience was familiar and using that to introduce his readers to the true Logos of God in Jesus Christ, the Living Word of God, fully God and yet fully man, who came to reveal God to man and redeem all who believe in Him from their sin.

The New Testament presents Jesus as a historical figure who was

born in Bethlehem (Matthew 2:1) and raised in Nazareth (Matthew 2:23).


He experienced the full range of human existence:

physical limitations, emotions, and temptations.

Jesus became hungry

(Matthew 21:18),

thirsty (John 4:7),

fatigued (John 4:6),

and

sorrowful (Mark 14:34; John 11:35).


He also

showed compassion to those in need

(Matthew 9:36)

and


experienced the Pain of Betrayal


(Luke 22:1–23).


In His humanity,

Jesus is a

perfect representation

of what

it means to be human


(Romans 5:18–19).


While Jesus is fully human, He is also fully divine. He claimed divine authority

(Matthew 28:18),

forgave sins (Mark 2:5–12), performed miracles (John 2:1–11), and accepted worship

(Matthew 21:9).

The New Testament describes Him as the eternal Word of God who became flesh

(John 1:1, 14)

and gives Him the title


“Immanuel,”


which means


“God with us”


(Matthew 1:23).

The statement “I and the Father are one” (John 10:30)

affirms Jesus’ divine nature,

which includes omnipotence (Hebrews 1:1–4), omniscience (John 2:25), and perfection

(2 Corinthians 5:21).

The incarnation (literally, “in-flesh”)

holds overwhelming theological significance

for believers.



Because Jesus has a dual nature,


He can serve as the perfect mediator

between

God and humanity

(1 Timothy 2:5).


As fully God, He possesses

the divine authority to redeem humanity from sin

(Matthew 20:28),

conquer death (John 11:25), and reconcile us with God

(Colossians 1:19–20).

As fully man, He identifies

with our struggles and sympathizes with our weaknesses

(Hebrews 4:15)

Importantly, He is the sacrificial lamb for our sins.

(John 1:29),


and through His life, death, and resurrection,

He secured

salvation for all who believe in Him

(Hebrews 7:27).

In


the person of Jesus,

we witness the fullest

expression of God’s character and nature


(Hebrews 1:3).



Through His life and teachings,


Jesus revealed the heart of God--

a heart that is

“full of grace and truth”


(John 1:14).

His divine nature gave authority to His teachings

(Matthew 7:29),

and His

human nature made these teachings

relatable

and applicable to our lives.


Ultimately, the

paradox

of Jesus being fully God and fully man

calls us to a

deeper faith in the wisdom of God.

It reminds us that God’s ways are

higher than our ways,

and His

thoughts are higher than our thoughts

(Isaiah 55:9).

Thus, we are invited to embrace the mystery and wonder of who Jesus is rather than attempting to reduce Him to a mere human, prophet, moral teacher, or distant god.

As we contemplate the dual nature of Jesus, let us come before Him with humility and reverence.

​Let us give thanks for the incredible love that prompted God to become human. In Jesus, we find the perfect revelation of God’s nature and the fullest embodiment of His love. May we continue to explore, ponder, and celebrate the divine mystery of the God-man, a mystery that continues to captivate hearts, stir the imagination, and transform lives.


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.”



Faith and Belief

(James 2:14–26)

O foolish Galatians! Who has bewitched you?

Before your very eyes

Jesus Christ was clearly portrayed

as crucified.

i would like to learn just one thing from you:


Did you receive

the Spirit


by works of the law,

or by


hearing with faith?


 Does God lavish His Spirit on You

and work MIRACLES

Among You

because you practice the law,

or because you


Hear and Believe?


So also, “Abraham believed God, and it was credited to him as righteousness.”understand, then, that those who have faith are sons of Abraham. The Scripture foresaw that God would justify the Gentiles by faith, and foretold the gospel to Abraham:


“All Nations

will be

BLESSED through you.”

So those who have FAITH

are BLESSED

along with Abraham,

the Man of Faith.




Christ Has Redeemed Us

All who rely on works of the law are under a curse. For it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.” Now it is clear that no one is justified before God by the law, because,



“The righteous will live by faith.”


The law,

however, is not based

on faith;

on the contrary,


“The man who does these things will live by them.”


Christ redeemed us from the curse

of the law

by becoming a curse for us.


For it is written:

“Cursed is everyone who is hung on a tree.”

He redeemed us in order

that the

blessing promised to Abraham 

would come

to the Gentiles in Christ Jesus,

so that by faith we might

receive

the promise of the Spirit.


The Purpose of the Law

(Romans 7:1–6)


Brothers, let me put this in human terms.

Even a human covenant, once it is ratified,

cannot be canceled or amended


The promises

were spoken

to Abraham and to his seed.


The Scripture does not say, “and to seeds,” meaning many,

but “and to your seed,” meaning


One, who is Christ


What I mean is this: The law that came 430 years later does

not revoke the covenant

previously

​ established by God, so as to nullify the promise.

for if the inheritance

depends on the law,

then it no longer depends on a promise;

but God freely granted

it to Abraham through a promise.


why then was the law given?

It was

added because of transgressions,


until the arrival of

the seed

to whom the promise referred.


It was administered

through

angels by a mediator.



A mediator is unnecessary, however, for only one party; but God is one.

Is the law, then, opposed to the promises of God? Certainly not! For if a law had been given that could impart life, then righteousness would certainly have come from the law. 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.

  Efore this faith came, 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.

​
Sons through Faith in Christ

You are all sons of God through faith

in Christ Jesus.

For all of you who were

baptized into

Christ have clothed yourselves

with Christ.

There is neither

Jew nor Greek,

slave nor free, male nor female,

for you are all one in Christ Jesus.


And if you belong to Christ,

then you are

Abraham’s seed and heirs according

to the promise.

​Jesus said we are to forgive others “seventy times seven”

in response to Peter’s question,

“Lord, how many times

shall I forgive

my brother

when he sins against me?

Up to seven times?”

(Matthew 18:21-22).


To fully understand what Jesus was saying, we must look at the context of the whole chapter,


for Jesus

was speaking not only about

forgiving one another

but about Christian character,

both

in and out of the church


The admonition to


forgive our brother

seventy times seven follows

Jesus’ discourse

on discipline in the church


(Matthew 18:15-20),


in which He lays down the rules for


Restoring a sinning brother


Peter, wishing to appear especially forgiving and benevolent, asked Jesus if forgiveness was to be offered seven times. The Jewish rabbis at the time taught that forgiving someone more than three times was unnecessary, citing Amos 1:3-13 where God forgave Israel’s enemies three times, then punished them.

By offering forgiveness more than double that of the

Old Testament example,

Peter perhaps expected extra commendation from the Lord.

When Jesus responded that forgiveness should be offered

four hundred and ninety times,

far beyond that which Peter was proposing,

it must have stunned the disciples who were listening.

​
Although they had been with Jesus

for some time, they were

still thinking in the limited

terms of the law,

rather than in the unlimited

terms of Grace


By saying we are to forgive those who sin against us seventy times seven,

Jesus was not limiting forgiveness to 490 times,

a number that is, for all practical purposes, beyond counting.


Christians with forgiving

hearts

not only do not limit

the number of times they

forgive;

they continue to

forgive with as much grace

the thousandth time

as

they do the first time


Christians are only


capable of this type of forgiving spirit

because

the Spirit of God lives within us,

and it is He

who provides the ability

to offer forgiveness over and over,

just as

God forgives us over and over



Jesus’ parable of the unforgiving servant


 follows directly after


His “seventy times seven”

speech,

driving home the point

that if
​

We are Forgiven

the

Enormous Debt of Sin against

a Holy God,


How much MORE should WE 

be eager

To Forgive those who sin

against us,
​

who are just as sinful as they?



Paul parallels this example in Ephesians 4:32 where he

admonishes us to forgive one another


“Even as God for Christ’s sake has

forgiven you.”


Clearly,


forgiveness


is not to be meted out in a limited fashion

but is to be abundant,

overflowing, and available to all,

just as the

​measureless grace of God is poured out upon us.
​
Galatians 6:2 states,


CARRY

​each other’s BURDENS,

and in this way you will


fulfill the law of Christ


(emphasis added).


What exactly is the


Law of Christ, and how is it

fulfilled by


Carrying each other’s Burdens?


While the LAW of CHRIST is also mentioned in 1 Corinthians 9:21, the Bible nowhere specifically defines what precisely is the law of Christ. However, most Bible teachers understand the law of Christ to be what Christ stated were the greatest commandments in Mark 12:28–31, “‘Which commandment is the most important of all?’

Jesus answered, ‘The most important is, 

Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” The second is this: “You shall love your neighbor as yourself.” There is no other commandment greater than these.’”


The law of Christ, then,

is to love God with all of our being

and to love our

neighbors as we love ourselves.
​

In Mark 12:32–33, the scribe

who asked

Jesus the question responds with,


“To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices.” In this, Jesus and the scribe agreed that those two commands are the core of the entire Old Testament Law. All of the Old Testament Law can be placed in the category of “loving God” or “loving your neighbor.”

Various New Testament scriptures state that Jesus fulfilled the Old Testament Law, bringing it to completion and conclusion (Romans 10:4; Galatians 3:23–25; Ephesians 2:15). In place of the Old Testament Law, Christians are to obey the law of Christ. Rather than trying to remember the over 600 individual commandments in the Old Testament Law, Christians are simply to focus on loving God and loving others. If Christians would truly and wholeheartedly obey those two commands, we would be fulfilling everything that God requires of us.

Christ freed us from the bondage of the hundreds of commands in the Old Testament Law and instead calls on us to love. First John 4:7–8 declares, “Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love.” First John 5:3 continues, “This is love for God: to obey His commands. And His commands are not burdensome.”

Some use the fact that we are not under the Old Testament Law as an excuse to sin. The apostle Paul addresses this very issue in Romans. “What then? Are we to sin because we are not under law but under grace? By no means!” (Romans 6:15). For the follower of Christ, the avoidance of sin is to be accomplished out of love for God and love for others. Love is to be our motivation. When we recognize the value of Jesus’ sacrifice on our behalf, our response is to be love, gratitude, and obedience. When we understand the sacrifice Jesus made for us and others, our response is to be to follow His example in expressing love to others. Our motivation for overcoming sin should be love, not a desire to legalistically obey a series of commandments.

We are to obey the law of Christ because we love Him,

not so that we can check off a list of commands that we successfully obeyed.

Second Peter 3:18 tells us to “grow in the grace and knowledge of the Lord Jesus Christ.” 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

To grow in grace does not mean gaining more grace from God. God’s grace never increases; it is infinite, it cannot be more, and according to the nature of God, it could never be less. He gave His only Son so that whoever believes in Him should be saved (John 3:16). How much more grace could there possibly be than that? But to grow in grace is to grow in our understanding of what Jesus did and to grow in our appreciation of the grace we have been given. The more we learn about Jesus, the more we will appreciate all He has done, and the more we appreciate His love and sacrifice for us, the more we will perceive the never-ending grace of God.

Peter also confirms that we need to grow in our knowledge of Jesus and to have
that intimate relationship with Him. Paul said in Colossians 3:1–4:

“Since, then, you have been raised with Christ, set your hearts on things above,
where Christ is seated at the right hand of God.

Set your minds on things above, not on earthly things.

For you died, and your life is now hidden with Christ in God.


When Christ, who is your life, appears,

then you also

will appear with him in glory.”


​Flesh is born of flesh, but spirit is born

of the Spirit.

Do not be amazed that I said,

‘You must be born again.’ 

The wind blows where it wishes.

You hear its sound, but you do not

​know where

it comes from or where it is going.

So it is with everyone born of the Spirit.”



Ministers of a New Covenant

Are we beginning to commend ourselves again? Or do we need, like some people, letters of recommendation to you or from you? You yourselves are our letter, inscribed on our hearts, known and read by everyone. It is clear that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.

Such confidence before God is ours through Christ. Not that we are competent in ourselves
​to claim that anything comes from us, but our competence comes from God. 

And He has qualified us as ministers of

anew covenant,

not of the letter but of the Spirit;

for the letter kills,

but the Spirit gives life.

It was into this legalistic climate that

Jesus came,

and conflict with the

hypocritical

arbiters of the Law was inevitable.


But Jesus, the Lawgiver, said,

“Do not think that I have come to abolish the

Law or the Prophets;

I have not come to abolish them but

to fulfill them”


(Matthew 5:17)

The Law was not evil. It served as a mirror to reveal the condition of a person’s heart

(Romans 7:7). John 1:17 says,

“For the law was given through Moses; grace and truth

came through Jesus Christ.”

Jesus embodied the perfect balance between grace and the Law

​ (John 1:14).

God has always been full of grace (Psalm 116:5; Joel 2:13),

and people have always been saved by faith in God (Genesis 15:6).

God did not change between the Old and New Testaments (Numbers 23:19; Psalm 55:19). The same God who gave the Law also gave Jesus (John 3:16). His grace was demonstrated through the Law by providing the sacrificial system to cover sin. Jesus was born “under the law” (Galatians 4:4) and became the final sacrifice to bring the Law to fulfillment and establish the New Covenant (Luke 22:20). Now, everyone who comes to God through Christ is declared righteous (2 Corinthians 5:21; 1 Peter 3:18; Hebrews 9:15).

Rather than trust in the Law to save us, we trust in Christ.

We are freed from the Law’s bondage by His once-for-all sacrifice

(Romans 7:6; 1 Peter 3:18).

There is no conflict between grace and the Law, properly understood.

Christ fulfilled the Law on our behalf and offers the

power of the Holy Spirit,

who motivates a regenerated heart to live in obedience to Him

(Matthew 3:8; Acts 1:8; 1 Thessalonians 1:5; 2 Timothy 1:14). 

James 2:26 says,


Where there is no impulse to be godly,

there is no saving faith.


We are saved by grace, through faith (Ephesians 2:8–9).


The keeping of the Law cannot save anyone

(Romans 3:20; Titus 3:5).

(Matthew 5:20–48; see also Luke 18:18–23).


The purpose of the Law was,

basically,

to bring us to Christ

(Galatians 3:24).

good works

 follow salvation; they do not precede it.

Conflict between


“grace” and the “Law”


can arise when someone

​
1) misunderstands the purpose of the Law
; 2) redefines grace as something other than “God’s benevolence on the undeserving”
(see Romans 11:6)
; 3) tries to earn his own salvation or “supplement” Christ’s sacrifice;
4) follows the error of the Pharisees in tacking manmade rituals and traditions onto his doctrine
or 5) fails to focus on the “whole counsel of God”

(Acts 20:27).

When the Holy Spirit guides our search of Scripture,

we can

“study to show ourselves approved unto God”


(2 Timothy 2:15)

and discover the beauty of a grace that produces good works.
​


The Glory of the New Covenant

(Exodus 34:10–35)

​
Now if the ministry of death, which was


engraved in letters

on stone,

came with such glory

that the Israelites could not gaze at

the face of Moses


because of its fleeting glory,


  Will not the ministry of the Spirit be

even more glorious? 

For if the

ministry of condemnation was glorious,

how much more

glorious is the ministry of righteousness!

 Indeed, what was

once glorious has no glory now in


comparison


to the glory that surpasses it


 For if what was fading away came with glory,

how much greater

is the glory of that which endures!

therefore, since we

have

such a hope, we are

very bold


We are not like Moses,

who would put a veil over his face to keep

the Israelites

from gazing at the end of what was

fading away


But their minds were closed.

For to this day the same veil remains at the reading

of the old covenant.


It has not been lifted, because


only in Christ can it be removed

And even to this day when Moses is read,

a veil covers their hearts


But whenever anyone turns to the Lord, the veil is taken away



Now the Lord is the Spirit,

​ and where the Spirit of the Lord is, there is freedom.


And we, who with unveiled faces all reflect

the glory of the Lord,

are being transformed into His image with

intensifying glory,

which comes from the Lord, who is

the Spirit

Who We are in this current state is so
valuable and meaningful,
and we
are always on a Journey striving
to improve
our relationships and the world
around us


The Gospel Message is Unique

because

it solely relies on the 

Power of God

through the blood of the Cross

Not of ourselves

Gods desire is to know us personally

and

display his Glory through us, from his strength 

The Glory is His


​The Amazing thing about the Gospel

is that,

It points us to Christ,

who he is, knowing him personally

and

Being Fully Known!


The Gospel

is not about what we do or who the world

says we are,

 it about who HE is,

what he’s done for you and who

​he says you are

When he shows

​you an incomprehensible glimpse

of the eternal state,

nothing in this life

compares to the glories revealed!

Thats the Glorious 

Good News and sustaining

​Hope

A Truth Fully Witnessed

Of the

unfathomable depth of Gods Love displayed

​ on the Cross,

FREE

for everyone TRULY

 willing to

TRUST

​and believe in HIM:)

The More we Know of Him,

the less

​we view sin in ourselves and others

The more Grace we’ve been Given, 

​the more Grace we give others

Our Messiah came to Fulfil the 

Law and Prophets through demonstrating 

His Fullness of Grace

Jesus spent a great deal of time preaching

​the Same Message,

all sin whether seen or unseen affects the

body of Christ,

Which has different gifts and functions
​
Unless we admit and address our own sins first,

we have no place pointing out

sins in others 

He came Preaching the Law of Christ

The Purpose of the

Mosaic Law is to Reveal Sin, so that we

Find Christ

Once we know Christ, sin becomes irrelevant

because we aren’t under that Law

or perhaps

never have been under that Law

We treat our neighbors as we want

​to be treated

In order to do that, we need to know

both the Law and Christ 

Knowledge is sin brings repentance

Repentance brings holiness
​
Life Will always be messy and there

will always be sin.

Everyone sins, has sinned, and will sin. 

We simply view others sins

differently than our own because we come

from different

backgrounds, heritages, and experiences


​

"Uriah said to David,

'The ark and Israel and Judah are staying in temporary shelters,

and my lord Joab and the servants of my lord are camping in the open field.

Shall I then go to my house to eat and to drink and to lie with my wife?

By your life and the life of your soul, I will not do this thing'"

(2 Sam 11:11)


Do Uriah's words mean more to David than they

do to

Uriah himself?
​

Is Uriah merely proclaiming

his loyalty

or does he suspect something?


Every word he utters carries the

full force of prophetic insight

meant to bring


King David to his knees in Repentance


He simultaneously Convicts David of

his Betrayel

by Proclaiming

His Loyalty to the God of Israel


"While I was staying in Temporary Shelters

In the Open Field

To Fight for the Ark of Israel,

YOU stayed home

To eat and to drink and to lie with my wife!"


By insisting

"I will not do this thing" to my lord (i.e., Yoav)

He is slapping David

In the face

With the very Same words

David had used when he Refused to harm

His Lord Saul:


"So he said to his men,

'Far be it from me because of the LORD

that

I SHOULD DO THIS THING

To My Lord,

The LORD’S Anointed, to Stretch out My Hand

against him,

Since he is the LORD’S Annointed'"

(1 Sam 24:6)


And with these exact words,

Uriah is also alluding to the words of Joseph

who tried to speak

Potiphar's wife off the ledge of adultery:


"How then could I do this great evil and sin against God?”

(Gen 39:9).


Regardless of what

Uriah knew or didn't know, every word from his mouth

was God's word to David.


David was clearly under conviction.


Rather than respond

To God's word, however, David desperately

Tried to Cover
​
His tracks, and his sin of adultery snowballed

into the sin of deceit and murder.


We're always far better off coming clean than

being found out.

The consequences of confessing our sins are

never as bad as

those of our hidden sins being discovered.


To cover up one sin, one must sin more.

And each new sin

is always worse than the one before it.


So when the Spirit of God convicts

us of sin,

we must see this as God's gracious hand

trying to keep us from

making a bad situation far worse


"He who conceals his transgressions will not

prosper,

but he who confesses

and

forsakes them will find compassion.


How blessed is the man who fears always,

but he who hardens

​ his heart will fall into calamity"


​(Prov 28:13-14)


​

YOU

Don't have to Be Perfect



To KNOW


A Perfect Love!


Don't believe that? Look at Me!;)

When you See Him for Who He Really Is,


You Find

He Isn't Judging You, He wants to

Know You,

He IS our Intercession
​
​And His Grace is Sufficient for You

If you’re feeling ashamed, you aren’t

Going to HIM

His Love doesn’t Change during
​
Trials or Difficulty 

​

"But they who wait for the Lord shall renew their strength; they

shall mount up with wings like eagles;

they shall run and not be weary; they shall walk and not faint."
​

Isaiah 40:31



​When God has put a plan in motion…

trust His pace.

Do you find yourself wanting to scoot

the plan along?
​

We do that, don't we?

We set our minds on something and then

we are like, "Happen already!"


But there are a lot of necessary things

that happen in the growth process and

in the waiting.

There's lining things up, refining,

and timing.


Sure God can

​do things in a blink of an eye.

But can we handle it?


Like baking a cake, good things-God things- take time. Sure you can make one of those microwave cake-in-a mug kind of cakes, but are they as good as the real thing that takes real-time? Not really.


Give me an honest to goodness

someone-

put-the-work-in-it cake

​
EVERY time



During Isaiah’s lifetime, the dispirited nation of Israel suffered a period of great distress politically as oppressive Assyrian powers invaded and conquered their lands. Isaiah chapters 40–48 contain promises of redemption and deliverance from the suffering. That section of the book starts with the words “Comfort, comfort my people, says your God” (Isaiah 40:1). Israel had nearly given up hope, thinking God had abandoned them, yet Isaiah drives his point home in Isaiah 40:27–31,


“Why do you say, O Jacob, and speak,

O Israel,

‘My way is hidden from the Lord,

and my right is disregarded by my God’?

Have you not known? Have you not heard?



The Lord is the everlasting God,

the

Creator of the ends of the earth


He does not faint or grow weary; his understanding is unsearchable. He gives power to the faint, and to him who has no might he increases strength. Even youths shall faint and be weary, and young men shall fall exhausted; but they who wait for the Lord shall renew their strength;


they shall mount up

with

wings like eagles;

they

shall run and not be weary;

they shall

walk and not faint”


(ESV)



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



עָלָה


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




Psalm 103:5

who satisfies you with good things, so that your youth

is renewed like the eagle’s


Psalm 27:14

Wait patiently for the LORD; be strong and courageous.

Wait patiently for the LORD!


Psalm 84:7

They go from strength to strength, until each appears

before God in Zion


Psalm 46:1-2

For the choirmaster.

Of the sons of Korah. According to Alamoth.

A song.

God is our refuge and strength,

an ever-present help in times of trouble.

Therefore we will not fear,

though the earth

is transformed and the mountains are

toppled into the depths of the seas


Psalm 91:1-2

He who dwells in the shelter of the

Most High will abide

in the shadow of the Almighty

I will say to the LORD,

“You are my refuge and my fortress, my God,

in whom I trust.”


Psalm 121:1-2

A song of ascents. I lift up my

​eyes to the hills

From where does my help come?

My help comes from

the LORD,

the Maker of heaven and earth


Exodus 19:4

‘You have seen for

yourselves what I did to Egypt,

​and how

I carried you on

eagles’ wings

​and

brought you to Myself.


Deuteronomy 32:11

As an eagle stirs up its nest and hovers

over its young,

He spread His wings to catch them

and

carried them on His pinions


Lamentations 3:25-26

The LORD is good to those who wait for Him, to the soul

who seeks Him.

It is good to wait quietly for the salvation of the LORD.


Habakkuk 3:19

GOD the Lord is my strength;

He makes my feet like those of a deer;

He makes me walk upon the

​heights!

For the choirmaster. With stringed instruments.


2 Corinthians 4:16

Therefore we do not lose heart

Though our outer self is wasting away,

yet our inner self

is being renewed day by day.


Philippians 4:13

I can do all things

through Christ

​who gives me strength.


2 Timothy 4:17

But the Lord stood by me and

strengthened me,

so that through me the message

would be fully proclaimed,

and all the Gentiles would hear it.

So I was

delivered from the mouth of the lion.

​Jesus the Light of the World




The Woman Caught in Adultery

But Jesus went to the


Mount of Olives

2Early in the morning He went back into the temple courts.a All the people came to Him, and He sat down to teach them. 3The scribes and Pharisees, however, brought to Him a woman caught in adultery. They made her stand before them4and said, “Teacher, this woman was caught in the act of adultery. 5In the Law Moses commanded us to stone such a woman. So what do You say?”

6They said this to test Him, in order to have a basis for accusing Him. But Jesus bent down and began to write on the ground with His finger.
7When they continued to question Him, He straightened up and said to them, “Let him who is without sin among you be the first to cast a stone at her.” 8And again He bent down and wrote on the ground.

9When they heard this,b they began to go away one by one, beginning with the older ones, until only Jesus was left, with the woman standing there. 10Then Jesus straightened upc and asked her, “Woman, where are your accusers?d Has no one condemned you?”
11“No one, Lord,” she answered. 

“Then neither do I condemn you,” Jesus declared. “Now go and sin no more.” 



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.

Then 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!

59At this, they picked up stones to throw at Him. But Jesus was hidden and went out of the temple area.i



Overcoming the World

Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father also loves those born of Him.a

 By this we know that we love the children of God: when we love God and keep His commandments. For this is the love of God, that we keep His commandments. And His commandments are not burdensome, because everyone born of God overcomes the world. And this is the victory that has overcome the world: our faith.

Who then overcomes the world? Only he who believes that Jesus is the Son of God. This is the One who came by water and blood, Jesus Christ—not by water alone, but by water and blood. And it is the Spirit who testifies to this, because the Spirit is the truth. For there are three that testify: the Spirit, the water, and the blood—and these three are in agreement.


God’s Testimony about His Son

Even if we accept human testimony, the testimony of God is greater. For this is the testimony that God has given about His Son.

 Whoever believes in the Son of God has this testimony within him; whoever does not believe God has made Him out to be a liar,

because he has not believed in the testimony that God has given about His Son.

And this is that testimony: God has given us eternal life, and this life is in His Son.

​Whoever has the Son has life; whoever does not have the Son of God does not have life.


The angels are spiritual beings who were created by God
to be His servants, and God has given them
great authority and power to do His will.
And at the present time the angels are greater than we are,
because God made us “a little lower than the heavenly beings”

​(Psalm 8:5)
​
But the Bible also says that in heaven we will be higher than the angels–and the reason is because we will be like Christ. The Bible says, “Do you not know that we will judge angels?” (1 Corinthians 6:3). While this verse may be referring to the rebellious angels who chose to follow Satan, it still implies that our status after death will be above that of the angels.

I bring you good news of great joy which will be for all the people; for today in the city of David there has been born for you a Savior, who is Christ the Lord. And this will be a sign to you: You will find a baby wrapped in cloths and lying in a manger” Luke 2:10-12

The once-dark sky now comes to brilliant life with a sea of similar illuminated beings.
They speak and praise, but they are not human. They float and fly, but they have no wings.

These are Yahweh’s angels—heavenly messengers.
The mysterious messengers continue speaking,

“Glory to God in the highest, and on earth peace among people with whom he is pleased
Mysterious as they are, angels in the Bible are often described with human qualities,
even speaking like people and bearing human-sounding names. Also, they do not appear to have wings. 

The cherubim are equally mysterious, said to have wild human and animal-like features, and yes—these beings have wings. God first charged cherubim with protecting entry into the garden, and in the rest of the story they continue to guard holy spaces where God dwells and Heaven and Earth overlap. Cherubim are always honoring God and helping readers recall the essential nature of that first garden, a place where choosing to stay means choosing to trust and follow God’s instruction. 

Angels bring divine messages, including the good news of God’s desire to be close to humanity forever. Angels in the Bible communicate through dreams, visions, and in-person visitations to help people move out of the place of toil and death, through the cherubim, and into the Heaven-and-Earth space
​

Millennial Kingdom

This age  Dispersion intersects The Age to Come
​
Jesus answered,

 “You are Mistaken because

You do Not Know the Scriptures or 

The Power of God

In the

 Resurrection, People will Neither

Marry Nor be Given

in Marriage,

Instead, They will be Like the

Angels In Heaven

But concerning the Resurrection of the dead,

Have you Not Read what God said to You: 

‘I am the God of Abraham,

The God of Isaac, And the God of Jacob’? 

He is Not the God of

the dead, But of the


Living


In Matthew 22 Jesus fields a series
of questions meant to entrap Him in His words. It’s in answer to
one of those questions that Jesus says that

“at the resurrection

people will

neither marry nor be given in marriage;

they will

be like the angels in heaven”

​ (Matthew 22:30).

The immediate context of Jesus’ teaching that at the resurrection people will not marry is to answer a group of Jewish religious leaders called the Sadducees. The Sadducees presented a scenario where a woman was widowed seven times without any children, and each time, following the Mosaic Law (Deuteronomy 25:5), she married her deceased husband’s brother, who was to bear a child for his deceased brother. In the Sadducees’ scenario, the woman was married seven times to seven different brothers. They then asked Jesus, “Now then, at the resurrection, whose wife will she be of the seven, since all of them were married to her?” (Matthew 22:28).

The Sadducees’ question was dishonest to begin with, because they denied the reality of a future resurrection

​(Matthew 22:23; Acts 23:8).

So, their question was purely for the purpose of trapping Jesus.


Jesus’ response not only

answered their question but

also confronted their error

concerning

two doctrines: the future resurrection

and the existence of angels.


Jesus attributes

the Sadducees’ doctrinal errors

to ignorance of two things:


“You are in error because you

do not

know the Scriptures

or the power of God”


(Matthew 22:29)
​

Jesus then reveals the truth that


at the resurrection people will neither marry

nor be given in marriage


they will be like

the angels in heaven”


(Matthew 22:30)


He proceeds to prove, from the Scriptures, that there is life after death and there will be a resurrection. Quoting Exodus 3:6, Jesus points to God’s self-identification as the God of Abraham, Isaac, and Jacob. Since God said, “I am” their God (present tense), and since “He is not the God of the dead but of the living” (Matthew 22:32), the patriarchs are still alive, and God is still their God.

1) there is certainly a resurrection;

2) this state of being will be drastically different from

what humanity experiences now;

3) marriage will not occur; and

4) humanity will be like the angels, who also

​do not marry.


By answering the Sadducees’ question this way,

Jesus was able to affirm the resurrection in the

presence of many and provide

the solution to the post-resurrection marriage conundrum.

EXISTENCE in the


RESURRECTED State

will simply be different

from what we


KNOW  Now


We should


Look Forward


to the RESURRECTION, as it will

be a

GLORIOUS

event and state of

BEING


No longer will there be any curse.


The throne of God

and

of the Lamb will be

in the city,


and his servants will serve him.

They will see his face,

and his name will be on their foreheads.

There will be no more night.

They will not need the light of a lamp or

the light of the sun,

for the Lord God will give them


LIGHT


And they will Reign Forrr Everrr and Ever:)


(Revelation 22:3–5; cf. Romans 8:18 and Matthew 17:1–3).


In Matthew 21:23—22:46,


​Jesus found Himself in challenging exchanges with the leaders

of the

Jewish temple in Jerusalem


These spiritual elders,


far from

seeking enlightenment, were actively confronting


Jesus’ authority



Their aim

was not to engage in a spiritual discourse but to

find a way to trap Jesus,

leading to His arrest and condemnation

(see Matthew 19:3; 21:46; 22:15).

It was in response to one of their trick questions

​ that Jesus said,

“For in the resurrection they neither marry

nor are given in marriage,

but are like

Angels of God in Heaven”


(Matthew 22:30, NKJV).

The question that prompted Jesus’ response came from the Sadducees. They sought to apply the Law of Moses regarding levirate marriage in Deuteronomy 25:5–10 to a complex hypothetical scenario.


In this scenario, a Man died, Leaving

behind

His childless Widow


The man’s seven brothers, one after another, married the woman, and all died childless. Finally, the woman herself passed away (Matthew 22: 24–27). The Sadducees then asked, “So tell us, whose wife will she be in the resurrection? For all seven were married to her” (Matthew 22:28, NLT).

An important detail in this exchange is that the Sadducees did

Not believe in the future resurrection of the dead

(see Matthew 22:23).

They accepted only the Pentateuch, or the first five books of Moses, as holy and authoritative Scripture.


The Sadducees rejected the

spirit world, angels, and the doctrine of

the resurrection

(see Acts 23:8)


Thus, they assumed Jesus would be unable to answer

their question because,

as they saw it, the resurrection was mere myth.

Jesus met their

challenge head-on, telling the Sadducees

that their


assumptions about marriage and the resurrection

were wrong


They were ignorant of much of the Old Testament and knew nothing about

God’s resurrection power

: “Your mistake is that you don’t know the Scriptures, and you don’t

know the power of God.

For when the dead rise, they will neither marry nor

be given in marriage


In this respect they will be like the angels in heaven”

(Matthew 22:29–30, NLT).

In their ignorance, the Sadducees concocted ridiculous suppositions

instead of listening to and learning from Jesus,

who was Himself

“the power of God and the wisdom of God”

(1 Corinthians 1:24).

Jesus indicated that angels don’t marry or reproduce, and those who are resurrected in the

afterlife will share these characteristics.

Thus, the woman

in the Sadducees’ scenario would be the

wife of no one in the resurrection.

While the Bible doesn’t say why we won’t marry in heaven, commentators suggest

some sound reasons.

First, people won’t need to get married and bear children--

to “be fruitful and increase in number and fill the earth,”

as God told Noah in Genesis 9:1.

There will no longer be

a reason to replenish the earth with offspring

because death will no longer exist.

Jesus’ statement that humans will be like the

angels of God in heaven, coupled with

Paul’s teaching about marriage

in Ephesians 5:22–33,

points to an additional conclusion—that


God instituted marriage on earth

to demonstrate a

greater heavenly or spiritual reality.

For believers on earth,

marriage is a picture of the relationship

between Jesus Christ, the Messiah,

and

His bride, the church


When the actual heavenly marriage

between the

Bridegroom and the Bride of Christ

 (the collective body of the redeemed)

takes place in heaven,

the purpose

for marriage will be fulfilled


(Revelation 19:7–9; 21:1–2)


There will no longer be a need for humans to marry because

​marriage

will be superseded by the ultimate reality to which

it pointed.

People will not become angels or be like angels in every way

in eternity.

Humans and angels are distinctly different creatures.


Jesus’ statement that we will be

like the

angels of God

in heaven means simply that

men and women will not

marry or be given in marriage in

the next life

The perfect joy and love

of our

eternal home in the Father’s presence

will far overshadow even the

most intimate of human ties we

experienced

while here on earth
​

(see Isaiah 35:10; 51:11; Romans 8:18; 1 Corinthians 2:9; Revelation 7:17; 21:4; 22:3–5)


​

The Parable of the Banquet

(Luke 14:15–24)

Once again, Jesus spoke to them in parables:


“The kingdom of heaven is like a king who

prepared a

wedding banquet for his son.

He sent his servants to call those he had

​ invited to the banquet,

but they refused to come.

Again, he sent other servants and said,

‘Tell those who have been invited that I have

prepared my dinner.


My oxen and fattened cattle have been killed,

and everything is ready


Come to the wedding banquet.’


But they paid no attention and went away,

one to his field, another to his business.


The rest seized his servants, mistreated them,

and killed them.


The king was enraged,


and he sent his troops

to destroy those murderers and burn their city.

Then he said to his servants, ‘


The wedding banquet

is ready, but those I invited were

not worthy.
​
Go therefore to the crossroads and invite

to the banquet

as many as you can find.’

so the servants went out into the streets and gathered everyone

they could find, both evil and good,

and the wedding hall was filled with guests.

But when the king came in to see the guests, he spotted a man

who was not dressed in wedding clothes.

‘Friend,’ he asked, ‘how did you get in here without wedding clothes?’ 

But the man was speechless.

Then the king told the servants, ‘Tie him hand and foot, and

throw him into the outer darkness,

where there will be weeping and gnashing of teeth.’

For many are called, but few are chosen.”



Paying Taxes to Caesar

(Mark 12:13–17; Luke 20:19–26)

Then the Pharisees went out and conspired to

trap Jesus in His words.


They sent their disciples

to Him along with the Herodians.


Teacher,

they said,“we know that


You are Honest and that


You Teach the Way of God

in

accordance with the


TRUTH


You Seek favor from

no one,


because You Pay no attention

to External appearance


 so tell us what You think: Is it lawful to pay taxes to Caesar or not?”


but Jesus knew

their evil intent and said, “You hypocrites, why are you testing Me?

​
show Me the coin used for the tax.”

And they brought Him a denarius.

“Whose image is this,” He asked, “and whose inscription?”

“Caesar’s,” they answered. 

So Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.”

And when they heard this, they were amazed. So they left Him and went away.

​

The Sadducees and the Resurrection

(Mark 12:18–27; Luke 20:27–40)


That same day the Sadducees, who say there is no resurrection, came to Jesus and questioned Him.

 “Teacher,” they said, “Moses declared that if a man dies without having children, his brother is to marry the widow and raise up offspring for him. Now there were seven brothers among us.

The first one married and died without having children. So he left his wife to his brother. The same thing happened to the second and third brothers, down to the seventh.
And last of all, the woman died. In the resurrection, then, whose wife will she be of the seven? For all of them were married to her.”

Jesus answered, “You are mistaken because you do not know the Scriptures or the power of God. 

In the resurrection, people will neither marry nor be given in marriage.


Instead, they will be like the

angels in heaven


But concerning the resurrection of the dead, have you

not read what God said to you: 

‘I am the God of Abraham, the God of Isaac, and the God of Jacob’?

He is not the God of the dead, but of the living.”

When the crowds heard this, they were astonished at His teaching.

​

The Greatest Commandment

(Deuteronomy 6:1–19; Mark 12:28–34)



And when the Pharisees heard that Jesus had silenced the Sadducees,

they themselves gathered together.

 One of them, an expert in the law, tested Him with a question:



“Teacher, which commandment is the greatest in the Law?”


Jesus declared,

 “‘Love the Lord your God with

all your heart

​ and with all your soul and with

all your mind.’


This is the first and greatest commandment.


And the second is like it: ‘Love your neighbor as yourself.’
​

All the Law and the Prophets

Hang

on these two commandments.”



Whose Son Is the Christ?


(Mark 12:35–37; Luke 20:41–44)
​
While the Pharisees were assembled,


Jesus questioned them: 

What do you think about the


Christ?


Whose son is He?”


“David’s,” they answered.

Jesus said to them,


 “How then does David in the Spirit call Him ‘Lord’?


​For he says:


The Lord said to my Lord, 

“Sit at My right hand 

until I put Your enemies 

under Your feet.”’

​
So if David calls Him ‘Lord,’ how can


He be David’s son?”

​
No one was able to answer a word,

and from that day on

no one dared to question Him any further.



Luke 20:34-36


Jesus answered,


“The sons of THIS AGE marry and are given

in marriage


But those who

are considered worthy to share in

the AGE to COME 

and in the resurrection from the dead

will neither

marry nor be given in marriage


In fact, they can no longer die,


because they are like the angels


And since they are sons of the

resurrection,

they are sons of God



Mark 12:2


When the dead rise,

they will


neither marry nor be given in marriage

Instead,

they will be like the angels in heaven.



1 Corinthians 15:42-54

So will it be with the resurrection of the dead:

What is sown is perishable; it is raised imperishable.

It is sown in dishonor; it is raised in glory. It is sown in weakness;

it is raised in power.

It is sown a natural body; it is raised a spiritual body.

If there is a natural body, there is also a spiritual body. ...



Philippians 3:20-21


But our citizenship is in heaven,

and we eagerly await a Savior from there,

the Lord Jesus Christ,

who, by the power that enables Him to subject

all things to Himself,

will transform our lowly bodies to be like

His glorious body


1 John 3:


Beloved, we are now

children of God, and what we will be

has not yet been revealed


We know that when Christ appears,

we will be

like Him, for we will see Him as He is


Revelation 21:4

‘He will wipe away every tear from their eyes,’ and there will be no more death
or mourning or crying or pain, for the former things have passed away.”

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 Corinthians 6:14

By His power God

raised

 the Lord from the dead,

and He will raise us also.


Hebrews 2:10

In bringing many sons to glory,

it was fitting for God,

for whom and through whom

all things exist,

to make the author of their salvation

perfect through suffering.


Genesis 1:27

So God created man in His own image;

in the image of God He created him;

male and female He created them.

Genesis 2:24

For this reason a man will leave his father and mother

and

be united to his wife, and they will become one flesh.


Isaiah 65:17-25

For behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind. But be glad and rejoice forever in what I create; for I will create Jerusalem to be a joy and its people to be a delight.  I will rejoice in Jerusalem and take delight in My people. The sounds of weeping and crying will no longer be heard in her. ...


Daniel 12:2-3

And many who sleep in the dust of the earth will awake,

some to everlasting life,

but others to shame and everlasting contempt.  

Then the wise

will shine like the brightness of the heavens,

and those who lead many to

righteousness will shine like the stars forever and ever.


Job 19:25-27

But I know that my Redeemer lives,

and in the end

He will stand upon the earth.

Even after my skin has been destroyed,

yet in my flesh I will see God.

I will see Him

for myself; my eyes will behold Him,

and not as a stranger.

How my heart yearns within me!


Mark 12:24,25

And Jesus answering said unto them, Do ye not therefore err,

because ye know not

the scriptures, neither the power of God? … 


Luke 20:34-36

And Jesus answering said unto them,

​The children of this world marry, and are given in marriage: … 
​
John 5:28,29

Marvel not at this: for the hour is coming,

in the which all that are in the graves shall hear his voice, … 


Matthew 13:43

Then shall the righteous shine forth as the sun

in the kingdom of their Father.

Who hath ears to hear, let him hear.


Matthew 18:10

Take heed that ye despise not one of these little ones; for I say unto you,

That in heaven their angels

do always behold the face of my Father which is in heaven.


Psalm 103:20

Bless the LORD, ye his angels, that excel in strength,

​that do his commandments,

hearkening unto the voice of his word.



If the ox shall push a manservant or a maidservant; he shall give unto their master

thirty shekels of silver, and the ox shall be stoned.

Brothers, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David

concerning Judas, who became a guide to those who arrested Jesus


1. Peter

The apostle who stands up among the believers to address the fulfillment of Scripture concerning Judas.

2. Judas Iscariot

The disciple who betrayed Jesus, leading to His arrest. His actions were foretold in Scripture.

3. David

The King of Israel, through whose writings (Psalms) the Holy Spirit spoke prophetically about Judas.

4. The Holy Spirit

The divine person who inspired the Scriptures, ensuring their fulfillment.

5. The Arrest of Jesus

The event where Judas guided the authorities to Jesus, leading to His crucifixion.


In common parlance,


thirty pieces of silver

​
is practically synonymous

with "blood money."


Does the Bible teach that this amount was the

normal price for betraying someone and

causing their death?


Matthew 27:6 says:


The chief priests gathered up the money,

but said,


“It is not lawful to deposit this in the temple treasury,

for it is the price of blood."


This leads many Christians of my acquaintance to believe that thirty pieces of silver was the price normally paid for giving evidence of a capital crime or some similar act. However, I have been unable to find a biblical basis for this.

Matthew 27:9-10 explains the thirty pieces of silver paid to Judas as a fulfillment of the prophecy of Jeremiah:
Then was fulfilled what had been said through Jeremiah the prophet.

"And they took the thirty pieces of silver, the value of a man with a price on his head, a price set by some of the Israelites, and they paid it out for the potter’s field just as the Lord had commanded me."

Matthew's interpretation of rejecting the messiah is in several sections of Jeremiah

(Jer 18:2–3, 32:6–9, 19:1–13)

together with the Book of Zechariah's mention of thirty pieces of silver

(Zec 11:12–13)


as the price paid to God's rejected Shepherd

Was thirty pieces

considered "blood money" prior

Matthew's report

of the conversation

of the priests and elders after

Judas

returned this money to them?




Jesus Taken Up Into Heaven


In my former book, Theophilus, I wrote about all that Jesus began to do and to teach until the day he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles he had chosen. After his suffering, he presented himself to them and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God. On one occasion, while he was eating with them, he gave them this command: “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about For John baptized with water, but in a few days you will be baptized with the Holy Spirit.”

Then they gathered around him and asked him,

“Lord, are you at this time going to restore the kingdom to Israel?”

He said to them: “It is not for you to know the times or dates the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”

After he said this, he was taken up before their very eyes, and a cloud hid him from

​their sight.

They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. “Men of Galilee,” they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.”

​
Zechariah 11:12-13
Then I told them, “If it seems right to you, give me my wages; but if not, keep them.” So they weighed out my wages, thirty pieces of silver. / And the LORD said to me, “Throw it to the potter”—this magnificent price at which they valued me. So I took the thirty pieces of silver and threw them to the potter in the house of the LORD.

Jeremiah 32:6-9
Jeremiah replied, “The word of the LORD came to me, saying: / Behold! Hanamel, the son of your uncle Shallum, is coming to you to say, ‘Buy for yourself my field in Anathoth, for you have the right of redemption to buy it.’ / Then, as the LORD had said, my cousin Hanamel came to me in the courtyard of the guard and urged me, ‘Please buy my field in Anathoth in the land of Benjamin, for you own the right of inheritance and redemption. Buy it for yourself.’” Then I knew that this was the word of the LORD. ...

Acts 1:16-20
“Brothers, the Scripture had to be fulfilled that the Holy Spirit foretold through the mouth of David concerning Judas, who became a guide for those who arrested Jesus. / He was one of our number and shared in this ministry.” / (Now with the reward for his wickedness Judas bought a field; there he fell headlong and burst open in the middle, and all his intestines spilled out. ...

Matthew 26:14-16
Then one of the Twelve, the one called Judas Iscariot, went to the chief priests / and asked, “What are you willing to give me if I hand Him over to you?” And they set out for him thirty pieces of silver. / So from then on Judas looked for an opportunity to betray Jesus.

Matthew 26:47-50
While Jesus was still speaking, Judas, one of the Twelve, arrived, accompanied by a large crowd armed with swords and clubs, sent from the chief priests and elders of the people. / Now the betrayer had arranged a signal with them: “The One I kiss is the man; arrest Him.” / Going directly to Jesus, he said, “Greetings, Rabbi!” and kissed Him. ...

Matthew 27:3-5
When Judas, who had betrayed Him, saw that Jesus was condemned, he was filled with remorse and returned the thirty pieces of silver to the chief priests and elders. / “I have sinned by betraying innocent blood,” he said. “What is that to us?” they replied. “You bear the responsibility.” / So Judas threw the silver into the temple and left. Then he went away and hanged himself.

John 12:4-6
But one of His disciples, Judas Iscariot, who was going to betray Him, asked, / “Why wasn’t this perfume sold for three hundred denarii and the money given to the poor?” / Judas did not say this because he cared about the poor, but because he was a thief. As keeper of the money bag, he used to take from what was put into it.

John 13:21-30
After Jesus had said this, He became troubled in spirit and testified, “Truly, truly, I tell you, one of you will betray Me.” / The disciples looked at one another, perplexed as to which of them He meant. / One of His disciples, the one whom Jesus loved, was reclining at His side. ...

Acts 1:18-19
(Now with the reward for his wickedness Judas bought a field; there he fell headlong and burst open in the middle, and all his intestines spilled out. / This became known to all who lived in Jerusalem, so they called that field in their own language Akeldama, that is, Field of Blood.)

Psalm 41:9
Even my close friend whom I trusted, the one who shared my bread, has lifted up his heel against me.

Psalm 69:25
May their place be deserted; let there be no one to dwell in their tents.

Psalm 109:8
May his days be few; may another take his position.

Zechariah 11:4-14
This is what the LORD my God says: “Pasture the flock marked for slaughter, / whose buyers slaughter them without remorse. Those who sell them say, ‘Blessed be the LORD, for I am rich!’ Even their own shepherds have no compassion on them. / For I will no longer have compassion on the people of the land, declares the LORD, but behold, I will cause each man to fall into the hands of his neighbor and his king, who will devastate the land, and I will not deliver it from their hands.” ...

Jeremiah 19:1-13
This is what the LORD says: “Go and buy a clay jar from a potter. Take some of the elders of the people and leaders of the priests, / and go out to the Valley of Ben-hinnom near the entrance of the Potsherd Gate. Proclaim there the words I speak to you, / saying, ‘Hear the word of the LORD, O kings of Judah and residents of Jerusalem. This is what the LORD of Hosts, the God of Israel, says: I am going to bring such disaster on this place that the ears of all who hear of it will ring, ...

Jeremiah 18:1-4
This is the word that came to Jeremiah from the LORD: / “Go down at once to the potter’s house, and there I will give you My message.” / So I went down to the potter’s house and saw him working at the wheel. ...

Psalm 41:9
Even my close friend whom I trusted, the one who shared my bread, has lifted up his heel against me.

John 13:18
I am not speaking about all of you; I know whom I have chosen. But this is to fulfill the Scripture: ‘The one who shares My bread has lifted up his heel against Me.’

Matthew 27:9-10
Then what was spoken through Jeremiah the prophet was fulfilled: “They took the thirty pieces of silver, the price set on Him by the people of Israel, / and they gave them for the potter’s field, as the Lord had commanded me.”

Zechariah 11:12-13
Then I told them, “If it seems right to you, give me my wages; but if not, keep them.” So they weighed out my wages, thirty pieces of silver. / And the LORD said to me, “Throw it to the potter”—this magnificent price at which they valued me. So I took the thirty pieces of silver and threw them to the potter in the house of the LORD.

Matthew 26:14-16
Then one of the Twelve, the one called Judas Iscariot, went to the chief priests / and asked, “What are you willing to give me if I hand Him over to you?” And they set out for him thirty pieces of silver. / So from then on Judas looked for an opportunity to betray Jesus.

Luke 22:3-6
Then Satan entered Judas Iscariot, who was one of the Twelve. / And Judas went to discuss with the chief priests and temple officers how he might betray Jesus to them. / They were delighted and agreed to give him money. ...

John 17:12
While I was with them, I protected and preserved them by Your name, the name You gave Me. Not one of them has been lost, except the son of destruction, so that the Scripture would be fulfilled.

Psalm 109:8
May his days be few; may another take his position.

Matthew 27:3-5
When Judas, who had betrayed Him, saw that Jesus was condemned, he was filled with remorse and returned the thirty pieces of silver to the chief priests and elders. / “I have sinned by betraying innocent blood,” he said. “What is that to us?” they replied. “You bear the responsibility.” / So Judas threw the silver into the temple and left. Then he went away and hanged himself.

Mark 14:10-11
Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them. / They were delighted to hear this, and they promised to give him money. So Judas began to look for an opportunity to betray Jesus.

Luke 24:44
Jesus said to them, “These are the words I spoke to you while I was still with you: Everything must be fulfilled that is written about Me in the Law of Moses, the Prophets, and the Psalms.”

John 6:70-71
Jesus answered them, “Have I not chosen you, the Twelve? Yet one of you is a devil!” / He was speaking about Judas, the son of Simon Iscariot. For although Judas was one of the Twelve, he was later to betray Jesus.

Psalm 69:25
May their place be deserted; let there be no one to dwell in their tents.

Matthew 26:47-50
While Jesus was still speaking, Judas, one of the Twelve, arrived, accompanied by a large crowd armed with swords and clubs, sent from the chief priests and elders of the people. / Now the betrayer had arranged a signal with them: “The One I kiss is the man; arrest Him.” / Going directly to Jesus, he said, “Greetings, Rabbi!” and kissed Him. ...

Mark 14:43-45
While Jesus was still speaking, Judas, one of the Twelve, arrived, accompanied by a crowd armed with swords and clubs, sent from the chief priests, scribes, and elders. / Now the betrayer had arranged a signal with them: “The One I kiss is the man; arrest Him and lead Him away securely.” / Going directly to Jesus, he said, “Rabbi!” and kissed Him.



Jesus Delivered to Pilate

(Mark 15:1–5)

When morning came, all the chief priests and elders of the people conspired

against Jesus to put Him to death.

 They bound Him, led Him away, and handed Him over to Pilate the governor.



Judas Hangs Himself

(Zechariah 11:10–17)

When Judas, who had betrayed Him, saw that

Jesus was condemned,

he was filled with remorse and

returned the thirty pieces of silver to the chief priests and elders. 

I have sinned by betraying innocent blood,” he said. 

“What is that to us?” they replied. “You bear the responsibility.”

So Judas threw the silver into the temple and left.

Then he went away and hanged himself.

The chief priests picked up the pieces of silver and said,

“It is unlawful to put this into the treasury, since it is blood money.”

After conferring together, they used the

money to buy the potter’s field

as a burial place for foreigners.

that is why it has been called the Field of Blood to this day. 

Then what was

spoken through Jeremiah the prophet

was fulfilled: 

“They took the thirty pieces of silver, 

the price set on Him

by the people of Israel,

and they gave them for the

potter’s field, 

as the

Lord had commanded me.”


Jesus before Pilate

(Luke 23:1–5; John 18:28–40)

Meanwhile Jesus stood before the governor, who questioned Him:

“Are You the King of the Jews?” 

“You have said so,” Jesus replied.

And when He was accused by the chief priests and elders, He gave no answer.

Then Pilate asked Him,

“Do You not hear how many charges they are bringing against You?”

But Jesus gave no answer,

not even to a single charge, much to the governor’s amazement.


The Crowd Chooses Barabbas

(Mark 15:6–11; Luke 23:13–25)

Now it was the governor’s custom at the feast to release to the crowd a prisoner of their choosing. At that time they were holding a notorious prisoner named Barabbas. So when the crowd had assembled, Pilate asked them, “Which one do you want me to release to you: Barabbas, or


Jesus who is called Christ?


For he knew it was out of envy that they had

handed Jesus over to him


While Pilate was sitting on the judgment seat, his wife sent him this message:


Have nothing to do with that innocent man,

for I have suffered

terribly in a dream today because of Him.”


But the chief priests and elders persuaded the crowds to ask for Barabbas and to have


Jesus put to death


Which of the two do you want me to release to you?” asked the governor. 

“Barabbas,” they replied.

What then should I do with Jesus who is called Christ?” Pilate asked. 

They all answered,


“Crucify Him!”


“Why?”


asked Pilate. “What evil has He done?” 

But they shouted all the louder,


Crucify Him!


Pilate Washes His Hands

(Mark 15:12–15)

When Pilate saw that he was accomplishing nothing, but that instead a riot was breaking out,

he took water and washed his hands before the crowd.

“I am innocent of this man’s blood, he said. “You bear the responsibility.”

all the people answered, “His blood be on us and on our children!”

so Pilate released Barabbas to them. But he had Jesus flogged, and handed Him over to be crucified.



The Soldiers Mock Jesus

(Isaiah 50:4–11; Mark 15:16–20; Luke 22:63–65; John 19:1–15)

Then the governor’s soldiers took Jesus into the Praetorium and

gathered the whole company around Him.

they 

stripped Him and put a scarlet robe on Him.

and they

twisted together a crown of thorns and set it on His head.

They

put a staff in His right hand, knelt down before Him, and mocked Him,

saying, “Hail, King of the Jews!” 

Then they

spit on Him and took the staff and struck Him on the head repeatedly.

After they


had mocked Him, they removed the robe and put

His own clothes back on Him.

Then they led Him away to crucify Him.


​
The Crucifixion

(Psalm 22:1–31; Mark 15:21–32; Luke 23:26–43; John 19:16–27)

along the way they found a man from Cyrene, named Simon, and they

forced him to carry the cross of Jesus.

and when they came to a place called Golgotha, which means The Place of the Skull,

they offered Him wine to drink, mixed with gall; but after tasting it,

He refused to drink it.

when they had crucified Him, they divided up His garments by casting lots.

And sitting down, they kept watch over Him there.

above His head they posted the written charge against Him: 


THIS IS JESUS, 

THE KING OF THE JEWS


​Two robbers

 were crucified with Him,

one on

His right

and the other on

His left


And those who passed by

heaped abuse on Him, shaking their heads

and saying,


“You who are going

to destroy the temple and rebuild it in three days,

save Yourself!

If You are the Son of God, come down

from the cross!”

In the same way, the chief priests, scribes, and elders

mocked Him, saying,


“He saved others, but He cannot save Himself


He is the King of Israel!

Let Him come down now from the cross,
​

and we

will believe in Him.


He trusts in God.


Let God deliver Him now if

He wants Him.


For He said,


 ‘I am the Son of God.’”


In the same way, even the robbers who were

crucified

with Him berated Him.




The Death of Jesus
​
(Psalm 22:1–31; Mark 15:33–41; Luke 23:44–49; John 19:28–30)

From the sixth hour until the ninth hour darkness came over

all the land. about the ninth hour

Jesus cried out in a loud voice, 


Eli, Eli, lema sabachthani?

which means,

 “My God, My God, why have You forsaken Me?


when some of those standing there heard this,

they said,

“He is calling Elijah.”

one of them

quickly ran and brought a sponge.
​
He filled it with sour wine,

put it on a reed,

and held

it up for Jesus to drink.

But the others said,


​“Leave Him alone.

Let us see if Elijah comes to save Him.”


When Jesus had cried out again in a loud voice,

He yielded up His spirit.

At that moment the veil of the temple was torn

in two from top to bottom.

The earth quaked, and the rocks were split.

the tombs broke open,

and the bodies

of many saints who had fallen asleep

were raised.


After Jesus’ resurrection, when they had come

out of the tombs,


they entered

the holy city and appeared to many people.

When the centurion

and those with him who were

guarding

Jesus saw the earthquake and all that

had happened,

they were terrified and said,



“Truly this was the Son of God.”



And many women were there, watching from a distance.

They had followed Jesus from Galilee to minister to Him.
​

Among them were

Mary Magdalene,
​

Mary the mother of James and Joseph,

and the mother of Zebedee’s sons.




The Burial of Jesus

(Isaiah 53:9–12; Mark 15:42–47; Luke 23:50–56; John 19:38–42)

When it was evening, there came a rich man from Arimathea named Joseph, who himself was a disciple of Jesus. He went to Pilate to ask for the body of Jesus, and Pilate ordered that it be given to him.

​So Joseph took the body, wrapped it in a clean linen cloth, and placed it in his own new tomb that he had cut into the rock. Then he rolled a great stone across the entrance to the tomb and went away.

Mary Magdalene and the other Mary were sitting there opposite the tomb.


The Guards at the Tomb

The next day,

the one after Preparation Day, the chief priests and Pharisees

assembled before Pilate.“Sir,”

they said, “we remember that while He was alive that deceiver

said, ‘

After three days I will rise again.’

So give the order that

the tomb

be secured until the

third day.

Otherwise, His disciples may come and

steal Him away

and tell the people He has

risen from the dead.
​
And this last deception would be worse than the first.”

“You have a guard,”

Pilate said

​ “Go, make the tomb as secure as you know how.”
​
so they went and secured the

tomb by sealing

the stone and posting the guard.


Matthew 1:22
Now all this was done, that it might be fulfilled which was spoken of the Lord
by the prophet, saying,

Matthew 2:5,15
And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, … 

Matthew 13:35
That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables;
I will utter things which have been kept secret from the foundation of the world.

Zechariah 11:12,13
And I said unto them, If ye think good, give me my price; and if not, forbear.
So they weighed for my price thirty piecesof silver… 

Matthew 26:15
And said unto them, What will ye give me, and I will deliver him unto you?
And they covenanted with him for thirty pieces of silver.

Exodus 21:32
If the ox shall push a manservant or a maidservant; he shall give unto their
master thirty shekels of silver, and the ox shall be stoned.

Leviticus 27:2-7
Speak unto the children of Israel, and say unto them, When a man shall make a singular vow,
the persons shall be for the LORD by thy estimation…



Jesus said to them,

 ‘I tell you the truth, unless you eat the flesh of

the Son of Man and drink

His blood, you have no life in you.

Whoever eats my flesh and drinks my blood

has eternal life …

For my flesh is real food and my blood is real drink.

Whoever

eats my flesh and drinks my blood remains in me,

and I in him …

so the one who feeds on me will live because of me.’”


"The Council of Trent summarizes the Catholic faith by declaring: ‘Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation.’"

In other words, the Roman Catholic Church teaches that once an ordained priest blesses the bread of the Lord’s Supper, it is transformed into the actual flesh of Christ (though it retains the appearance, odor, and taste of bread); and when he blesses the wine, it is transformed into the actual blood of Christ (though it retains the appearance, odor, and taste of wine)

John 6:63 declares, “The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit and they are life.” Jesus specifically stated that His words are “spirit.” Jesus was using physical concepts, eating and drinking, to teach spiritual truth. Just as consuming physical food and drink sustains our physical bodies, so are our spiritual lives saved and built up by spiritually receiving Him, by grace through faith. Eating Jesus’ flesh and drinking His blood are symbols of fully and completely receiving Him in our lives.

Confession of sin is a beneficial practice to prepare one’s heart for worship; in fact,
we are told to “examine” ourselves before we partake of communion

Don’t take communion unless you are a follower of Christ.

It is too precious a thing to treat as a meaningless religious ritual; and 2) Be sure you’re up to date with God regarding any unconfessed sins or un-surrendered areas in your life. In other words, perform a “heart check” on yourself. It is important to note here that being “up to date” does not imply perfection. Paul wrote in 1 Corinthians 11:31–32 that we are to judge ourselves appropriately and allow the Lord to discipline and sanctify us.

We should have the psalmist’s attitude when

he prayed,

“Forgive my hidden faults”


(Psalm 19:12)


David refers to the details of creation as evidence for God's power and design. The appearance and function of nature are evidence of God's majesty. The second half of this psalm also celebrates God's revelation, but in the form of His Word. The law, precepts, and commandments of God are hailed for their perfection and benefit.


The Heavens Declare the

Glory of God

For the choirmaster. A Psalm of David. 

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.

Without speech or language, 
without a sound to be heard,

Their voice has gone out into all the earth, 
their words to the ends of the world.
In the heavens He has pitched 
a tent for the sun.
​
Like a bridegroom emerging from his chamber, 
like a champion rejoicing to run his course,

it rises at one end of the heavens 
and runs its circuit to the other; 
nothing is deprived of its warmth.

The Law of the LORD is perfect, 
reviving the soul; 
the testimony of the LORD is trustworthy, 
making wise the simple.

The precepts of the LORD are right, 
bringing joy to the heart; 
​
the commandments of the LORD are radiant, 
giving light to the eyes.

The fear of the LORD is pure, 
enduring forever; 
the judgments of the LORD are true, 
being altogether righteous.

They are more precious than gold, 
than much pure gold; 
they are sweeter than honey, 
than honey from the comb.

By them indeed Your servant is warned; 
in keeping them is great reward.

who can discern his own errors? 

Cleanse me from my hidden faults.

Keep Your servant also from willful sins; 
may they not rule over me. 
Then I will be blameless 
and cleansed of great transgression.

May the words of my mouth 
and the meditation of my heart 
be pleasing in Your sight, 

O LORD, my Rock and my Redeemer.



Psalms:

Even my own familiar friend in whom I trusted, Who ate my bread, Has lifted up his heel against me.

(Psalm 41:9 NKJV)

When David wrote this Psalm, he’d been betrayed by a person in whom he had trusted. More than that though, David was writing under the influence of the Holy Spirit and this verse had fuller ramifications. 

According to Jesus, Psalm 41:9 didn’t solely apply to David but was also Messianic prophecy.

During the “last supper,” when

Jesus was gathered at a table with his disciples, He said to them, “I do not speak concerning all of you.

I know whom I have chosen;

but that Scripture may be fulfilled, ‘He who eats bread with me has lifted up his heel against Me.’”

Jesus said Scripture was to be fulfilled. He was citing Pslam 41:9, and

the “familiar friend” to whom

Jesus was referring was Judas Iscariot, the betrayer.

When Jesus had said these things, He was troubled in spirit, and testified and said

“Most assuredly, I say to you, one of you will betray Me.”

Then the disciples looked at one another, perplexed about whom He spoke.
Now there was leaning on Jesus’ bosom one of His disciples, whom Jesus loved.
Simon Peter therefore motioned to him to ask who it was of whom He spoke.
Then, leaning back on Jesus’ breast, he said to Him, “Lord, who is it?”

Jesus answered, “It is he to whom I shall give a piece of bread when I have dipped it.”

And having dipped the bread, He gave it to Judas Iscariot, the son of Simon. (John 13:21-26)

Judas did, in fact, share bread with Jesus that evening, dipped from the same bowl in which

Jesus had dipped bread.

And, later that very night, Judas betrayed Jesus (Matthew 26:47).

​This all happened in fulfillment of

Psalm 41:9.

But there’s more. The entire verse alludes to Judas Iscariot.

First, it speaks of  “my own familiar friend.” For many months, perhaps even several years, there was close fellowship between Jesus and Judas Iscariot. Judas was one of the twelve disciples who followed Jesus during His earthly ministry. Judas walked with Him. Judas listened to Him. He saw Jesus’ perform countless miracles.

Judas wasn’t simply familiar to Jesus, Jesus befriended Judas and loved him. For, Jesus is the embodiment of love. So, even while Judas’ heart was wretched, it didn’t diminish Jesus’ love for him. Love is Jesus’ nature. He proved “his own love for us in this: While we were still sinners, Christ died for us” (Rom. 5.8).

Regardless of whether Judas reciprocated any genuine friendship, Jesus looked toward Judas and desired fellowship. Jesus wanted relationship with Judas. Actually, when Judas approached Jesus in Gethsemane, Jesus said, “Do what you came for, friend” (Matthew 26:50 NIV, emphasis added).

Even at the very time of

Judas’ betrayal,

Jesus still referred to him

as “friend.”

Yet, there is another phrase from Psalm 41:9 that I’ve wondered about in the past.


It states, “in whom


I trusted.”


I know when David wrote this Psalm,

whoever

betrayed David had been a

trusted friend.

But I’ve questioned how, or if, “in whom

I trusted”

applied to Jesus’ trust towards Judas.


For, Jesus knew the heart of all men

 John 2:24-25


“Jesus knew

from

the beginning who they were

who did not believe,


and who would betray Him

(John 6:64)


Well then, it seems, if Jesus knew the

heart of Judas

from the beginning,

that Jesus would’ve never

trusted Judas

because He knew Judas would

betray Him.


So, how does speaking about the

betrayer as, “in whom I trusted”

fit into Messianic prophecy?

But the context of what it means is different from how we tend to first associate

​the word “trust.”

In Scripture, it is referring here to a different type of trust. It wasn’t about

Jesus’ trusting in the character of Judas.

But of Jesus

purposefully placing Judas in a position of

overseeing a “trust.”

It was Judas who was assigned

with overseeing

the finances,

or the purse, for the group

(John 12:4-6)

And, Jesus would’ve

been

the One who placed Judas

​in that position


even before assigning that charge to Judas, Jesus knew Judas

to be a thief who

would eventually embezzle from the trust


The term “trust” is often used in legal terminology.

​Collected funds or properties


can be held in an account


called a “trust.”

And, the one assigned to

oversee that “trust” is known as

a “trustee.”


That title is given regardless of whether the


person’s character is

​trustworthy

By assigning Judas over

the purse, or trust

funds,


Judas was given a

position of “trust.”


That means even the detail of

Judas’ being assigned overseer, or trustee,

of the group’s purse

​was a fulfillment of prophecy


Wow! Oh, the fathomless depths of God’s Word.


It doesn’t stop there!

In Psalm 41:9,

the verse also says the betrayer will

lift up “his heel against me.”

This refers to an earlier Messianic prophecy

that was

spoken by God after the fall of Adam.


“So the LORD God said to the serpent: . . .

He shall bruise your head, And you shall bruise His heel.”


(Genesis 3:14-15)


That prophecy is specifically talking about


 “that serpent of old, called the Devil and Satan”

(Rev. 12:9).



And it was fulfilled, too, in the

betrayal of Judas, 

“Now after the piece of bread, Satan entered him”

(John 13:27).

Satan schemed to kill

the Son of God,

meaning to bring an end


to God’s Purpose



The

devil tried to end Jesus Christ’s mission

by

enticing men to crucify the Lord


But, in essence, all the devil did was


strike

at the Lord’s heel.


For when Jesus lay down His life at Calvary,

that was His mission.

There, Jesus bruised the head of that serpent Satan,

with a fatal blow.


For, Jesus was raised from the grave on the third day!


Through


Jesus’ sacrificial death

​ at Calvary,


He gave His own life so whoever


believes in Him


​may have eternal life


Worthy is the Lamb who was Slain!



Luke 10:4 and Luke 12:33

discuss the importance of not being burdened by earthly possessions

and instead focusing on heavenly treasures. 

The Hebrew word for "purse" is "kecep" and the Greek word

is "balantion".  

The Bible uses "purse" to describe a

bag or pouch

used to carry money,

as seen in

Proverbs 7:20 and Luke 22:35-36.  


Judas Iscariot,

one of Jesus' disciples,


​was in charge of the common

funds or "purse"

Jesus instructed his disciples

to travel without


Carrying 


money or extra belongings,

emphasizing

trust in God's provision


 Jesus taught that


True


wealth is found

in

spiritual treasures,

not

earthly possessions. 


 Luke 12:33 encourages believers to sell their possessions and give to the poor, making "purses" that don't wear out in heaven.  Luke 10:4 says, "Carry neither purse, nor scrip, nor shoes: and salute no man by the way."  In Luke 22:35, Jesus asks his disciples, "When I sent you forth without purse, and wallet, and shoes, lacked ye anything?"  In Luke 12:33, Jesus says, "Sell your possessions and give to the poor.

Make for yourselves moneybags (βαλλάντια) that do not wear out,

​a treasure unfailing in heaven,

where no thief

comes near and no moth destroys".  

Haggai 1:6

describes people earning wages but putting

them into a "bag with holes,"

symbolizing wasted effort and lack of blessing.  

Proverbs 7:20

mentions a man taking

a "bag of money" with him

on a journey

​
Jesus’ message

​is clear—it is impossible for anyone to be

saved on his own merits.

Since wealth was seen as proof of God’s approval, it was commonly taught by the rabbis that rich people were blessed by God and were, therefore, the most likely candidates for heaven. Jesus destroyed that notion, and along with it, the idea that anyone can earn eternal life.

​The disciples had the appropriate response to this startling statement.

They were utterly amazed and asked, “Who then can be saved?” in the next verse. If the wealthy among them, which included the super-spiritual Pharisees and scribes, were unworthy of heaven, what hope was there for a poor man?

Jesus’ answer is the basis of the gospel:

"With man this is impossible,

but not with God;

all things are possible with God"

(Matthew 19:26).


Men are saved through God’s gifts of grace, mercy, and faith

(Ephesians 2:8-9).

Nothing we do earns salvation for us. It is the poor in spirit who inherit the kingdom of God (Matthew 5:3), those who recognize their spiritual poverty and their utter inability to do anything to justify themselves to a holy God. The rich man so often is blind to his spiritual poverty because he is proud of his accomplishments and has contented himself with his wealth.

He is as likely to humble himself before God as a camel is to crawl through the eye of a needle.



Matthew 19:24
Again I tell you, it is easier for a camel to pass through the eye of a needle than for a
rich man to enter the kingdom of God.”

Luke 18:25
Indeed, it is easier for a camel to pass through the eye of a needle than for a
​rich man to enter the kingdom of God.”

Matthew 19:23
Then Jesus said to His disciples, “Truly I tell you, it is hard for a rich man to enter the kingdom of heaven.

Luke 18:24
Seeing the man’s sadness, Jesus said, “How hard it is for the rich to enter the kingdom of God!

Matthew 6:24
No one can serve two masters: Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and money.

1 Timothy 6:9-10
Those 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. / For 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.

Proverbs 11:28
He who trusts in his riches will fall, but the righteous will thrive like foliage.

James 5:1-3
Come now, you who are rich, weep and wail over the misery to come upon you. / Your riches have rotted and moths have eaten your clothes. / Your gold and silver are corroded. Their corrosion will testify against you and consume your flesh like fire. You have hoarded treasure in the last days.

Proverbs 28:20
A faithful man will abound with blessings, but one eager to be rich will not go unpunished.

Proverbs 28:22
A stingy man hastens after wealth and does not know that poverty awaits him.

Psalm 49:6-7
They trust in their wealth and boast in their great riches. / No man can possibly redeem his brother or pay his ransom to God.

Ecclesiastes 5:10
He who loves money is never satisfied by money, and he who loves wealth is never satisfied by income. This too is futile.

1 John 2:15-17
Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. / For all that is in the world—the desires of the flesh, the desires of the eyes, and the pride of life—is not from the Father but from the world. / The world is passing away, along with its desires; but whoever does the will of God remains forever.

Matthew 13:22
The seed sown among the thorns is the one who hears the word, but the worries of this life and the deceitfulness of wealth choke the word, and it becomes unfruitful.

Luke 12:15-21
And He said to them, “Watch out! Guard yourselves against every form of greed, for one’s life does not consist in the abundance of his possessions.” / Then He told them a parable: “The ground of a certain rich man produced an abundance. / So he thought to himself, ‘What shall I do, since I have nowhere to store my crops?’ ...

Jeremiah 13:23
Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.

​Matthew 7:3-5
And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? … 

Matthew 19:24,25
And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God… 


​
Teachings about Divorce

(Mark 10:1–12)

When Jesus had finished saying these things, He left Galilee and went into the region
of Judea beyond the Jordan.

Large crowds followed Him, and He healed them there.

Then some Pharisees came and tested Him by asking,

“Is it lawful for a man to divorce his wife for any reason?”

Jesus answered,

“Have you not read that from the beginning the Creator

‘made them male and female,’ and said, ‘

For this reason

a man will leave his father and mother

and be united to his wife,

and the

two will become one flesh

So they are



no longer two, but one flesh.

Therefore what God has joined together,

let man not separate.”

Why then,” they asked, “did Moses order a man to give his wife

a certificate of divorce and send her away?

Jesus replied,

 “Moses permitted you to divorce your wives because of your

hardness of heart.

But it was not this way from the beginning.

 Now I tell you that whoever

divorces his wife, except for sexual immorality,

and marries another woman commits adultery.

His disciples said to Him,

“If this is the case between a man and his wife, it is better not to marry.”

Not everyone can accept this word,” 

He replied, “but only those to whom it has been given.

For there are eunuchs who were born that way; others were made that way by men;

and still others live like eunuchs for the sake of the kingdom of heaven.

The one who can accept this should accept it.”


The Rich Young Man

(Mark 10:17–31; Luke 18:18–30)

Just then a man came up to Jesus and inquired, 

Teacher,

what good thing must I do to obtain eternal life?

Why do you ask Me about what is good?”

Jesus replied. “There is only One who is good.

If you want to enter life, keep the commandments.”

Which ones?” the man asked. 

Jesus answered, “‘

Do not murder, do not commit adultery, do not steal,

do not bear false witness,

honor your father and mother, and love

your neighbor as yourself


All these I have kept,” said the young man. “What do I still lack?”

Jesus told him, 


“If you want to be perfect, go, sell your possessions and

give to the poor,

and you will have treasure in heaven.

Then come, follow Me.”

When the young man heard this, he went away in sorrow,

because he had great wealth.

then

​ Jesus said to His disciples,

 “Truly I tell you, it is hard for a rich man to enter the kingdom of heaven.

again I tell you, it is easier for a camel to pass through the

​eye of a needle

than for a rich man to enter the kingdom of God.”

When the disciples heard this, they were greatly astonished and asked,

“Who then can be saved?”

Jesus looked at them and said,

 “With man this is impossible, but with God all things are possible.”

Look,” Peter replied, “we have left everything to follow You. What then will there be for us?”

Jesus said to them, “Truly I tell you, in the renewal of all things, when the Son of Man sits on His glorious throne, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for the sake of My name will receive a hundredfold and will inherit eternal life.

But many who are first will be last, and the last will be first.


Jesus Sends the Seventy-Two

(Matthew 9:35–38)

After this, the Lord appointed seventy-two others and sent them two by two ahead of Him to every town and place He was about to visit. And He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into His harvest.

Go! I am sending you out like lambs among wolves. Carry no purse or bag or sandals.

Do not greet anyone along the road.

Whatever house you enter, begin by saying, ‘

Peace to this house.’ If a man of peace is there, your peace will rest on him; if not, it will return to you. Stay at the same house, eating and drinking whatever you are offered. For the worker is worthy of his wages. Do not move around from house to house.

If you enter a town and they welcome you, eat whatever is set before you. Heal the sick who are there and tell them, ‘The kingdom of God is near you.’

But if you enter a town and they do not welcome you, go into the streets and declare,‘Even the dust of your town that clings to our feet, we wipe off as a testimony against you. Yet be sure of this: The kingdom of God is near.’ I tell you, it will be more bearable on that day for Sodom than for that town


Woe to the Unrepentant

(Matthew 11:20–24)

Woe to you, Chorazin! Woe to you, Bethsaida!

For if the miracles

that were performed in you had been performed

in Tyre and Sidon, they

would have repented long ago, sitting in

sackcloth and ashes. 

But it will be more bearable for Tyre and Sidon at the

judgment than for you.

And you, Capernaum, will you be lifted up to heaven?

No, you will be brought down to Hades!

whoever listens to you

listens to Me;

whoever rejects you rejects Me; and whoever

​rejects Me

rejects the One who sent Me.”




The Joyful Return

the seventy-two returned with joy

and said

, “Lord, even the demons submit to us in Your name.”

So He told them,

 “I saw Satan fall like lightning from

heaven

Behold , I have given you

authority to tread on snakes

and scorpions, and over all

the power of the enemy. Nothing will harm you.

Nevertheless,  

do not rejoice that the spirits submit to you,

but Rejoice that

Your Names are Written in Heaven.”




Jesus’ Prayer of Thanksgiving

(Matthew 11:25–30)

At that time Jesus rejoiced in the Holy Spirit and declared, 

I Praise You, Father, Lord of heaven and earth, because

You have hidden these things from the wise and learned, and

revealed them to little children.

Yes, Father, for this was well-pleasing in Your sight.


all things have been entrusted to Me by My Father.

No one knows who the Son is except the Father,

and no one knows who the Father is except the Son and those

to whom the Son chooses to reveal Him.”

then Jesus turned to the disciples and said privately, 


“Blessed are the eyes

that see what you see.

for I tell you that

many prophets and kings desired

to see

what you see but did not see it,

and to

hear what you hear but did

not hear it.”



The Parable of the Good Samaritan

One day an expert in the law stood up to test Him. “Teacher,” he asked,

“what must I do to inherit eternal life?”

What is written in the Law?” Jesus replied. “How do you read it?”

He answered,

“‘Love the Lord your God with all your heart and with all your soul and with all your strength

and with all your mind’ and ‘Love your neighbor as yourself.’

You have answered correctly,” Jesus said. “Do this and you will live.”

But wanting to justify himself, he asked Jesus, “And who is my neighbor?”

Jesus took up this question and said, 

“A man was going down from Jerusalem to Jericho when he fell into the hands of robbers.

They stripped him, beat him, and went away, leaving him half dead.

Now by chance a priest was going down the same road, but when he saw him,

he passed by on the other side.

so too, when a Levite came to that spot and saw him, he passed by on the other side.

But a Samaritan on a journey came upon him, and when

he saw him, he had compassion.

He went to him and bandaged his wounds, pouring on oil and wine.

Then he put him on his own animal, brought him to an inn, and took care of him.

The next day he took out two denarii and gave them to the innkeeper. ‘

Take care of him,’ he said, ‘

and on my return I will repay you for any additional expense.’


Which of these three do you think was a neighbor to the man

who fell into the hands of robbers?”

The one who showed him mercy,” replied the expert in the law. 

Then Jesus told him, “Go and do likewise.”




Martha and Mary

As they traveled along, Jesus entered a village where a woman named Martha

welcomed Him into her home. she had a sister named

Mary,

who sat at the Lord’s feet listening to

His message.

But Martha was distracted by all the preparations to be made.

She came to Jesus and said, “

Lord, do You not care that my sister has left me to serve alone? Tell her to help me!”

“Martha, Martha,” the Lord replied, “

you are worried and upset about many things.

but 

only one thing is necessary.


Mary has chosen the good portion,

and it will

​not be taken away from her.”




The Rights of an Apostle

(Deuteronomy 18:1–8)


Am I not free? Am I not an apostle? Have I not seen Jesus our Lord?

Are you yourselves not my workmanship in the Lord?

even if I am not an apostle to others, surely I am to you.

For you are the seal of my apostleship in the Lord.

This is my defense to those who scrutinize me: have we

no right to food and to drink?

 Have we no right to take along a

believing wife, 

as do the other apostles and the Lord’s brothers and Cephas?

Or are Barnabas and


I the only apostles who

must work for a living?


who serves as a soldier at his own expense?

​
Who plants a vineyard and does not eat of its fruit?


Who tends a flock and does not drink of its milk?


Do I say this from a human perspective?

Doesn’t the Law

say the same thing?

For it is written in the

Law of Moses:

“Do not muzzle an ox while it is

treading

out the grain.”

​
Is it about oxen that God is concerned?

 isn’t He actually speaking on our behalf? Indeed, this

was written for us, because

when the plowman plows and the

 thresher threshes,

they should also expect to share in the harvest.


If we have sown spiritual seed among you,

is it too much

for us to reap a material harvest from you?

If others have this right

to your support, shouldn’t we have it

all the more?

But we did not exercise this right.

Instead,

we put up with anything rather than

hinder the


Gospel of Christ


Do you not know that those

who work

in the temple eat of its food,

and those who

serve

at the altar partake of its offerings?

In the same way,


The Lord has prescribed that those who

Preach the Gospel

Should Recieve their living from


The Gospel


But I have not used any of these rights.

And I am not writing this to suggest that

something be done for me.

Indeed, I would rather die than let anyone



Nullify my boast


Yet when I Preach the Gospel,


I have no reason

to boast,

because I am OBLIGATED

to Preach


Woe to me if I do not PREACH

THE GOSPEL!


If my preaching is voluntary,

I have a REWARD


But if it is not voluntary,

I AM still ENTRUSTED

with a responsibility


What then is my REWARD?

That in PREACHING the GOSPEL


I may offer it FREE of CHARGE,

and so not use

up my RIGHTS in preaching it



Paul the Servant to All

Though I am free of obligation to anyone,

I make myself a slave to everyone,

to win as many as possible.

To the Jews I became like a Jew, to win the Jews.

To those under the law I became like one under the law

(though I myself am not under the law),

to win those under the law.

To those without the law I became like

​one without the law

(though I am not outside the law of God but I AM

UNDER the LAW of CHRIST),

to win

those without the law


To the weak

​ I became weak, to win

the weak


I have become all things

to all

people so that by all possible

means I might save some


I do all this for the SAKE

of THE GOSPEL,

so that I


May SHARE in its BLESSINGS



Run Your Race to Win

Do you not know that in a race

all the runners run,

but only one receives the prize?


Run in such a way as to take

the Prize

Everyone who competes in the games trains with strict discipline

They do it for a Crown that is perishable,

but we do it for a


​CROWN that is IMPERISHABLE


Therefore I do not run aimlessly;

I do not fight like

I am beating the air. no,

I discipline my body

and make it my slave,

so that after I have preached

 to others,

I myself will not be disqualified

​

Matthew 10:9-10

Do not carry any gold or silver or copper

in your belts.

 Take no bag for the road, or second tunic,

or sandals, or staff;

for the

worker is worthy of his provisions


Mark 6:8-9

He instructed them to take nothing but a staff for

The Journey

No bread, no bag, no money in their belts--
and to
wear sandals, but not a second tunic

Luke 9:3

“Take nothing for the Journey,”

He told them,

“No staff,

No bag, No bread,

No money, No second tunic


Matthew 6:25-34

Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? / Look at the birds of the air: They do not sow or reap or gather into barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Who of you by worrying can add a single hour to his life? ...

1 Corinthians 9:14

In the same way,

the Lord has prescribed that those

who preach the gospel

should receive their living from the gospel

2 Corinthians 12:14

See, I am ready

to come to you a third time, and

I will not be a burden, because

I am not seeking your possessions, but you

For children should

not have to save up for their parents,

but

parents for their children


Philippians 4:19

And my God will supply all your needs

according to

His glorious riches in Christ Jesus


1 Timothy 6:8

But if we have food and clothing, we will be content with these






Hebrews 13:5

​
Keep your lives free from the

love of money

and be

Content with what you have,


for God has said

“Never will I Leave you, Never will I Forsake you.”


And about the ninth hour Jesus cried out

with a loud voice,


saying, “Eli, Eli, lama sabachthani?”

that is to say,


“My God, My God, why hast Thou Forsaken Me?”





1 Peter 5:7

Cast all your anxiety on Him, because He cares for you.

Exodus 12:11
​
This is how you are to eat it: You must be fully dressed for travel, with your sandals on your feet and your staff in your hand. You are to eat in haste; it is the LORD’s Passover.

Deuteronomy 8:4
Your clothing did not wear out and your feet did not swell during these forty years.

Deuteronomy 29:5
For forty years I led you in the wilderness, yet your clothes and sandals did not wear out.

1 Samuel 9:7-8
“If we do go,” Saul replied, “what can we give the man? For the bread in our packs is gone, and there is no gift to take to the man of God. What do we have?” / The servant answered him again. “Look,” he said, “I have here in my hand a quarter shekel of silver. I will give it to the man of God, and he will tell us our way.”

1 Kings 17:6
The ravens would bring him bread and meat in the morning and evening, and he would drink from the brook.

Luke 9:3
And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money;

​neither have two coats apiece.

Luke 22:35
And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing?
And they said, Nothing.

Matthew 10:9,10
Provide neither gold, nor silver, nor brass in your purses, … 

Luke 9:59,60
And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father… 

Genesis 24:33,56
And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand.
And he said, Speak on… 

1 Samuel 21:8
And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king's business required haste.

1 John 1:8-9
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.

Romans 7:15-20
I do not understand what I do. For what I want to do, I do not do. But what I hate, I do. / And if I do what I do not want to do, I admit that the law is good. / In that case, it is no longer I who do it, but it is sin living in me that does it. ...

James 3:2
We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to control his whole body.

Jeremiah 17:9
The heart is deceitful above all things and beyond cure. Who can understand it?

Proverbs 20:9
Who can say, “I have kept my heart pure; I am cleansed from my sin”?

Romans 3:23
for all have sinned and fall short of the glory of God,

Hebrews 4:12-13
For the word of God is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It judges the thoughts and intentions of the heart. / Nothing in all creation is hidden from God’s sight; everything is uncovered and exposed before the eyes of Him
​to whom we must give account.

Matthew 6:12
And forgive us our debts, as we also have forgiven our debtors.

1 Corinthians 4:4
My conscience is clear, but that does not vindicate me. It is the Lord who judges me.

Job 9:20-21
Even if I were righteous, my mouth would condemn me; if I were blameless, it would declare me guilty. / Though I am blameless, I have no concern for myself; I despise my own life.

Luke 11:4
And forgive us our sins, for we also forgive everyone who sins against us. And lead us not into temptation.’”

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,

Ecclesiastes 7:20
Surely there is no righteous man on earth who does good and never sins.

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.

Romans 7:24
What a wretched man I am! Who will rescue me from this body of death?

Psalm 40:12
For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me.
Job 6:24
Teach me, and I will hold my tongue: and cause me to understand wherein I have erred.
Isaiah 64:6
But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.

Psalm 51:5-10
Behold, I was shapen in iniquity; and in sin did my mother conceive me… 

Psalm 65:3
Iniquities prevail against me: as for our transgressions, thou shalt purge them away.

1 John 1:7

But if we walk in the light, as he is in

the light

we have fellowship

one with another, and the blood of Jesus

Christ his Son

cleanseth us from all sin.

Psalm 90:8

Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.

Psalm 139:2,23,24

Thou knowest my downsitting and mine uprising, thou understandest my thought afar off… 

Leviticus 4:2
Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them:
​

Acts 1:12-26,

Peter says that Judas Iscariot had to be replaced (see Acts 1:16-21). The vacancy from his defection (and suicide) created could not be left open. Otherwise, Scripture would be broken. After all, what Judas had done and what, then, the remaining apostles had to do was prophesied, according to Peter, by David in the psalms, specifically in Ps 69:25 and Ps 109:8 (see Acts 1:20).

Why did Peter think—and his hearers agree!—that these psalms warranted his claims and, therefore,
called the early Christians to action?

the early Christians elsewhere applied to Jesus’ resurrection/exaltation

psalms initially describing David’s enthronement

(see, e.g., Ps 2:7 in Acts 13:33; Heb 1:5; and Heb 5:5), suggesting they thought of

Jesus as the greater and, indeed, true Davidic king.

(2) If the early Christians read these laments typologically—that is, as prophesying

about another, ultimate sufferer

then it’s not at all unlikely that they treated the enemies similarly described in

these psalms.

This indeed may explain why Peter changes “their place” in Ps 69:25 to “his place”

(and, thus, “their tents” to “it”) in Acts 1:20a.


Peter saw in the psalm’s description of

betrayal the actions of


The Messiahs ultimate betrayer,

Judas Iscariot


In short, Peter

and the Early Christians Read

 Ps 69 and Ps 109 

and, therefore,

Saw in them a description of


Judas’ betrayal


and a

description of what should be done about

his vacant post

​

​
​A Call to Repentance

(Hosea 14:1–3; Zechariah 1:1–6)


And the LORD said to me,

“Faithless Israel

has shown herself more righteous

than unfaithful Judah

Go, proclaim this message toward

the north: 

‘Return, O faithless Israel,’ declares

the LORD. 

‘I will no longer look on you with anger, 

for I Am

Merciful,’ declares the LORD. 


‘I will not be angry forever.

Only acknowledge your guilt, 

that you


Have rebelled against the LORD

your God


You have scattered your favors to

foreign gods 

under every green tree 

and

have not obeyed My voice,’” 


declares the LORD


“Return, O faithless children,” declares

the LORD,


“for I am

your master, and I will take you--

one from a city

and two from a family—and

bring you to Zion


Then I will give you shepherds

after My own heart,

who will feed you

with

knowledge and understanding.”


In those days, when you multiply and increase in the land,”

declares the LORD, “


they will no longer discuss the

ark

of the covenant of the LORD

It will never come to mind, and no one will remember it or miss it,

nor will another one be made.

At that time they will call Jerusalem The Throne of the LORD,

and all the Nations will be

gathered in Jerusalem to honor the name of the LORD.

They will no longer

follow

the stubbornness of their evil hearts.


In those days the house of Judah will walk with

the house of Israel,

and they will come together from the

land of the north

to the land that I gave to your fathers

as an inheritance.


Then I said, ‘How I long to make you My sons 

and give you a desirable land, 

the most beautiful inheritance 

of all the nations!’ 

I thought you would call Me ‘Father’ 

and never turn away from following Me.

But as a woman may betray her husband, 

so you

have betrayed Me, O house of Israel,” 

declares the LORD.

A voice is heard on the barren heights, 

the children of Israel weeping and begging

​ for mercy, 

because they have perverted their ways 

and forgotten the LORD their God.

“Return, O faithless children, 

and I will heal your faithlessness.” 

“Here we are. We come to You, 

for You are the LORD our God.

Surely deception comes from the hills, 

and commotion from the mountains. 

Surely the salvation of Israel 

is in the LORD our God.

From our youth, that shameful god 

has consumed

what our fathers have worked for--

their flocks and herds, 

their sons and daughters.

Let us lie down in our shame; 

let our disgrace cover us. 

We have sinned against the LORD our God, 

both we and our fathers; 

from our youth even to this day 

we have not obeyed the voice of the LORD our God.”

​
​

Victory over Betrayal

(John 13:18–30)

For the choirmaster. A Psalm of David. 

1 Blessed is the one who cares for the poor; 
the LORD will deliver him in the day of trouble.
2The LORD will protect and preserve him; 
He will bless him in the land 
and refuse to give him over 
to the will of his foes.
3The LORD will sustain him on his bed of illness 
and restore him from his bed of sickness.
4I said, “O LORD, be gracious to me; 
heal me, for I have sinned against You.”
5My enemies say with malice: 
“When will he die and be forgotten?”
6My visitor speaks falsehood; 
he gathers slander in his heart; 
he goes out and spreads it abroad.
7All who hate me whisper against me; 
they imagine the worst for me:
8“A vile disease has been poured into him; 
he will never get up from where he lies!”
9Even my close friend whom I trusted, 
the one who shared my bread, 
has lifted up his heel against me.

10But You, O LORD, be gracious to me and
raise me up, 
that I may repay them.

11By this I know that You delight in me, 
for my enemy does not triumph over me.
12In my integrity You uphold me 
and set me in Your presence forever.
13Blessed be the LORD, the God of Israel, 
from everlasting to everlasting. 
Amen and Amen.





Jesus Washes His Disciples’ Feet


It was now just before the

Passover Feast,

and Jesus knew

that His hour had come to leave

this world

and return to the Father.

Having loved His own who were

in the world,

He loved them to the very end.

The evening meal was underway,

and the

devil had already

put into the heart of

Judas,

the son of Simon Iscariot, to


betray Jesus.



Jesus knew that the Father had delivered

all things into His hands,

and that He had come from God and was

returning to God.

so He got up from the supper, laid aside His

outer garments,

and wrapped a towel around His waist.

After that,

He poured water into a basin

and began to

wash the disciples’ feet

and dry them

with the towel that was around Him.



He came to Simon Peter

, who asked Him,

​“Lord, are You going to wash my feet?”


Jesus replied,


You do not realize now what I am doing,

but later

you will understand.”


Never shall You wash my feet!” Peter told Him. 



Jesus answered, 


“Unless I wash you, you have no part with Me.”


Then, Lord,” Simon Peter replied,

“not only my feet, but my hands and my head as well!”

Jesus told him,

Whoever has already bathed needs only to wash

his feet,

and he will be completely clean.

And

you are clean, though not all of you.”


For He knew who would betray Him.



That is why He said, 


“Not all of you are clean.”


when Jesus had washed their feet and put on

His outer garments,

He reclined with them again and asked, 



“Do you know what I have


done for you? 



You call Me Teacher and Lord, and rightly so, because I am.

so if I, your Lord and Teacher,

have washed your feet, you also should

wash one another’s feet. 

I have set you an example so that you should

do as I have done for you.

Truly, truly, I tell you,

no servant is greater than his master,

 nor is a messenger greater than the one

who sent him.

If you know these things, you will be blessed if you do them.



Jesus Predicts His Betrayal

(Psalm 41:1–13)


I am not speaking about all of you; I know whom I have chosen.

But this is to fulfill the Scripture:

The one who shares My bread has lifted up his

heel against Me.’

I am telling you now before it happens, so that when it comes

to pass,

you will believe that I am He. 


Truly, truly, I tell you, whoever receives

the one

I send receives Me,

and whoever receives Me receives the

One who sent Me.”


After Jesus had said this,

He became troubled in spirit and

testified,


 “Truly, truly, I tell you, one of you will

betray Me.”

The disciples looked at one another,

perplexed as to

which of them He meant one of His disciples,


the one

whom Jesus loved, was reclining at

His side 


So Simon Peter motioned to him to ask Jesus

which one He was talking about.

Leaning back against Jesus, he asked,


“Lord, who is it?”


Jesus answered, 

“It is the one to whom I give this morsel after I have dipped it.”

Then He dipped the morsel and gave it to

Judas son of Simon Iscariot. 


And when Judas had taken the morsel,

Satan entered into him. 


Then Jesus said to Judas, “What you are about to do, do quickly.”

But no one at the table knew why Jesus had said this to him.

Since Judas kept the money bag,

some thought that Jesus was telling him

to buy what was needed for

the feast,

or to give something to the poor.

As soon as he had received the morsel,

Judas went out into the night.


Love One Another

(Romans 12:9–13; 1 John 3:11–24)


when Judas had gone out,

Jesus said, 


“Now the Son of Man is glorified, and God is glorified

in Him


If God is glorified in Him, 


God will also glorify the Son in Himself—and

will glorify Him at once


Little children, I am with you only a little while longer.

You will look for Me,

and as I said to the Jews, so now I say to you:


‘Where I am going, you cannot come.’


A new commandment

I give you: Love one another.

As I have loved you,

so you also must love one another.


By this everyone will know that you are

My disciples,

if you love one another.”


​Judging Others

(Matthew 7:1–6; Romans 14:1–12)


Do not judge, and you will not be judged.

Do not condemn

, and you will not be condemned.

Forgive, and you will be forgiven. give, and

it will be given to you.

A good measure, pressed down,

shaken together, and running over

will be poured into your lap.

For with the measure you use, it will be measured back to you.”

Jesus also told them a parable:

 “Can a blind man lead a blind man? Will they not both fall into a pit? 

A disciple is not above his teacher, but everyone

who is fully trained

will be like his teacher.

Why do you look at the speck

in your brother’s eye but fail to notice the beam in your

own eye?

How can you say,


‘Brother, let me take the

speck out of your eye,’ while you yourself fail

to see the

beam in your own eye? You hypocrite!

First take the beam out of your own eye, and then

you will see clearly

to remove the

speck from your brother’s eye

​
​
Carry One Another’s Burdens

Brothers, if someone is caught in a trespass, you who are spiritual should restore
him with a spirit of gentleness. But watch yourself, or you also may be tempted.

Carry one another’s burdens, and in this way you will fulfill the law of Christ.

If anyone thinks he is something when he is nothing, he deceives himself.

Each one should test his own work.

Then he will have reason to boast in himself alone, and not in someone else. 

For each one should carry his own load.

Nevertheless,

​ the one who receives instruction in the word must share in all good things with his instructor.

Do not be deceived: God is not to be mocked.

Whatever a man sows, he will reap in return.

The one who sows to please his flesh, from the flesh will reap destruction;

but the one who

sows to please the Spirit, from the Spirit will reap eternal life.

Let us not grow weary in well-doing, for in due time we will reap a harvest if we do not give up.

 Therefore, as we have opportunity, let us do good to everyone, and especially to the family of faith.


​

Jesus Predicts Peter’s Denial


(Matthew 26:31–35; Mark 14:27–31; Luke 22:31–38)



“Lord, Where are You Going?”


Simon Peter asked. 

​Jesus answered,


 “Where I am going, You cannot Follow Me now,

but



You Will Follow Later.”



“Lord,” said Peter, “why can’t I follow

You now?

I will lay down my life for You.”


“Will you lay down your life for Me?”


 Jesus replied. 


“Truly, truly, I Tell You,

before

The Rooster Crows,



You Will


Deny Me Three Times



Then Peter came up and said to Him,


“Lord, 

How Many Times shall my brother

sin against me

and

I still forgive him? Up to seven times?” 


Jesus said to him,


 “I do not say to you,

up to seven times, but up to


​seventy-seven times.

​
Reconciliation necessarily involves

change.


In Christian reconciliation, God does

not change.

He remains perfect.


But He changes us.


As a result, our relationship with Him changes


The means God used to reconcile us to Himself was

​His own Son, Jesus 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”


(2 Corinthians 5:18–19).


In fact,

it was “while we were God’s enemies [that]

we were reconciled

to him through the death of his Son”

(Romans 5:10).


Jesus’ death makes all the difference.

When Christ died,

He was “making peace through his blood,

shed on the cross”

(Colossians 1:20)


The fact that we needed reconciliation

means that our

relationship with God was broken.

​And the fact that

God is holy

means that we were the ones

to blame.

Our sin alienated us from Him.

Jesus Christ’s

death on the cross is the

basis of

our

 forgiveness and justification.


By grace through faith

in His Son,


God thoroughly

remakes us into the image of Christ.

God and man are

brought together: the formerly dead in sin

are raised to new life.

“We are no longer enemies, ungodly, sinners,

or powerless.


Instead, the love of God has been

​poured out

in our hearts through


the Holy Spirit

whom he has given to us


(Romans 5:5). 



Giving to the Needy

(Deuteronomy 15:7–11)

1“Be careful not to perform your righteous acts before men to be seen by them.

If you do, you will have no reward from your Father in heaven.

2So when you give to the needy, do not sound a trumpet before you, as the hypocrites do in the synagogues and on the streets, to be honored by men. Truly I tell you, they already have their full reward. 3But when you give to the needy, do not let your left hand know what your right hand is doing, 4so that your giving may be in secret. And your Father, who sees what is done in secret, will reward you.


The Lord’s Prayer

(Luke 11:1–4)

And when you pray, do not be like the hypocrites. For they love to pray standing in the synagogues and on the street corners to be seen by men. Truly I tell you, they already have their full reward. But when you pray, go into your inner room, shut your door, and pray to your Father, who is unseen. And your Father, who sees what is done in secret, will reward you.

And when you pray, do not babble on like pagans, for they think that by their many words they will be heard. Do not be like them, for your Father knows what you need before you ask Him.

So then, this is how you should pray: 

‘Our Father in heaven, 
hallowed be Your name.

Your kingdom come, 
Your will be done, 

on earth as it is in heaven.
Give us this day our daily bread.

And forgive us our debts, 
as we also have forgiven our debtors.

and lead us not into temptation, 
but deliver us from the evil one.


For if you forgive men their trespasses, your heavenly Father

will also forgive you.

But if you do not forgive men their trespasses, neither will your Father forgive yours.



Treasures in Heaven

(Luke 12:32–34)

19Do not store up for yourselves treasures on earth, where moth and rustcdestroy, and where thieves break in and steal. 20But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. 21For where your treasure is, there your heart will be also.
​

Do Not Worry

(Luke 12:22–31)

25Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? 26Look at the birds of the air: They do not sow or reap or gather into barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? 27Who of you by worrying can add a single hour to his life?f
​


Luke 12 

The Physician
​

The Leaven of the Pharisees

(Matthew 16:5–12; Mark 8:14–21)

1In the meantime, a crowd of many thousands had gathered, so that they were trampling one another. Jesus began to speak first to His disciples: “Beware of the leaven of the Pharisees, which is hypocrisy. 2There is nothing concealed that will not be disclosed, and nothing hidden that will not be made known. 3What you have spoken in the dark will be heard in the daylight, and what you have whispered in the inner rooms will be proclaimed from the housetops.


Fear God Alone

(Matthew 10:26–31)

4I tell you, My friends, do not be afraid of those who kill the body and after that can do no more. 5But I will show you whom you should fear: Fear the One who, after you have been killed, has authority to throw you into hell.a Yes, I tell you, fear Him!

6Are not five sparrows sold for two pennies?b Yet not one of them is forgotten by God. 7And even the very hairs of your head are all numbered. So do not be afraid; you are worth more than many sparrows.


Confessing Christ

(Matthew 10:32–33)

I tell you, everyone who confesses Me before men, the Son of Man will also confess him before the angels of God. But whoever denies Me before men will be denied before the angels of God. and everyone who speaks a word against the Son of Man will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven.

When you are brought before synagogues, rulers, and authorities, do not worry about how to defend yourselves or what to say. For at that time the Holy Spirit will teach you what you should say.”

Someone in the crowd said to Him, “Teacher, tell my brother to divide the inheritance with me.”
But Jesus replied, “Man, who appointed Me judge or executor between you?” and He said to them, “Watch out! Guard yourselves against every form of greed, for one’s life does not consist in the abundance of his possessions.”

Then He told them a parable: “The ground of a certain rich man produced an abundance. So he thought to himself, ‘What shall I do, since I have nowhere to store my crops?’ Then he said, ‘This is what I will do: I will tear down my barns and will build bigger ones, and there I will store up all my grain and my goods. Then I will say to myself, “You have plenty of good things laid up for many years.
Take it easy. Eat, drink, and be merry!”’

But God said to him, ‘You fool! This very night your life will be required of you.

Then who will own what you have accumulated?’

this is how it will be for anyone who stores up treasure for himself but is not rich toward God.”


Do Not Worry

(Matthew 6:25–34)

Then Jesus said to His disciples, “Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. For life is more than food, and the body more than clothes. Consider the ravens:

They do not sow or reap, they have no storehouse or barn;

yet God feeds them.

How much more valuable you are than the birds!


Treasures in Heaven

(Matthew 6:19–21)

Do not be afraid, little flock, for your Father is pleased to give you the kingdom. Sell your possessions and give to the poor. Provide yourselves with purses that will not wear out, an inexhaustible treasure in heaven, where no thief approaches and no moth destroys. For where your treasure is, there your heart will be also.


Reconciling with an Adversary

(Matthew 5:21–26)

And why don’t you judge for yourselves what is right? Make every effort to reconcile with your adversary while you are on your way to the magistrate. Otherwise, he may drag you off to the judge, and the judge may hand you over to the officer, and the officer may throw you into prison. I tell you, you will not get out until you have paid the very last penny.
​
Luke 16:13
No servant can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and money.”

James 4:4
You adulteresses! Do you not know that friendship with the world is hostility toward God? Therefore, whoever chooses to be a friend of the world renders himself an enemy of God.

1 John 2:15-17
Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. / For all that is in the world—the desires of the flesh, the desires of the eyes, and the pride of life—is not from the Father but from the world. / The world is passing away, along with its desires; but whoever does the will of God remains forever.

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?

Galatians 1:10
Am I now seeking the approval of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a servant of Christ.

Joshua 24:15
But if it is unpleasing in your sight to serve the LORD, then choose for yourselves this day whom you will serve, whether the gods your fathers served beyond the Euphrates, or the gods of the Amorites in whose land you are living. As for me and my house, we will serve the LORD!”

1 Kings 18:21
Then Elijah approached all the people and said, “How long will you waver between two opinions? If the LORD is God, follow Him. But if Baal is God, follow him.” But the people did not answer a word.

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.

Colossians 3:5
Put to death, therefore, the components of your earthly nature: sexual immorality,
impurity, lust, evil desires, and greed, which is idolatry.

Philippians 3:18-19
For as I have often told you before, and now say again even with tears: Many live as enemies of the cross of Christ. / Their end is destruction, their god is their belly, and their glory is in their shame. Their minds are set on earthly things.

2 Timothy 3:2-4
For men will be lovers of themselves, lovers of money, boastful, arrogant, abusive, disobedient to their parents, ungrateful, unholy, / unloving, unforgiving, slanderous, without self-control, brutal, without love of good, / traitorous, reckless, conceited, lovers of pleasure rather than lovers of God,

Ezekiel 14:3-4
“Son of man, these men have set up idols in their hearts and put wicked stumbling blocks before their faces. Should I consult with them in any way? / Therefore speak to them and tell them that this is what the Lord GOD says: ‘When any Israelite sets up idols in his heart and puts a wicked stumbling block before his face, and then comes to the prophet, I the LORD will answer him according to his great idolatry,

Deuteronomy 6:5
And you shall love the LORD your God with all your heart and with all your soul and with all your strength.

2 Corinthians 5:15
And He died for all, that those who live should no longer live for themselves, but for Him who died for them and was raised again.

Proverbs 3:9
​
Honor the LORD with your wealth and with the firstfruits of all your crops;

Matthew 4:10

Then saith Jesus unto him, Get thee hence, Satan:
for it is written,
Thou shalt worship the Lord thy God, and him only shalt thou serve.

Joshua 24:15,19,20
And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve;
whether the gods which your fathers served that were on the other side of the flood,
​or the gods of the Amorites, in whose land ye dwell:

but as for me and my house, we will serve the LORD… 

1 Samuel 7:3
And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD
with all your hearts, then put away the strange gods and Ashtaroth from among you,
and prepare your hearts unto the LORD, and serve him only:
and he will deliver you out of the hand of the Philistines.

Luke 16:9,11,13
And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that,
when ye fail, they may receive you into everlasting habitations… 

1 Timothy 6:9,10,17
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…


The Temptation of Jesus

(Mark 1:12–13; Luke 4:1–13)

Then Jesus was led by the Spirit into the wilderness to

​be tempted by the devil.

After fasting forty days and forty nights, He was hungry.

The tempter came to Him and said,


“If You are the Son of God,

tell these

stones to become
​

bread.”


But Jesus answered, “It is written: 

‘Man shall not live on bread alone, 

but on every

word that comes from the mouth of God.’

Then the devil took Him to the holy city and set Him

on the pinnacle of the temple.

“If You are the Son of God,” he said, “throw Yourself down.

For it is written: 

‘He will command His angels concerning You, 

and they will lift You up in their hands, 

so that You will not strike Your foot 

against a stone.’

Jesus replied, “It is also written:

‘Do not put the Lord your God to the test.’

Again, the devil took Him

to a very high mountain and showed Him

all the kingdoms

of the world and their glory.

“All this I will give You,”

he said,

“if You will fall down and worship me.”

Away from Me, Satan!” Jesus told him. 

“For it is written:

Worship the Lord your God and serve Him only.’”

Then the devil left Him,

and angels came and ministered to Him.
​

Jesus came looking for food and curses a

fig tree with no fruit,

symbolizing the spiritual barrenness

of Israel,

and he cleanses the temple of merchants,

highlighting the financial corruption within

the religious system

​
​Leviticus 12:7

HEB: עָלֶ֔יהָ וְטָהֲרָ֖ה מִמְּקֹ֣ר דָּמֶ֑יהָ זֹ֤את
NAS: for her, and she shall be cleansed from the flow of her blood.
KJV: for her; and she shall be cleansed from the issue of her blood.
INT: and shall be cleansed the flow of her blood likewiseLeviticus 20:18
HEB: עֶרְוָתָהּ֙ אֶת־ מְקֹרָ֣הּ הֶֽעֱרָ֔ה וְהִ֕יא
NAS: he has laid bare her flow, and she has exposed
KJV: he hath discovered her fountain,and she hath uncovered
INT: and uncovers her nakedness her flow has laid and she

Leviticus 20:18
HEB: גִּלְּתָ֖ה אֶת־ מְק֣וֹר דָּמֶ֑יהָ וְנִכְרְת֥וּ
NAS: and she has exposed the flow of her blood;
KJV: and she hath uncovered the fountain of her blood:
INT: and she has exposed the flow of her blood shall be cut

Psalm 36:9
HEB: כִּֽי־ עִ֭מְּךָ מְק֣וֹר חַיִּ֑ים בְּ֝אוֹרְךָ֗
NAS: For with You is the fountain of life;
KJV: For with thee [is] the fountain of life:
INT: for You is the fountain of life your light

Psalm 68:26
HEB: אֱלֹהִ֑ים יְ֝הוָ֗ה מִמְּק֥וֹר יִשְׂרָאֵֽל׃ 
NAS: [Even] the LORD, [you who are] of the fountain of Israel.
KJV: [even] the Lord, from the fountainof Israel.
INT: God the LORD the fountain of Israel

Proverbs 5:18
HEB: יְהִֽי־ מְקוֹרְךָ֥ בָר֑וּךְ וּ֝שְׂמַ֗ח
NAS: Let your fountain be blessed,
KJV: Let thy fountain be blessed:
INT: Let your fountain be blessed and rejoice

Proverbs 10:11
HEB: מְק֣וֹר חַ֭יִּים פִּ֣י
NAS: of the righteous is a fountain of life,
KJV: of a righteous [man is] a well of life:
INT: fountain of life the mouth

Proverbs 13:14
HEB: תּוֹרַ֣ת חָ֭כָם מְק֣וֹר חַיִּ֑ים לָ֝ס֗וּר
NAS: of the wise is a fountain of life,
KJV: of the wise [is] a fountain of life,
INT: the teaching of the wise fountain of life to turn

Proverbs 14:27
HEB: יִרְאַ֣ת יְ֭הוָה מְק֣וֹר חַיִּ֑ים לָ֝ס֗וּר
NAS: of the LORD is a fountain of life,
KJV: of the LORD [is] a fountain of life,
INT: the fear of the LORD fountain of life may avoid

Proverbs 16:22
HEB: מְק֣וֹר חַ֭יִּים שֵׂ֣כֶל
NAS: Understanding is a fountain of life
KJV: Understanding [is] a wellspring of life
INT: fountain of life Understanding

Proverbs 18:4
HEB: נַ֥חַל נֹ֝בֵ֗עַ מְק֣וֹר חָכְמָֽה׃ 
NAS: waters; The fountain of wisdom
KJV: waters, [and] the wellspring of wisdom
INT: brook bubbling the fountain of wisdom

Proverbs 25:26
HEB: מַעְיָ֣ן נִ֭רְפָּשׂ וּמָק֣וֹר מָשְׁחָ֑ת צַ֝דִּ֗יק
NAS: and a polluted well Is a righteous man
KJV: fountain, and a corrupt spring.
INT: spring a troubled well polluted righteous

Jeremiah 2:13
HEB: אֹתִ֨י עָזְב֜וּ מְק֣וֹר ׀ מַ֣יִם חַיִּ֗ים
NAS: They have forsaken Me, The fountain of living
KJV: they have forsaken me the fountainof living
INT: my people have forsaken the fountain waters of living

Jeremiah 9:1
HEB: מַ֔יִם וְעֵינִ֖י מְק֣וֹר דִּמְעָ֑ה וְאֶבְכֶּה֙
NAS: And my eyes a fountain of tears,
KJV: and mine eyes a fountain of tears,
INT: were waters and my eyes A fountain of tears weep

Jeremiah 17:13
HEB: כִּ֥י עָזְב֛וּ מְק֥וֹר מַֽיִם־ חַיִּ֖ים
NAS: they have forsaken the fountain of living
KJV: the LORD, the fountain of living
INT: Because have forsaken the fountainwater of living

Jeremiah 51:36
HEB: וְהֹבַשְׁתִּ֖י אֶת־ מְקוֹרָֽהּ׃ 
NAS: up her sea And make her fountaindry.
KJV: her sea, and make her springs dry.
INT: her sea and make her fountain

Hosea 13:15
HEB: עֹלֶ֗ה וְיֵב֤וֹשׁ מְקוֹרוֹ֙ וְיֶחֱרַ֣ב מַעְיָנ֔וֹ
NAS: up from the wilderness; And his fountain will become dry
KJV: from the wilderness, and his springshall become dry,
INT: coming will become and his fountain will be dried and his spring

Zechariah 13:1
HEB: הַה֗וּא יִֽהְיֶה֙ מָק֣וֹר נִפְתָּ֔ח לְבֵ֥ית
NAS: In that day a fountain will be opened
KJV: In that day there shall be a fountainopened
INT: he become A fountain will be opened the house


Root of Jesse“Root”

Means

descendant, branch of the family.


The Messianic King

was to be of the

Family of Jesse the father of David


In Romans 15:12,

Paul quotes Isaiah 11:10. Jesus is a branch or descendant of the family of Jesse, as well as of David.

And in the book of Acts,

Paul makes it clear once again that the ‘root of Jesse,’ God’s promise to David,

is indeed the Messiah and savior, Jesus Christ.”

“Isaiah says, ‘There shall be a Root of Jesse, He who arises to

rule [as King] over the Gentiles,

in Him

shall the Gentiles hope.’”

~Romans 15:12 AMP

“And it shall be in that day that the Root of Jesse shall stand as a signal for the peoples; of

Him shall the nations inquire and seek knowledge,

and His dwelling

shall be glory [His rest glorious]!”

~Isaiah 11:10 AMPC


“I have found

​ David the son of Jesse, a man

after My heart,

who will do all My will.


From the

descendants of this man, according

to promise,

God has brought…a Savior, Jesus.”

~Acts 13:22-23 NASB
​

πηγή, pēgē

"fountain" or "Spring”

John 4:14


"But whoever drinks

the water I give him will never thirst.

Indeed, the water

I give him will become in him

a fount of water

springing up to eternal life."


The Hebrew word "maqor" primarily refers to a source or fountain, often used metaphorically to describe the origin or wellspring of something. It can denote a physical spring of water or be used symbolically to represent the source of life, wisdom, or blessing. In the biblical context, it often emphasizes the life-giving and sustaining properties of water, which is essential in the arid climate of the ancient Near East.

In ancient Israel, water was a precious resource, and springs or fountains were vital for survival. They were often seen as gifts from God, providing sustenance and life in a dry and barren land. The imagery of a fountain or spring is frequently used in the Bible to convey abundance, purity, and divine provision. In a spiritual sense, God Himself is often depicted as the ultimate source of life and blessing, akin to a life-giving spring.


​
The Lamp of the Body

(Luke 11:33–36)

The eye is the lamp of the body

If your eyes are good, 

your whole body will be full of light

But if your eyes are bad,

 your whole body will be full of darkness. 
​
If then the light within you is darkness,
how great is that darkness!

No one can serve two masters:
Either he will hate the one and
love the other,

or he will be devoted to the one
and despise the other.

You cannot serve both God and money
​

​

The Generous Heart of Jesus

​

This is a Great Mystery,

but it ​is an illustration of


The Way


Christ and the Church


Are ONE





The Greatest Commandment

Matthew 22:34–40; Mark 12:28–34


These are the

Commandments and Statues and Ordinances
 
That the LORD your God

has Instructed Me to Teach You

to Follow in the Land

that you are

About to Enter and Possess,

so that you and your

Children and Grandchildren may

fear the

LORD your God

all the days of your lives by

Keeping all

​His Statues and Commandments

that I give you,

and so

that your days may be Prolonged

Hear, O Israel, and be Careful to

Observe them,

So that you may Prosper

and

Multiply greatly in a Land

flowing with milk and honey,

just as

the LORD, the God of your Fathers,

Has Promised You


Hear, O Israel: The LORD our God,

the LORD is One

And you shall love the LORD

your God with

All your Heart and with All your Soul

and

​ With all your Strength

These words I am commanding you today are to

be upon your hearts.

And you shall teach them diligently

to your

children and speak of them

when you sit

at home and when you walk

along the road,

when you lie down and when you get up.

Tie them

as reminders on your hands and

bind them

on your foreheads.

Write them on the doorposts of your houses and

on your gates.


And when the LORD your God brings you

into the land He swore to your fathers,

to Abraham, Isaac, and Jacob,

that He

would give you—a land with great and

splendid cities that you did not build,

with houses full of

every good thing with which you did

not fill them,

with wells that you did not dig,

and with vineyards

and olive groves that you did not plant

and when you eat and are satisfied,

be careful

not to forget the LORD

who brought you

out of the land of Egypt,

out of the house of slavery.


Fear the LORD your God, serve

Him only,

and take your oaths in

His name

do not follow other gods,


the gods of the peoples around you.

For the LORD your God,

who is among you, is a jealous God.

Otherwise the anger of the

LORD your God

will be kindled against you,

and He will

wipe you off the face of the earth.

Do not test the LORD your God

as you tested Him at Massah.

You are to

diligently keep the commandments

of the LORD your God

and the

testimonies and statutes He has given you

Do what is right and good

in the sight of the LORD, so that it may be well with you

and that you may enter

and possess the good land that the LORD your God

swore to give your fathers,

driving out all your enemies before you, as the LORD has said.



Teach Your Children

In the future, when your

son asks,

“What is the meaning

of the decrees and statutes and ordinances that

the LORD

our God has commanded you?”


Then you are to tell him,


“We were slaves of Pharaoh in Egypt,

but the LORD

brought us out of Egypt with a

mighty hand.

Before our eyes the LORD inflicted

great and

devastating signs and wonders

on Egypt,

on Pharaoh, and on all

his household.

But He brought us out from there

to lead us in

and give us the land that He had sworn

to our fathers
​
And the LORD commanded us to observe

all these statutes

and to fear the LORD our God,

that we may

always be prosperous and preserved,

as we are to this day.

And if we are careful

to observe every one of these commandments

before the LORD our God,

as He has commanded us, then that will be

our righteousness.”
​


​Proverbs 22 


A Good Name

A Good Name is More desirable than

Great Riches; 

favor is better than silver and gold

The Rich

and the Poor have this in common: 

The LORD is Maker of them all

The prudent see danger and take cover, 

but the simple keep going and suffer the consequences

The Rewards of humility and the fear of the LORD 

are wealth and honor and life

Thorns and snares lie on the path of the perverse; 

he who guards his soul stays far from them

Train up a child in the way he should go, 

and when he is old

he will not depart from it

The rich rule over the poor, 

and the

borrower is slave to the lender

He who sows injustice will reap disaster, 

and the rod

of his fury will be destroye

A generous man will be blessed, 

for he shares

his bread with the poor

Drive out the mocker, and conflict will depart; 

even quarreling and insults will cease

He who loves a Pure Heart and gracious lips 

will have the King for a friend

The LORD’s eyes keep watch over knowledge, 

but He frustrates the words of

​the Faithless

The slacker says, “There is a lion outside! 

I will be slain in the streets!”

The mouth of an adulteress is a deep pit; 

he who is

under the wrath of the LORD will

fall into it

Foolishness is bound up in the heart of a child, 

but the Rod

of discipline drives it far from him

Oppressing the Poor

to Enrich oneself or giving gifts

to the rich 

Will Surely Leaf to Poverty


​

The Plot to Kill Jesus

(Mark 14:1–2; Luke 22:1–2; John 11:45–57)

When Jesus had finished saying all these things,

He told His disciples, 

You know that the Passover is two days away, and

the Son of Man

will be handed over to be crucified

At that time the chief priests and elders of the people

assembled in the courtyard of the high priest,

whose name was Caiaphas, and they

conspired to

​arrest Jesus covertly and kill Him.

”But not during the feast,”

they said,

“or there may be a riot among the people.”



Jesus Anointed at Bethany

(Mark 14:3–9; Luke 7:36–50; John 12:1–8)


While Jesus was in Bethany

in the home of Simon the Leper,

a woman came to Him

with an alabaster

jar of expensive perfume,

which she poured on His head as He

reclined at the table.


When the disciples

saw this, they were indignant and asked,

Why this waste?

This perfume could have been sold

at a high price,

and the money given to the poor

Aware of this,

Jesus asked,

“Why are you bothering this woman?

She has done a beautiful

deed to Me

The poor you will always have with you,

but you will not always have Me.


By pouring this perfume on Me,

she has

prepared My body for burial.


Truly I tell you,

wherever this gospel is preached

in all the world,

what she has done will also be told

in memory of her.”



Judas Agrees to Betray Jesus

(Mark 14:10–11; Luke 22:3–6)

Then one of the Twelve, the one called Judas Iscariot,

went to the chief priests

and asked,

“What are you willing to give me if I hand

Him over to you?”

And they set out for him

thirty pieces of silver.

So from then on Judas looked

for an

opportunity to betray Jesus.



Preparing the Passover

(Mark 14:12–16; Luke 22:7–13)



On the first day of the Feast of Unleavened

Bread,

the disciples came to Jesus and asked,


“Where do You want us to prepare for You to eat the Passover?”

He answered,


Go into the city to a certain man and tell him

that the Teacher says,


My time is near.

I will keep the Passover with My disciples

at your house


So the disciples did as Jesus had directed them

and prepared the Passover.




The Last Supper

(Mark 14:17–26; Luke 22:14–23; 1 Corinthians 11:17–34)


When evening came, Jesus was reclining with

the twelve disciples


And while they were eating, He said to them,


 “Truly I tell you, one of you will

betray Me.”


They were deeply grieved and began to ask Him

one after another, “Surely not I, Lord?”

Jesus answered,


 “The one who has dipped his hand

into

the bowl with Me

will betray Me


The Son of Man

will go just as it is written about Him,

but woe to that man by whom

​ He is betrayed.

It would be better for him if he had not

been born.”


Then Judas, who would betray Him, said,

“Surely not I, Rabbi?” 

Jesus answered, “You have said it yourself.”

While they were eating,


Jesus took bread,

spoke a blessing and broke it,

and gave it to the disciples,

saying,


 “Take and eat; this is My body.”

Then He took the cup,

gave thanks, and gave it to them,

saying, “Drink from it, all of you.

This is My blood of the covenant,

which is poured out

for many for the forgiveness of sins.

I tell you,

I will not drink of this fruit of the vine

from now on until that day

when I drink it anew

with you in My Father’s kingdom.”


And when they had sung a hymn, they

went out to the Mount of Olives.




Jesus Predicts Peter’s Denial

(Zechariah 13:7–9; Mark 14:27–31; Luke 22:31–38; John 13:36–38)


Then Jesus said to them, 

“This very night you will all fall away

on account of Me.


For it is written:

‘I will strike the Shepherd, 

and the sheep

of the flock will be scattered.’

but after I have risen,

I will go ahead of you into Galilee.”

Peter said to Him,

“Even if all fall away on account of You,

I never will.”


Truly tell you,” Jesus declared, 

“this very night, before the rooster crows,

you will deny Me three times.”


Peter replied,


“Even if I have to die with You,

I will never deny You.”


And all the other

disciples said the same thing.




Jesus Prays at Gethsemane

(Mark 14:32–42; Luke 22:39–46)


Then Jesus went with His disciples to a place

called Gethsemane,


and He told them,

 “Sit here while I go over there and pray.”

He took with Him Peter

and the

two sons of Zebedee and began to be

sorrowful and deeply distressed


 Then He said to them,

 “My soul is consumed with sorrow to the

point of death.

Stay here and keep watch with Me.”


Going a little farther, He fell facedown

and prayed, 


“My Father, if it is possible,

let this

cup pass from Me.


Yet not as I will,

but as You will.”


Then Jesus returned to the disciples and found them sleeping.

 “Were you not able to keep watch with Me

​for one hour?”

 He asked Peter.

“Watch and pray so that you will not enter

into temptation.

For the spirit is willing, but the body is weak.”

A second time He went away and prayed,

 “My Father, if this cup cannot pass unless I drink it,

may Your will be done.”

And again Jesus returned and found them sleeping,

for their eyes were heavy.

So He left them and went away once more and

prayed a third time,

saying the same thing.

Then He returned to the disciples and said, 

“Are you still sleeping and resting?

Look, the hour is near, and

the

Son of Man is betrayed

into the hands of


sinners


Rise, let us go! See, My betrayer is approaching!”



The Betrayal of Jesus

(Mark 14:43–52; Luke 22:47–53; John 18:1–14)

While Jesus was still speaking,

Judas, one of

the

Twelve, arrived,

accompanied by a large crowd armed

with swords and clubs,

sent from the chief priests and elders of the people.

Now the betrayer

had arranged a signal with them:

“The One I KISS is the man;

arrest Him.”

Going directly to Jesus,

he said, “Greetings, Rabbi!”

and kissed Him.

“Friend,”

 Jesus replied, “do what you came for.”

Then the men stepped forward, seized Jesus,

and arrested Him.

At this, one of Jesus’ companions drew

his sword and struck the servant of the high priest,

cutting off his ear.


“Put your sword back in its place,” Jesus said to him.

 “For all who draw the sword will die by the sword. 

Are you not aware that I can call on My Father,

and He will at once put at My disposal

more than twelve legions of angels?

 But how then would the Scriptures be fulfilled that say

it must happen this way?”

At that time Jesus said to the crowd,

 “Have you come out with swords and clubs to arrest Me

as you would an outlaw?

Every day I sat teaching in the temple courts, and

you did not arrest Me.

But this has all happened so that the writings of the

prophets would be fulfilled.”

Then all the disciples deserted Him and fled.



​
Jesus before the Sanhedrin

(Mark 14:53–65; Luke 22:66–71; John 18:19–24)


Those who had arrested Jesus led Him away to the house of Caiaphas

the high priest,

where the scribes and elders had gathered. 

But Peter followed Him at a distance, right up to the

courtyard of the high priest.

And he went in and sat down with the guards to see the outcome.


Now the chief priests and the whole Sanhedrini were

seeking false testimony

against Jesus in order to put Him to death. 

But they did not find any,

though many false witnesses came forward. 

Finally two came forward and declared,


“This man said,

‘I am able to destroy the temple of God and rebuild it in three days.’”

So the high priest stood up and asked Him, “Have You no answer?

What are these men testifying against You?”

But Jesus remained silent. 

Then the high priest said to Him,


“I charge You under oath

by the living God:

Tell us if You are the Christ,

the Son of God.”


You have said it yourself,” 

Jesus answered. 

“But I say to all of you, from now on you will

see the Son of Man

sitting at the right hand of Power

and coming on the clouds of heaven.”

At this, the high priest

tore his clothes and declared, “He has blasphemed!

Why do we need any more witnesses?

Look, now you have heard the blasphemy.

What do you think?” 

“He deserves to die,” they answered.

Then they spit in His face and struck Him.

Others slapped Him and said, “Prophesy to us, Christ!

Who hit You?”



Peter Denies Jesus

(Mark 14:66–72; Luke 22:54–62; John 18:15–18)


Meanwhile, Peter was sitting out in

the courtyard,

and a servant girl came up to him.

“You also were with Jesus the Galilean,” she said.

But he denied it before them all:


“I do not know what you are talking about.”


When Peter had gone out to the gateway,

another servant girl

saw him and said to the people there,


“This man was with

Jesus of Nazareth.”


And again he denied it with an oath:

“I do not know the man!”


After a little while,

those standing nearby came up to Peter.

“Surely you are one of them,”

they said, “for your accent gives you away.”

At that he began to curse and swear to them,

“I do not know te man!” 
​
And immediately a rooster crowed.


Then Peter remembered the word that Jesus

had spoken: 

“Before the rooster crows, you will

deny Me three times.” 

And he went outside and wept bitterly.




Matthew 22 


 The Parable of the Banquet

(Luke 14:15–24)


Once again, Jesus spoke to them in parables:


“The kingdom of heaven is like a king

who prepared

a wedding banquet for his son.


He sent his servants to call those

he had

invited to the banquet,

but they refused to come.

Again, he sent other servants and said,


‘Tell those who have been invited

that I

have prepared my dinner.


My oxen and fattened cattle have been killed, and

everything is ready.


Come to the wedding banquet.’

But they paid no attention and went away,

one to his field,

another to his business.


 The rest seized his servants, mistreated them, and

killed them.


The king was enraged,


and he sent his troops to destroy those murderers

and burn their city.


Then he said to his servants,

‘The wedding banquet is ready, but those I invited

were not worthy. 


Go therefore to the crossroads

and invite to the

banquet as many as you can find.’

So the servants went out into the streets

and gathered everyone they could find,

both evil and good,

and the wedding hall was

filled with guests.

But when the king came in to see the guests,

he spotted a man who

was not dressed in wedding clothes.


 Friend,’ he asked, ‘how did you get in here

without wedding clothes?’ 


But the man was speechless.
​​
Then the king told the servants,

Tie him hand and foot, and throw him

into the outer darkness,


where there will be weeping and gnashing

of teeth.’


For Many are Called,

but

FEW are Chosen.”


The narrow gate, also called

the narrow door,

is referred to by the Lord Jesus in

 Matthew 7:13-14 and Luke 13:23-24.

Jesus compares the narrow gate to

the “broad road” 

By contrast, Jesus says that

“small is the gate

and narrow

the road that leads to life,

and only a few find it.”

What exactly is meant by this? Just how many are the

“many” and how few are the

“few”?

First, we need to understand that 

​
Jesus is the Door through

which all must enter eternal life.

There is no other way because

He alone is

“the way, the truth and the life”

(John 14:6).


The way to eternal life is restricted to

just one avenue—Christ.

In this sense,

the way is narrow because it is

the only way, and

relatively few people

will go through the

Narrow Gate

Many more will attempt to find an alternative

route to God.

They will try to get there through manmade

rules and regulations,

through false religion, or through self-effort.

These who are “many” will follow

the broad road that leads to eternal destruction,

while the sheep hear

the voice of the Good Shepherd

and follow Him

along the narrow way to eternal life

(John 10:7-11).

While there will be relatively few who go through the narrow gate

compared to the

many on the broad road,

there will still be multitudes who will follow the Good Shepherd.


The apostle John saw this multitude in his vision in

the book of Revelation:

“After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice,

‘Salvation belongs to our God who sits on the throne,

and to the Lamb!’”

(Revelation 7:9-10).

Entering the narrow gate is not easy.

Jesus made this clear

when He instructed His followers to “strive” to do so.

The Greek word translated “strive” is agonizomai,

from which we get the English word agonize.

The implication here is that those who seek to enter the narrow gate must do so by struggle and strain, like a running athlete straining toward the finish line, all muscles taut and giving his all in the effort. But we must be clear here.

No amount of effort saves us; salvation is by the grace of God through the gift of faith

(Ephesians 2:8-9).






Paying Taxes to Caesar

(Mark 12:13–17; Luke 20:19–26)

then the Pharisees went out and conspired to trap Jesus in His words. 

They sent their disciples to Him along with the Herodians.

​“Teacher,”

they said, “we know that You are honest and that


You teach

the way of God in accordance with the


Truth



You seek favor from no one, because

You pay

no attention to external appearance


 So tell us what You think:


Is it lawful to pay taxes to Caesar

or not?”


But Jesus knew their evil intent

and said, 


​You hypocrites, why are You

Testing Me?

Show Me

The Coin used for the Tax.”


And they brought Him a denarius.


Whose Image


is this, He asked, “and whose inscription?


“Caesar’s,” they answered


So Jesus told them, 

​
Give to Caesar what is Caesar’s,

​and


To God what is God’s


And when

they heard this, they were amazed.

So they left Him and went away.



The Sadducees and the Resurrection

(Mark 12:18–27; Luke 20:27–40)


That same day the Sadducees, who


Say there is No Resurrection,

​
came to Jesus and questioned Him. 


Teacher,
​

they said, “Moses declared that if

a man dies

without having children,

His Brother

Is to Marry the Widow and


Raise Up
​

Offspring for him


Now there were seven brothers among us.

The first one

​ married and died without having children.

So he left his wife to his brother. 

The same thing

happened to the second and third brothers,

down to the seventh. 

And last of all, the woman died. 

In the resurrection,

then, whose wife will she be of the

​Seven?

For all of them were married to her



Jesus answered,


​
 “You are Mistaken


because



You do Not Know the Scriptures


or

​
The Power of God


In the Resurrection,



People will Neither

​

Marry Nor


Be

Given in Marriage



Instead,


They will be Like the


​Angels


 In Heaven



But concerning the Resurrection

of the dead,


Have you Not

Read

what God said to You: 

​
‘I am the God of Abraham,

The God of Isaac,

And the God of Jacob’?

He is Not the God of

the dead,



But of the LIVING”


​
When the crowds heard this,

they were

astonished at His teaching


The Greatest Commandment

(Deuteronomy 6:1–19; Mark 12:28–34)


And when the Pharisees heard

​that Jesus

had silenced the Sadducees,

they themselves gathered together.


 One of them, an expert in the law,

tested Him with a question: 

Teacher,

which commandment is the greatest

​in the Law?”


Jesus declared, 

“‘Love the Lord your God

with

all your heart and with

all your soul

and with all your mind.’

 This is the first and greatest commandment.

And the second is like it:

‘Love your neighbor as yourself.’


All the Law and the Prophets

hang on

these two commandments.”




Whose Son Is the Christ?

(Mark 12:35–37; Luke 20:41–44)


While the Pharisees were assembled, Jesus

questioned them: 

What do you think about the Christ? Whose son is He?”


“David’s,”


they answered.

Jesus said to them,

 “How then does David in the Spirit call Him ‘Lord’?


For he says:

The Lord said to my Lord, 

“Sit at My right hand 

until I put Your enemies 

under Your feet.”’


So if David calls Him ‘Lord,’ how can He be

David’s son?”

No one was able to answer a word,

and from that day on

no one dared to question Him any further.



Beware of the Scribes

(Luke 20:45–47)


In His teaching Jesus also said, 


“Watch out for the scribes.

They like to walk around in long robes, to

receive greetings in the marketplaces, 

and to have the chief

seats in the synagogues and the

places of honor at banquets. 

They defraud widows of their houses,

 and for a show make lengthy prayers.

These men

will receive greater condemnation.”




The Widow’s Offering

(Luke 21:1–4)


As Jesus was sitting opposite the

treasury,

He watched the crowd putting

money into it.

And many rich people put in large amounts.


 Then one poor widow

came and put in two small

copper coins,

which amounted to a small fraction

of a denarius.


Jesus called His disciples to Him

and said, 

“
This Poor Widow

has put more than

all the

​others into the treasury

For they all

contributed out of their surplus

but she

contributed out of her poverty

all

she had to live on.”

​

Mark 12:29-30
Jesus replied, “This is the most important: ‘Hear O Israel, the Lord our God, the Lord is One. 

Love the Lord your God with all your heart

and with all your soul and with all your mind and with all your strength.’

Matthew 22:37

Jesus declared, “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’

John 17:3

Now this is eternal life, that they may know You, the only true God, and Jesus Christ, whom You have sent.

1 Corinthians 8:4-6
​
So about eating food sacrificed to idols: We know that an idol is nothing at all in the world, and that there is no God but one. For even if there are so-called gods, whether in heaven or on earth (as there are many so-called gods and lords),  yet for us there is but one God, the Father, from whom all things came and for whom we exist. And there is but one Lord, Jesus Christ, through whom all things came and through whom we exist.

James 2:19
You believe that God is one. Good for you! Even the demons believe that—and shudder.

Romans 3:30
since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.

Ephesians 4:4-6

There is one body and one Spirit, just as you were called to one hope when you were called;

one Lord, one faith, one baptism;

one God and Father of all, who is over all and through all and in all.

Galatians 3:20
A mediator is unnecessary, however, for only one party; but God is one.

1 Timothy 2:5

For there is one God, and there is one mediator between God and men, the man Christ Jesus,

John 10:30

I and the Father are one.”

Isaiah 45:5-6

I am the LORD, and there is no other; there is no God but Me. I will equip you for battle, though you have not known Me,  so that all may know, from where the sun rises to where it sets, that there is none but Me; I am the LORD, and there is no other.

Isaiah 44:6

Thus says the LORD, the King and Redeemer of Israel,

the LORD of Hosts:

“I am the first and I am the last, and there is no God but Me.

Isaiah 43:10-11

“You are My witnesses,” declares the LORD, “and My servant whom I have chosen, so that you may consider and believe Me and understand that I am He. Before Me no god was formed, and after Me none will come.  I, yes I, am the LORD, and there is no Savior but Me.

Zechariah 14:9
On that day the LORD will become King over all the earth—the LORD alone, and His name alone.

Psalm 86:10
For You are great and perform wonders; You alone are God.

Deuteronomy 4:35,36
Unto thee it was shewed, that thou mightest know that the LORD he is God; there is none else beside him… 

​Deuteronomy 5:6
I am the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.

1 Kings 18:21
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word.



Jesus the Good Shepherd

(Psalm 23:1–6; Ezekiel 34:11–24)


“Truly, truly, I tell you, whoever

does not

enter the sheepfold by the

gate,

but climbs in some other

way,

is a thief and a robber. 

But the one who enters by the gate is the

shepherd of the sheep. 

The gatekeeper opens the gate for him,

and the sheep listen for his voice.

He calls his own

sheep by name

and leads them out

When he has brought out all his own,

he goes on ahead of them,

and

his sheep follow him because they

know his voice.

 But they will never follow a stranger;

in fact, they will flee

from him because they do not recognize

his voice.”


Jesus spoke to them using this illustration,

but they did not

understand what He was telling them. 

So He said to them again,

 “Truly, truly, I tell you, I am the gate for the sheep. 

All who came before

Me were thieves and robbers,

but the

sheep did not listen to them. 

I am the gate.

If anyone enters through Me, he will be saved.


He will come in and go out and find pasture. 


The thief comes only to steal and kill and destroy.


I have come that they may have life,

and

have it in all its fullness.

I am the good shepherd.


The good shepherd lays down His life for the sheep.


The hired hand is not the shepherd, and the

sheep are not his own.


When he sees the wolf coming, he abandons

the sheep and runs away.


Then the wolf pounces on them and scatters the flock. 


The man runs away because

he is a hired servant

and is unconcerned for the sheep.

I am the good shepherd.

I know My sheep and My sheep know Me,


 just as the Father knows Me and I know the Father.


And I lay down My life for the sheep. 


I have other sheep that are not

of this fold.

I must bring them in as well, and

they will

listen to My voice.


Then there will be


One flock and One Shepherd

​
The reason the Father loves Me

is that

I lay down My life

in order

to take it up again. 

No one takes it from Me, but I lay it down

of My own accord.


I have authority to

lay it down

and authority to

take it up again.


This charge

I have received from My Father.”


Again there was division

among the Jews because of


Jesus’ Message 


Many of them said,

“He is demon-possessed and insane. Why would you listen to Him?”

But others replied,


“These are not the words of a man

Possessed by a demon.


Can a demon Open the Eyes of the Blind?”




Jesus at the Feast of Dedication

At that time the Feast of Dedication took place in Jerusalem. It was winter, and Jesus was walking in the temple courts in Solomon’s Colonnade. So the Jews gathered around Him and demanded,

“How long will You keep us in suspense?


If You are the Christ, tell us plainly.”

“I already told you,” 

Jesus replied, 

“but you did not believe.

The works I do in My Father’s name

testify on My behalf.

 But because

you are not My sheep, you refuse to believe. 


My sheep listen to My voice; I know them, and they follow Me. 


I give them eternal life, and they will never perish.

No one can 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. 

I and the Father are one.”
​
At this, the Jews again picked up stones to stone Him. 


But Jesus responded,


 “I have shown you many good works from the Father.

For which of these do you stone Me?”

“We are not stoning You for any good work,”

said the Jews,

“but for blasphemy, because You, who are a man, make

Yourself out to be God.”

Jesus replied,

​ “Is it not written in your Law: ‘I have said you are gods’?


 If he called them gods to whom

the word of God came

—and the Scripture cannot be broken— 


then what about the One

whom the Father sanctified and sent

into the world?

How then can you accuse Me of blasphemy for stating


that I am the Son of God?


If I am not doing the works of My Father,

then do

not believe Me. 


But if I am doing them, even though you do

not believe Me,

believe the works themselves,

so that you

may know and understand that

the Father is in Me,

and I am in the Father.”


At this, they tried again to seize Him, but

He escaped their grasp.



John’s Testimony Confirmed


Then Jesus went back across the Jordan to the place where John had first been baptizing, and He stayed there. Many came to Him and said, “Although John never performed a sign, everything he said about this man was true.” And many in that place believed in Jesus.
​

​

The LORD Is My Shepherd

(Ezekiel 34:11–24; John 10:1–21)


A Psalm of David

 The LORD is my shepherd;
I shall not want.

He makes me lie down in green pastures; 
He leads me beside quiet waters.

He restores my soul; 
He guides me in the paths of righteousness 
for the sake of His name.

Even though I walk through the valley

of the shadow of death,

I will fear no evil, 

for You are with me; 

Your rod and Your staff, they comfort me.

You prepare a table before me 

in the presence of my enemies. 

You anoint my head with oil; 

my cup overflows.

Surely goodness and mercy will follow me 

all the days of my life, 

and I will dwell in the house of the LORD 

forever.




​Deliverer, Moshia

One who

"makes wide" or "makes sufficient."

​One who gives freedom from distress

and the ability to pursue one's way

Often understood in a "this-worldly" manner

of political deliverance,

the word is also used to ultimately

portray Adonai's deliverance and salvation 

Derived from the Hebrew verb Yasha'. 

Note that the Name for Jesus - Yeshua - is derived from

this same ROOT

Note: moshia' is not etymologically connected

with the word mashiach, 

though there is overlap

in the concepts between a Savior and the Messiah.


 Deut. 22:27; 28:29, 31; Jdg. 3:9, 15; 6:36; 12:3; 1 Sam. 10:19; 11:3; 2 Ki. 13:5;
Ps. 7:11; 17:7; 18:42; Isa. 19:20; 43:11; 45:15; Zech. 8:7.

In Hebrew,

​“savior" can be translated as "moshia" (מושיע) or "yeshua" (ישועה),
with "yeshua" also meaning "salvation". 

"Mitzil" (מציל) and "Moshia" (מושיע) both mean savior or rescuer. 
"Moshia" (מושיע):

This word directly translates to "savior" or "rescuer" and is
often used to describe

God as the one who saves or dlivers. 
"Yeshua" (ישועה):

While "yeshua" can also mean "salvation",
it is also used to describe

the Hebrew name of Jesus, which is a short form
of "Yehoshua"

meaning "Yahweh saves". 

"Yeshua" (ישועה) in the context of Jesus:

The name "Yeshua" is a Hebrew name for Jesus,
and it translates

to "Yahweh saves" or "God is salvation". 


​
​Praise from the Great Multitude

After this I looked and saw

a multitude too large to count,

from every nation

and tribe and people and tongue,

standing before the throne and before

the Lamb.

They were wearing white robes

and holding palm branches in their hands. 

And they cried out in a loud voice: 


Salvation to our God, 

who

sits on the throne, 

and

to the Lamb!


And all the angels stood

around the throne and around the elders and the

four living creatures.

And they fell facedown before the throne and worshiped God,

saying,

“Amen!

Blessing and glory and wisdom and thanks

and

honor and power and strength be to our God

forever and ever!

Amen.”


Then one of the elders addressed me:

“These in white robes,”

he asked,

“who are they, and where have they come from?”

“Sir,” I answered, “you know.” 

So he replied,

“These are the ones who have come out of

the great tribulation;


they have washed their robes

and made them white in the


blood of the Lamb. 


For this reason, 

they are before the throne of God 

and serve Him day and night in His temple; 

and the One seated on the throne 

will spread His tabernacle over them.

‘Never again will they hunger, 

and never will they thirst; 

nor will the sun beat down upon them, 

nor any scorching heat.’

For the Lamb in the center of the throne 

will be their shepherd.

‘He will lead them to springs of living water,’

and ‘God will wipe away every tear from their eyes.’
”
​

A Prophecy against Israel’s Shepherds

Then the word of the LORD came to me,

saying, 

“Son of man, prophesy

against the shepherds of

Israel.

Prophesy and tell them

that this is what the Lord GOD says:

‘Woe to the shepherds of Israel, who only

feed themselves!

Should not the shepherds feed their flock? 

You eat the fat, wear the wool, and butcher the

​fattened sheep,

but you do not feed the flock.


You have not strengthened the weak,

healed the sick,

bound up the injured,

brought back the strays,

or searched for the lost.

Instead, you have ruled them with

violence and cruelty. 

They were scattered

for lack of a shepherd, and when they were

scattered

they became food for all the wild beasts. 

My flock went astray

on all the mountains and every

high hill.

They were scattered

over the face of all the earth,

with no one to

search for them or seek them out.’


Therefore, you shepherds, hear the word of the LORD: 

‘As surely as I live, declares the Lord GOD, because

My flock lacks a shepherd

and has become prey and food for every wild beast,

and because

My shepherds did not search for My flock

but fed themselves instead, therefore,

you shepherds,

hear the word of the LORD!’

This is what the Lord GOD

says:

‘Behold, I am against the shepherds,

and I will demand from them

My flock

and remove them from tending

the flock,

so that they can no longer feed themselves.


For I will deliver My flock from their mouths,

and it will

no longer be food for them.’



The Good Shepherd
​
(Psalm 23:1–6; John 10:1–21)

For this is what the Lord GOD says:

‘Behold, I Myself

will search for My flock and seek them out. 

As a shepherd looks for his scattered sheep

when he is among the flock, so I will look for

My flock. 

I will rescue them from all the places

to which they were scattered on a day of clouds and darkness. 

I will bring them out from the peoples,

gather them

from the countries, and bring them into their own land.

I will feed them on the

mountains of Israel,

in the ravines, and in all the settlements of the land. 

I will feed them in good pasture,

and the lofty mountains of Israel will be their grazing land.

There they will lie down in a good grazing land; they will

feed in rich pasture

on the mountains of Israel.

I will tend My flock and make them lie down,

declares the Lord GOD. 

I will seek the lost, bring back the strays,

bind up the broken, and strengthen the weak;

but the sleek and strong I will destroy. I will

shepherd them with justice.’

This is what the Lord GOD says to you,

My flock:

‘I will judge between one sheep and another, between the rams and the goats. 

Is it not enough for you to feed on the good pasture?

Must you also trample the rest of the pasture with your feet?

Is it not enough for you to drink the clear waters?

Must you also muddy the rest with your feet? 

Why must My flock feed on what your feet have trampled,

and drink what your feet have muddied?’

Therefore this is what the Lord GOD says to them: ‘

Behold, I Myself will judge between the fat sheep and the lean sheep. 

Since you shove with flank and shoulder,

butting all the weak ones

with your horns until you have scattered them abroad, 

I will save My flock, and they will no longer be prey.

I will judge between one sheep and another. 

I will appoint over them one shepherd,

My servant David, and he will feed them.

He will feed them and be their shepherd. 

I, the LORD, will be their God, and My servant David

will be a prince among them. I, the LORD, have spoken.



The Covenant of Peace

I will make with them

a covenant of peace and rid

the land

of wild animals, so that they

may dwell securely

in the wilderness and sleep in the forest. 

I will

make them and the places around

My hill a blessing.

I will send down

showers in season—showers of blessing. 

​The trees of the field will give

their fruit,

and the land will yield its produce;

My flock will be secure in

their land.

Then they will know that I am the LORD,

when I have broken the bars of their yoke

and delivered them

from the hands that enslaved them.

They will no longer

be prey for the nations, and the beasts of the

earth will not consume them.

They will dwell securely, and no one will frighten them.

And I will raise up

for them a garden of renown, and they

will no longer be victims

of famine in the land

or bear the scorn of the nations. 

Then they will know that I, the LORD

their God,

am with them, and that they,

the house of Israel, are My people,’

declares the Lord GOD.


‘You are My flock,

the sheep of My pasture,

My people, and I am your God,’

declares the Lord GOD.”
​


​Turning from Evil

Finally, all of you,

be like-minded and sympathetic,

love as brothers,

be tenderhearted and humble. 

Do not repay

evil with evil or insult with insult,

but with blessing,

because to this you were called

so that you may inherit a blessing.,

for

“Whoever would love life 
and see good days 

must keep his tongue from evil 
and his lips from deceitful speech.

He must turn from evil and do good; 

he must seek peace and pursue it.

For the eyes of the Lord are on the righteous, 

and His ears are inclined to their prayer. 

But the face of the Lord is against 
those who do evil.”
​

Who can harm you if you are zealous for what is good?




Suffering for Righteousness


But even if

you should suffer for what

is right,

you are blessed.

“Do not fear

what they fear; do not be shaken.

”But in your hearts

sanctify Christ as Lord. 

Always

be prepared to give a defense

to everyone who asks you

the reason for the hope that

is in you.


But respond

with gentleness and respect, 

keeping

a clear conscience,

so that those who slander you

may be put to shame

by your good behavior

in Christ. 

For it is better, if it is God’s will, to

suffer for doing good

than for doing evil.


For Christ also suffered for sins once for all,

the righteous for the unrighteous,

to bring you to God.

He was put to death in the body but made

alive in the Spirit,

 in whom He also went and preached

to the spirits in prison 

who disobeyed long ago when


God waited patiently in the days of Noah

while

the ark was being built. 
​

In the ark

a few

people, only eight souls,


were saved through water. 


And this water symbolizes

the baptism

that now saves you also--

not the removal of dirt from the body,

but the pledge of a clear conscience

toward God—through the resurrection

of Jesus Christ, 

who has gone into heaven

and is at the right hand of God,

with angels,

authorities, and powers subject to Him.



Imitators of God

Be imitators of God, therefore, as beloved children, and walk in love,

just as Christ loved us and

gave Himself up

for us as a fragrant sacrificial

offering to God.

But among you, as is proper among the saints, there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed. Nor should there be obscenity, foolish talk, or crude joking, which are out of character, but rather thanksgiving. For of this you can be sure:

No immoral, impure, or greedy person (that is, an idolater)

has any inheritance in the

kingdom of Christ and of God.

Let no one deceive you with empty words, for because of

such things the wrath of God

is coming on the sons of disobedience. 

Therefore do not be partakers with them.



Wives and Husbands

(Song of Solomon 1:1–17; 1 Peter 3:1–7)


Submit to one another out of reverence for Christ.

Wives, submit to your husbands as to the Lord.

For the husband is the head of the wife as


Christ is the head of the church,

His body,

of which He is the Savior.


Now as the church submits to Christ,

so also wives should

submit to their husbands in everything.

Husbands, love your wives, just as

Christ loved the church and gave Himself up for her to sanctify her,

cleansing her by the washing with water through the word, 

and to present her to Himself as a glorious church,

without stain or wrinkle or any such blemish, but holy and blameless.

​
In the same way, husbands ought to love their wives as their own bodies.

He who loves his wife loves himself. 

Indeed, no one ever hated his own body,

but he nourishes and cherishes it, just as


Christ does the church. 

For we are members of His body.


“For this reason

a man will leave his father and mother

and be united to his wife,

and the two will become one flesh.”


This mystery is profound,

but

I am speaking about

Christ

and the church. 


Nevertheless, each one of you also must love his wife

as he loves himself,

and the wife must respect her husband.


Genesis 2:24
For this reason a man will leave his father and mother and be united to his wife,
and they will become one flesh.

Revelation 19:7-9

Let us rejoice and be glad and give

Him the glory.

For the marriage of the Lamb

has come, and His bride has made herself

ready.

She was given clothing of fine linen,

bright and pure.”

For the fine linen

she wears is the righteous acts of the saints.

Then the angel told me to write,

“Blessed are those who are invited to the

marriage supper of the Lamb.”

And he said to me,

“These are the true words of God.”

2 Corinthians 11:2

I am jealous for you with a godly jealousy. For I promised you to one husband,
to present you as a pure virgin to Christ.

Matthew 19:5-6

and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? / So they are no longer two, but one flesh. Therefore what God has joined together,
let man not separate.”

1 Corinthians 6:17
But he who unites himself with the Lord is one with Him in spirit.

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.

John 3:29
The bride belongs to the bridegroom. The friend of the bridegroom stands and listens for him, and is overjoyed to hear the bridegroom’s voice. That joy is mine, and it is now complete.

1 Corinthians 12:12-13
The body is a unit, though it is composed of many parts. And although its parts are many, they all form one body. So it is with Christ. / For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink.

Romans 7:4
Therefore, my brothers, you also died to the law through the body of Christ, that you might belong to another, to Him who was raised from the dead, in order that we might bear fruit to God.

Isaiah 54:5
For your husband is your Maker—the LORD of Hosts is His name—the Holy One of Israel is your Redeemer; He is called the God of all the earth.

Hosea 2:19-20
So I will betroth you to Me forever; I will betroth you in righteousness and justice, in loving devotion and compassion. / And I will betroth you in faithfulness, and you will know the LORD.”

Jeremiah 31:31-32
Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and with the house of Judah. / It will not be like the covenant I made with their fathers when I took them by the hand to lead them out of the land of Egypt—a covenant they broke, though I was a husband to them,” declares the LORD.

Ezekiel 16:8
Then I passed by and saw you, and you were indeed old enough for love. So I spread My cloak over you and covered your nakedness. I pledged Myself to you, entered into a covenant with you, and you became Mine, declares the Lord GOD.

Psalm 45:10-11
Listen, O daughter! Consider and incline your ear: Forget your people and your father’s house, and the king will desire your beauty; bow to him, for he is your lord.

Song of Solomon 4:7
You are altogether beautiful, my darling; in you there is no flaw.

Ephesians 6:19

And for me, that utterance may be given unto me, that I may open my mouth boldly,
to make known the mystery of the gospel,

​Colossians 2:2
​
That their hearts might be comforted,

being knit together in love,

and unto all riches

of the full

assurance of understanding,

to the acknowledgement of

the mystery of God,

and of

the Father, and of Christ;

Psalm 45:9-17

Kings' daughters were among thy honourable women:

upon thy right hand

did stand the queen in gold of Ophir… 

Song of Solomon 1:1-8:14

The song of songs, which is Solomon's… 

Isaiah 54:5

For thy Maker is thine husband; the LORD of hosts 

is his NAME;

and thy Redeemer the Holy One of Israel;

The God of the whole earth shall he be called.




 A Nuptial Sacrament:

The Eucharist and Marriage


More than viewing Marriage in Light

of the Eucharist,

We View the

Eucharist in Light of Marriage


The Eucharist itself is The Nuptial Sacrament


Marriage and Nuptial Love

help us to understand

​The Sacrificial Gift of Self

That the Lord Jesus offers us in

The Eucharist,

The nuptial highlights the Eucharist

as the

most intimate personal offering

that responds to the yearning

for nuptial love

that lies deep within every

Human Heart
​
Marriage is in God’s Overall

Plan of Salvation,


The Eucharist is a Nuptial Sacrament

The entire story of Salvation is Read

in terms of

Nuptial, Spousal Love

​
The story of salvation that we find in Scripture

begins and ends with marriage

In the first book of Scripture,

Genesis, we have the marriage of Adam and Eve

(see Gen 1:27-28; 2:21-24).

In the final book of

the Bible,

the Book of Revelation,

we are told that all of Salvation History

Culminates in

the

Wedding Feast of the Lamb

(Rev 19:6-8; 21:9; 22:17).


In between these first and last books of the Bible it is possible


To See that God’s Plan –


The Whole Plan of Salvation History

is to Wed

Humanity to Himself


The prophets of the Old Testament often presented


God as Israels Spouse

(e.g. Isaiah 54:5-10; 62; Jer 2:1-2; 31:31-34; Ez 16:8; Hosea 2:15-20),

and the whole history of the Old Testament people is presented


The Up and Down Relationship

of God

and his Spouse, Israel


The Song of Songs

is a whole book of the Old Testament

that praises

the passionate love between

spouses,

which is an allegory for

God’s spousal love for His People


When we come to the

New Testament,

John the Baptist points to


Jesus as the Bridegroom

(Jn 3:28-30),


Jesus Presents Himself as the Bridegroom

 (Mk 2:18-20), and

St. Paul, in his Letter

to the Ephesians, elaborates how


Christ the Bridegroom

Has come to offer Himself

for the

Sanctification of his Bride,

The Church

(Eph 5:21-32).

The Book of Revelation

Culminates

the Union of Christ and his Church

for the

Wedding Super of The Lamb


So, in God’s infinitely wise design,

marriage exists in order to

remind us of the greatest of all

love stories –

God’s nuptial plan of salvation!

If we ask, “Why does marriage exist?”


the answer is that

God created

man and woman and called them together

in marriage in order to

be the first sign, and a constant sign,

of the type of

personal love that God wants to share with us,

a love which is

steadfast, faithful, and irrevocable.

From “the beginning,”

marriage has served as a living sign

of God’s plan to

wed humanity to Himself and to draw us

into His Life of Love for all eternity.


As marriage is this sign of God’s love from the dawn of human history, this is why,

in his Theology of the Body, Pope St. John Paul II calls marriage the “primordial sacrament”

The particular type of love that God offers to persons and into which He beckons and woos us is the love of the covenant. In an Address to 5,000 participants in the International Meeting of the Teams of Our Lady in 1982, John Paul II, reflecting on the Sacrament of Marriage in light of the Eucharist, said,

“From the beginning, God’s gift to man has been life and love,”

noting:

This grace, this gift of love and life, is only a first stage. 

The Lord wants to bind himself to humanity, “to be in harmony” with it.

He makes a covenant with his

Chosen People … But this covenant is neither

a simple contract

nor a political alliance:

as the

Lord engages his word

and his life in it,

so it

calls for love and tenderness


The love and tenderness that John Paul II mentions as typifying the Covenant between God and His People points to the essence of this Covenant as an intimate relationship that entails personal gift. This is encapsulated in the words that God speaks to His People when He says through

Moses and the Prophets: “I will be your God. You will be my people”

(Jer 7:23; Lev 26:11-12, Zech 2:10-11; Ps 46:4; Ez 43:7). In other words, in the offering of the Covenant,

God says to his People, “We will belong to each other, you and I.”

This covenantal love of total mutual self-giving and reception that God offers to His People possesses four distinctive qualities or characteristics – it is free, it is faithful, it is indissoluble, and it is fruitful Of all the types of love that we can experience in this life, marriage between a man and a woman is the only context within which this type of love, with all four of its qualities, can be experienced.

Thus, marriage is rightly called a covenant – a mutual exchange of persons, with each spouse giving all that he or she is, the totality of the self, to the other and receiving the fullness of the other in return, so that they truly do belong to each other. The marriage rite in the Catholic Church makes it clear that spouses are exchanging this type of covenantal love, with all four of its qualities, in the questions that are asked of the engaged that precede their consent to marriage. 

The questions are as follows:

N. and N., have you come here to enter into Marriage without coercion, 

freely and wholeheartedly?

Are you prepared, as you follow the path of Marriage, 

to love and honor 

each other for as long as you both shall live?

Are you prepared to accept children lovingly from God and to

bring them up

according to the law of Christ

and his Church?

The marriage rite also testifies that God created humanity with the intrinsic complementarity of the sexes that allows a man and a woman to give themselves so totally and completely to each other that their union points to the personal Covenant that God wants to share with us.

In the rite of marriage, one of the nuptial blessings states:

O God, who, to reveal the great design you formed in your love, willed that the love of spouses for each other should foreshadow the covenant you graciously made with your people….

(OCM, 242)

Thus, the love of the Covenant that God wants to share with humanity is, by way of analogy,

a nuptial love that was foreshadowed from “the beginning” with God’s creation of marriage

(see Gen 2:24).


In his Apostolic Exhortation, 

Consortio, John Paul II stated:


The communion of love between God and people,

a fundamental part of

the Revelation and faith experience of Israel,

finds a meaningful expression in the marriage covenant

which is established between a man and a woman…

Their bond of love becomes the image and the

symbol of the covenant

which unites God and His people


In his address to the International Meeting of the Teams of Our Lady, John Paul II stated more succinctly,

“The covenant [of God with humanity] expresses itself through the sign of marriage.”

Pope Benedict XVI, in his Encyclical, Deus Caritas Est, said, “Marriage based on exclusive and definitive love becomes the icon of the relationship between God and his people and vice versa” (DCE, no. 11). 

Thus, Brant Pitre, in his beautiful book, 

Jesus the Bridegroom: The Greatest Love Story Ever Told,

rightly notes:
​
In every case the new covenant between God and Israel is a marriage covenant, in which God showers his wife with the bridal gifts of “steadfast love” (Hebrew hesed), “compassion” (Hebrew rahamim), and “faithfulness” (Hebrew ‘emuna). …


The God of Israel is…the Bridegroom who wants his bride to “know” (Hebrew yada’)


 him intimately, in a spiritual marriage


 that is not only


 faithful and fruitful, but “everlasting” (Hebrew “olam”)

This nuptial love of the covenant that God wishes to share 


with His People is offered 


to every human person in Jesus Christ. John Paul II highlighted the fact that

God has permanently


 wed himself to humanity in the Incarnation


when he said,

“Christ espouses

the human condition in the

womb of the Virgin Mary

The Word is made flesh

An indestructible covenant,

for nothing will ever

again be able to separate

man and God,

united forever in Jesus Christ



(cf. Rom 8:35-38).”


As he reflects on Christ’s espousal of himself

to humanity,

John Paul II goes on to explain:

It is once more in terms of nuptials that the


Mystery is told: 

Jesus performs his first sign

​at the

Marriage at Cana

(cf. Jn 2:11);

then the

Gospel gives us to understand that he is the true bridegroom

(cf. In 3:29. Eph 5:31- 32).

​
Jesus sees his love through to the end

(cf. Jn 15:13. 13:1);

he

Seals the Covenant

in the

Blood of his Cross

and

Gives up his Spirit


(Jn 19:30)


To the Church, his Bride


Therefore,

from the beginning, human marriage

foreshadowed


The New and Eternal Covenant

that Christ established

between

Himself and his Church


Salvation is in fact brought

to us 

through the nuptial


Union of Jesus with His Church


As Brant Pitre has aptly noted,


Jesus is,

​
“The Divine Bridegroom Come

In Person,

To fulfill the Prophecies

of anew

Marriage Covenent.”
​

In his Theology of the Body, along with referring to marriage as the “primordial sacrament” that is present from “the beginning,” John Paul II also calls marriage the “sacrament of redemption” (TOB 97:2). Explaining that redemption comes to us through the nuptial offering of Jesus to his Bride, John Paull II says that marriage serves as “the foundation of the whole sacramental order” (TOB 95b:7), because “all the sacraments find their prototype in some way in marriage as the primordial sacrament” (TOB 98:2). John Paul II explained that each of the seven Sacraments comes “forth from the spousal gracing of the Church by Christ” (TOB 98:4).

In other words, it is from the complete self-oblation and outpouring of Christ’s spousal love for the Church, that the Sacraments are “born.” The Sacraments, and the Church herself as a sacrament of communion, issue forth from Christ’s nuptial gift of self on the Cross, a gift which Benedict XVI called “love in its most radical form” (DCE, no. 12). The Catechism of the Catholic Church notes that


Just as Eve was formed

out the

Side of the First Adam,

So the Church,

The Bride

of the New Adam,

came forth

“From the

Pierced Heart of Christ Hanging on the Cross”


(CCC, no. 766). Therefore,

Christ’s nuptial gift of self is

truly

“the foundation of the whole sacramental order”

(TOB 95b:7), and

marriage truly serves as the “sacrament of redemption”

(TOB 97:2)

and the model of all the Sacraments in which the


Bridegroom Pours himself out

to Encounter

And Purify his Bride


It goes without saying that the nuptial dynamic of the Sacraments is most obvious in the Sacrament of Marriage. The Catechism of the Catholic Church makes clear that “Christian marriage…[is]…an efficacious sign, the sacrament of the covenant of Christ and the Church” (CCC, no. 1617).

As an efficacious sign, the Sacrament of Matrimony, through grace, makes present the covenantal nuptial love that exists between Christ, the Bridegroom, and his Bride, the Church. It is the Sacrament of Marriage that allows Christian spouses, as John Paul II said, to be “inhabited” by Christ. In Familiaris Consortio,

John Paul II noted, “


Marriage of the baptized thus becomes the

Real symbol of the

New and Eternal Covenant,


Sealed in


The Blood of Christ


The Spirit,


Which the Lord Pours Out,


Gives them Anew Heart


And makes the man and the woman

capable

of loving one another as


Christ has Loved Us


(FC, no.13). As Brant Pitre has commented,

“Christian marriage is a living icon of the sacrificial spousal love between Christ and the Church. It is (or it is supposed to be) an outward sign of the invisible mystery of Jesus’ love for his bride and the bride’s love for him.”

This means that marriage is an effective sign of Christ’s love in every aspect of married life, in joys and in sorrows, and primarily through husbands and wives living a life of self-sacrifice for each other

However, the nuptial reality of the Sacraments that is most apparent in the Sacrament of Matrimony,
is also made present in the Eucharist, which John Paul II said


celebrates and fulfills

the covenant in a distinctive

and perfect way.  


The Eucharist,

by making God’s covenantal love

accessible to us

and drawing us into communion

​with God,

is our participation

in the nuptial offering

of the

Heavenly

Bridegroom to his Bride


In Familiaris Consortio, John Paul II stated

that in
​

The Eucharistic Sacrifice

Christian Spouses Encounter the Source

from which their

Own marriage Covenant Flows,

is Interiorly

Structured and Continuously Renewed


(FC, no. 57)


This points to the fact

that the nuptial covenant of love

between

Christian husbands and wives

participates in the nuptial covenant

between

Jesus and the Church

that is

made present in the Eucharist


The sacrificial offering that Christ made of himself

on the Cross for his bride,

which is re-presented in an unbloody manner

at every Mass,

is a nuptial offering of the Bridegroom

for his Bride


Brant Pitre points out that,


“If Jesus is the Bridegroom and the Church

is his bride,


The Lord’s Supper


Is not just a memorial,

or a

banquet of ‘thanksgiving,’ or a sacrifice;

it is also a wedding banquet 

in which Jesus

gives himself entirely to his bride

in anew and

everlasting marriage covenant.” 


 Therefore, we can say, as Bishop Peter Elliott has pointed out, that

Christ’s nuptial union

with his Bride is “consummated” in

his sacrifice on the Cross

and that in the

Sacrament of the Eucharist Christ continues

this act of consummation.

It is in the Eucharist

that the Bridegroom offers himself

completely for his beloved Bride,

and is united to His Bride in both

spirit and flesh.  

In the Eucharist Jesus gives

his Bride

absolutely everything that he has

​to give


Thus, Benedict XVI could say,

“The imagery of marriage between

God and Israel

is now realized

in a way previously inconceivable:

it had meant standing in God’s presence,

but now it becomes

union with God through sharing in

 Jesus’ self-gift,

sharing in his body and blood

 (DCE, no. 13).


In his Apostolic Letter,

 Mulieris Dignitatem (On the Dignity and Vocation of Women), 

St. John Paul II went as far as to say:


The Eucharist is the Sacrament of our Redemption

It is the

Sacrament of the Bridegroom and of

the Bride


The Eucharist

makes present and realizes

anew

in a sacramental manner

the redemptive act of Christ,

who “creates”

the Church, his body


Christ is united with this “body”

as the

bridegroom with the bride


In his Theology of the Body, John Paul II

teaches that it is in the

Eucharist that the Bridegroom offers

 himself

completely for his beloved Bride,

nourishing and feeding

her with his very Body and Blood

(TOB 92:8).

While a normal bridegroom can only offer

the “food” of compassion,

care, mercy, forgiveness, and tenderness to

his bride, Jesus,

our Heavenly Bridegroom,

offers his very self

to his beloved as inexhaustible

food.

In Dominicae Cenae, his Letter to the Bishops of the Church on “The Mystery and Worship of the Eucharist,” John Paul II stated that the Eucharist, “is the greatest gift in the order of grace and sacrament that the divine Spouse has offered and unceasingly offers to His spouse.”

John Paul II also stated in his Letter to Families:

“The liturgical crowning

of the marriage rite is the Eucharist,

the sacrifice of that

‘body which has been given up’ and that

‘blood which has been shed,’

which in a certain way finds expression in the consent of the spouses.”

Thus, the consent, and also the consummation, of the union of Christian spouses expresses the outpouring of Jesus’ sacrificial gift of self in spirit and in flesh that we experience in the Mass. In his Post-Synodal Exhortation, Sacramentum Caritatis (The Sacrament of Love), Pope Benedict XVI noted that “in the theology of Saint Paul, conjugal love is a

sacramental sign of Christ’s love for

his Church,

a love culminating in

the Cross,

the expression of his ‘marriage’ with humanity

and at the same time

the origin and heart of the Eucharist.”

​ And previously, in the book Pilgrim Fellowship of Faith, Joseph Ratzinger wrote:

…receiving the Eucharist means

blending one’s existence, closely analogical, spiritually,

to what happens when man and wife

become one on

the physical mental-spiritual plane. …

To receive Communion means becoming

the Church,

because it means becoming one body

with him.

Of course, this “being one body” 

has to be thought of along

the lines of husband and wife being one:

one flesh,

and yet two; two, and yet one.

The difference is not abolished but is swallowed up in a

greater unity.

Thus, when we celebrate the Eucharist,

we are blending our existence with

Jesus Christ and becoming one body with him,

participating in the

nuptial offering of Jesus for his Bride –

the greatest of personal gifts

and blending of existences this

side of heaven!

The Catechism of the Catholic Church,

echoing the Second Vatican Council,

teaches that

the Eucharist is “the source and summit of the Christian faith”

(CCC, no. 1324; Lumen Gentium, no. 11)

and

“the sum and summary of our faith” (CCC, no. 1327)

because

“it re-presents (makes present) the sacrifice of the cross”

(CCC, no. 1366).

This sacrifice is the

nuptial offering of Christ for his Bride, by which the Lord Jesus accomplished our salvation

(CCC, no. 1366).

In the Eucharist, Jesus the Bridegroom is present body, blood, soul, and divinity (CCC, no. 1374) to make “it possible for all generations of Christians to be united with his offering” (CCC, no. 1368). Thus, the Catechism says that “The entire Christian life bears the mark of the spousal love of Christ and the Church,” and

the Eucharist is “the wedding feast” (CCC, no. 1617). 

The Catechism goes on to say that

 “In the Eucharist the memorial of the New Covenant is realized,

the New Covenant

in which Christ has united himself for ever to the Church,

his beloved bride for whom he gave himself up”

(CCC, no. 1621).

As we contemplate the Eucharist as

a nuptial sacrament,

it should be emphasized, as mentioned earlier,

that we are speaking by

way of analogy.

Ultimately, anything we say in theological

language is analogical speech.

According to the principles of analogical speech,

we can affirm (the way of affirmation) truths about God based upon the perfections of creatures, especially the perfections of the human person who is made in God’s image and likeness

(CCC, no. 41).



Yet, as we affirm truths about God,

we acknowledge


that Divine Mysteries exceed

our ability to

articulate them fully in

human language,

and that

“Our human words

will always fall short of the

Mystery of God”

(the way of negation) (CCC, no. 42).

Finally, while

we can affirm perennial and timeless

truths about God,

and our language

“really does attain to God himself”

(CCC, no. 43),

God’s Mysteries will always exceed our expressions

(the way of eminence) (CCC, nos. 43, 48).

So, when we speak of the nuptial meaning of the Eucharist there is not a one-to-one comparison between human spousal love and Christ’s spousal love that is made present in the Eucharist.

In particular, we need to overcome any over-sexualized notions of Christ’s nuptial love for humanity.

Instead, we are saying that the intimate personal communion of human marriage points to and is a sign of the type of intimate, personal love that God has for humanity, and that ultimately, it is Christ’s nuptial love that is the reality of which human married love is but a reflection.

As St. Paul says, eye has not seen, ear has not heard,

nor has the human heart conceived

what God has

prepared for those who love Him

(1 Cor 2:9).

Married love is a sign of

Christ’s union with the Church

in body and spirit,

but the one-flesh union

of man and woman in marriage

is only an

approximation or shadow of

Christ’s union with the Church,

and His total

offering of Himself to Her

in the Eucharist.

There are several reasons why understanding the Eucharist in this nuptial vein is important. Clearly, reflecting on the Eucharist as a nuptial Sacrament is of inestimable importance for Christian spouses. The re-presentation of Jesus’ sacrifice in the Mass shows married couples the essence of nuptial love, namely that spousal love reaches its fulfillment in self-gift and self-sacrifice. 


This is why Angelo Scola can say that for

Christian spouses the Eucharist is

“the primary path of education

in the gift,

and therefore of education in how

to live reality.” 


It is the willingness of spouses to be gift

for each other,

to sacrifice for each other,

and to share in each other’s sufferings,

nothing else,

that leads to a truly joyful marriage. 


Christian spouses need

to know,

and the

Eucharist teaches them,

that a lived reality of

self-gift

and Eucharistic self-sacrifice

seeking the good of the other

is the key

to a happy marriage.


Another reason, among many, why Christian spouses should contemplate the Eucharist as a nuptial sacrament is that it should help them to avoid the temptation to absolutize or ultimatize their marriages.

When spouses begin to understand the Eucharist as the complete offering of the love of the Bridegroom, that love of which their sacramental marriage is a living sign,

they can put their love for each other in its proper perspective.

As the

“source and summit of the faith”

it is

Christ’s nuptial gift of self in the Eucharist

that is

both the source and 

telos

 of Christian marriage.

The highest and most intense intimacy that every

human heart

 seeks is found in union with Christ,

and we experience a

foretaste of this union in the Eucharist.

This is crucially important in a culture where

Christian spouses can be

lulled into thinking that they can make

each other happy,

or fulfill each other’s deepest desires,

or “complete” each other.

Their nuptial union must instead be

subordinated to their union with Christ

(see Eph 5:31)

who alone is their happiness and their ultimate fulfillment.

Not to realize this about one’s marriage

will inevitably lead to disappointment, disenchantment, and heartache.

But to “be subject to one another out of Reverence for Christ”

(Eph 5:21; NRSV)

brings JOY

Yet, this nuptial understanding of the Eucharist is important for everyone, not just for married folk. Approaching the Eucharist as nuptial highlights the “spousal meaning of the body” about which John Paul II wrote in his Theology of the Body.

John Paul II explained that

the human body is a visible sign that manifests the

human person’s

capacity for love and communion, that

we were made to be GIFT

(TOB 15:1).

Consistent with the Second Vatican Council’s statement in Gaudium et Spes that,

“man cannot fully find himself except through a sincere gift of himself,”

John Paul II said the

“the spousal meaning of the body…constitutes the

fundamental component

of human existence in the world”

(TOB 15:5).

Everyone, married or not, must realize him or herself

as gift and actualize the spousal meaning of the body.

It is in the Eucharist that the spousal meaning of the body is fully revealed,

as Jesus says, “This is my body which is given up for you”

(Lk 22:19).

With these words, Jesus teaches all of us that far from leaving us empty, undertaking self-sacrifice out of love for another breaks us out of isolation, self-centeredness, and solipsism and fills us with the joy of realizing ourselves in the freedom of being a gift, which is the goal of our humanity – to make a free gift of ourselves, body and soul, in love to God and to others!

In his nuptial gift of self in the Eucharist, Jesus shows that all of us, regardless of our vocation, are called to spousal love and a nuptial gift of self! The Marriage is that between Jesus and his Church, and we – all of us – are all called to participate in this spousal union. Sacramental marriage in this world is a sign of and a participation in the one marriage that will exist in eternity. And in the Eucharist, the wedding feast, we experience a foretaste of these heavenly nuptials, though for now, as St. Paul says, we know only in part

(see 1 Cor 13:12).


          
Let us remember that when Jesus institutes the

nuptial feast of the Eucharist he says,

“I have eagerly desired to eat this

Passover with you before I suffer”


(Lk 22:15; NRSV). 

Benedict XVI pointed out in Deus Caritas Est that God’s love for us is simultaneously eros and agape

 (DCE, no. 9), 

and that the Lord desires union with us and loves each of us with a passionate love

(DCE, no. 10).

At the core of every human heart

is a longing for nuptial union, a longing for the deepest intimacy, a longing to love and to be loved by another on the deepest level, a longing to belong to another completely and to receive another completely.

A nuptial approach to the Eucharist highlights the Eucharist as the most intimate offering of love that responds to the yearning for nuptial love that lies deep within every human heart.


When we realize that God loves us

with

such intimate, passionate love,

that he offers Himself to us as

our food,

we should feel overwhelmed. 

Who am I

that God should love me like this?!

Yet, He does!


He is the Ultimate Lover who chooses His Beloved,

not because of her worthiness,

but simply out of sheer goodness.

And in choosing Her, he calls her to repentance

and seeks to make

Her holy through His gift of self.

We do not have to earn or merit the

Love of the Bridegroom.


He loves us first (see Rom 5:8),

shows us His Mercy,

and invites us

into a nuptial covenant of love


Overwhelmed by this mercy and

this wondrous love,

how can we not then live lives of gratitude

in response to this

unfathomable offering of self-gift? 
​

As we humbly receive our Beloved,

we are struck by the realization that

the only fitting response to such an

​unfathomable gift is to

give ourselves, body and soul, in return. 

We live lives of thanksgiving, of Eucharist,

never wanting to be

separated from the Bridegroom for one instant.

Then realizing, as Benedict XVI said, that:

“I cannot possess Christ just for myself; [that]

I can belong to him

only in union with all those who have become,

or who will become, his own

(DCE, no. 14),”

I am compelled to love

others and share the love of the Bridegroom

freely and generously with them,

as we are all His corporate Bride, the Church.

How beautiful is this love story?!

How beautiful is our Eucharistic Lord,

our Heavenly

Bridegroom who offers all that He is

out of love for us?!

From the dawn of human existence,

and in each of our individual lives,

the Lord never stops

trying to woo us, to romance us,

even when we stray from him.

He never stops trying to convince us

just to let Him love us!

In a society

plagued by personal fragmentation,

meaninglessness, isolation, loneliness,

​depression, and despair,


the Eucharist provides the remedy. 

Contemplating the

Eucharist as a nuptial gift of love,

as a foretaste

of the heavenly wedding banquet,

helps to show that

our belief in

Jesus’

Real Presence in the Eucharist

is not too hard to understand.

Rather,

it is too good to be TRUE!


Yet, it is TRUE


For we have a

Heavenly Bridegroom who will

stop at nothing

to prove His love for us

as he says,



“This is my body, given up for you
​

Take.”

​

אֱלֹהִ֗ים יִקָּו֨וּ הַמַּ֜יִם מִתַּ֤חַת הַשָּׁמַ֙יִם֙


​
Water

"Mayim" Hebrew

מַיִם

Life, Purification, Chaos, and Divine Provision

In the Hebrew Scripture,

Water is essential

for physical survival, agricultural prosperity, and

​ritual cleanliness

In the ancient Near East,

water was a precious and often scarce resource,

making it a symbol of life and blessing.

The Israelites, living in a largely arid region, understood the

critical importance of water for survival and prosperity.

Water sources such as wells, rivers, and rain

were seen as divine gifts.

Ritual purification with water was a significant aspect,

symbolizing spiritual cleansing and renewal
​

A great sign appeared in heaven: a woman

clothed with the sun, with the moon under her feet

and a crown of twelve stars on her head

​Then I heard a loud voice in heaven say:
​
“Now have come the salvation and the power
    and the kingdom of our God,
    and the authority of his Messiah.
For the accuser of our brothers and sisters,
    who accuses them before our God day and night,
    has been hurled down.
11 They triumphed over him
    by the blood of the Lamb
    and by the word of their testimony;
they did not love their lives so much
    as to shrink from death.
12 Therefore rejoice, you heavens
    and you who dwell in them!
But woe to the earth and the sea,
    because the devil has gone down to you!
He is filled with fury,
    because he knows that his time is short.”

13 When the dragon saw that he had been hurled to the earth, he pursued the woman who had given birth to the male child. 14 The woman was given the two wings of a great eagle, so that she might fly to the place prepared for her in the wilderness, where she would be taken care of for a time, times and half a time, out of the serpent’s reach. 15 Then from his mouth the serpent spewed water like a river, to overtake the woman and sweep her away with the torrent. 16 But the earth helped the woman by opening its mouth and swallowing the river that the dragon had spewed out of his mouth. 17 Then the dragon was enraged at the woman and went off to wage war against the rest of her offspring—those who keep God’s commands and hold fast their testimony about Jesus.



​The Creation

(John 1:1–5; Hebrews 11:1–3)


עַל־ פְּנֵ֥י הַמָּֽיִם׃
​
In the beginning God created the

heavens and the earth.

Now the earth

was formless and void, and darkness was

over the surface of the deep.

And the Spirit of God

was hovering

over the surface of the waters.


The First Day

And God said, “Let there be light,” and there was light. And God saw that the light was good,

and He separated the light from the darkness.

God called the light “day,” and the darkness He called “night.” 

And there was evening, and there was morning—the first day.


The Second Day

And God said, “Let there be an expanse between the waters, to separate the waters from the waters.”

So God made the expanse and separated the waters beneath it from the waters above.

And it was so God called the expanse “sky.” 

And there was evening, and there was morning—the second day.

The Third Day

And God said, “Let the waters under the sky be gathered into one place, so that the dry land may appear.”
And it was so. God called the dry land “earth,” and the gathering of waters He called “seas.”
And God saw that it was good.

Then God said, “Let the earth bring forth vegetation: seed-bearing plants and fruit trees, each bearing fruit with seed according to its kind.” And it was so. the earth produced vegetation: seed-bearing plants according to their kinds and trees bearing fruit with seed according to their kinds. And God saw that it was good.

And there was evening, and there was morning—the third day.

The Fourth Day

And God said, “Let there be lights in the expanse of the sky to distinguish between the day and the night,
and let them be signs to mark the seasons and days and years. And let them serve as lights in the
expanse of the sky to shine upon the earth.” And it was so.

God made two great lights: the greater light to rule the day and the lesser light to rule the night. And He made the stars as well.

God set these lights in the expanse of the sky to shine upon the earth, to preside over the day and the night,
and to separate the light from the darkness. And God saw that it was good.

And there was evening, and there was morning—the fourth day.

The Fifth Day

and God said, “Let the waters teem with living creatures, and let birds fly above the earth in the open expanse of the sky.

” So God created the great sea creatures and every living thing that moves, with which the waters teemed according to their kinds, and

every winged bird after its kind. And God saw that it was good.
​
Then God blessed them and said, “Be fruitful and multiply and fill the waters of the seas, and

let birds multiply on the earth.”

And there was evening, and there was morning—the fifth day.

The Sixth Day

And God said, “Let the earth bring forth living creatures according to their kinds: livestock, land crawlers,
and beasts of the earth according to their kinds.” And it was so. God made the beasts of the earth according to their kinds,
the livestock according to their kinds, and everything that crawls upon the earth according to its kind.

And God saw that it was good.

Then God said, “Let Us make man in Our image, after Our likeness, to rule over the fish of the sea and the birds of the air,
over the livestock, and over all the earth itself and every creature that crawls upon it.”

So God created man in His own image; 
in the image of God He created him; 
male and female He created them

God blessed them and said to them, “Be fruitful and multiply, and fill the earth and subdue it;
rule over the fish of the sea and the birds of the air and every creature that crawls upon the earth.”

Then God said, “Behold, I have given you every seed-bearing plant on the face of all the earth,
and every tree whose fruit contains seed. They will be yours for food.

And to every beast of the earth and every bird of the air and every creature that crawls upon the earth
everything that has the breath of life in it—I have given every green plant for food.”

And it was so.

And God looked upon all that He had made, and indeed, it was very good. 

And there was evening, and there was morning—the sixth day.



Psalm 1:3

He is like a tree planted by streams of water, yielding its fruit in season,
whose leaf does not wither, and who prospers in all he does.

Ezekiel 47:12

Along both banks of the river, fruit trees of all kinds will grow.
Their leaves will not wither, and their fruit will not fail.
Each month they will bear fruit,
because the water from the sanctuary flows to them

Their fruit will be used for food and their leaves for healing.”

Revelation 22:1-2

Then the angel showed me a river of the water of life, as clear as crystal,
flowing from the throne of God and of the Lamb
down the middle of the main street of the city. On either side of the river
stood a tree of life,
bearing twelve kinds of fruit and yielding a fresh crop for each month.

And the leaves of the tree are for the healing of the nations.

John 7:38

Whoever believes in Me, as the Scripture has said: ‘Streams of living water will flow from within him.’”

Isaiah 44:3-4

For I will pour water on the thirsty land, and currents on the dry ground. I will pour out My Spirit on your descendants,
and My blessing on your offspring. They will sprout among the grass like willows by flowing streams.

Matthew 7:17-18

Likewise, every good tree bears good fruit, but a bad tree bears bad fruit.
A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit.

Psalm 92:12-14

The righteous will flourish
like a palm tree,
and grow like a cedar in Lebanon.
Planted in the house of the LORD,
they will flourish in the courts of our God.
In old age they will still bear fruit;
healthy and green they will remain,

John 15:4-5

Remain in Me, and I will remain in you. Just as no branch can bear fruit by itself
unless it remains in the vine, neither can you bear fruit unless you remain in Me.

 I am the vine and you are the branches. The one who remains in Me, and I in him,
​will bear much fruit. For apart from Me you can do nothing.

Proverbs 11:28

He who trusts in his riches will fall, but the righteous will thrive like foliage.

Isaiah 58:11

The LORD will always guide you;
He will satisfy you in a
sun-scorched land and strengthen
your frame.
You will be like a well-watered garden,
like a spring
whose waters never fail.

​

The Hebrew

Word for "Portion" is


Cheleq  חלק


which conveys

Inheritance or Part




God is My Portion

Psalm 73:26


 אלוהי חלק


God is my inheritance or "God is my lot"


The Hebrew Word "Cheleq"


חלק


 Portion, part, lot, allotment, inheritance



Allotment of Land

(Genesis 47:22; Joshua 17:14; 18:1-10; 1 Chronicles 16:17-18; Ezekiel 48) 

Family inheritance (Genesis 31:14)  

Priestly and worship sacrifices

​ (Exodus 29:26; Leviticus 2:9-10; 6:15-17; 1 Samuel 1:4-5) ​




 Ephesians 1:11



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



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:)


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


 "firstfruits of the Spirit"


Romans 8:23

Paul uses the concept of "firstfruits" (ἀπαρχή)

to describe the

Holy Spirit's work in believers


I indeed baptize you with water unto repentance:

but he that cometh after me is mightier than I,

whose shoes I am not worthy to bear:

he shall baptize you with

The Holy Ghost, and with Fire


The Holy Spirit produces the Purity of God in our lives. God’s Purpose is to Purify us

(Titus 2:14),


and the

Spirit is the agent of our Sanctification


(1 Corinthians 6:11; 2 Thessalonians 2:13; 1 Peter 1:2)

As the silversmith uses fire

to purge

the dross from the precious metal,

so God uses the

Spirit to remove our sin from us


(Psalm 66:10; Proverbs 17:3)


His Fire Cleanses and Refines


Since 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


For you have been Born Again, Not of perishable Seed,

but of Imperishable,

through the Living and enduring Word of God

“All flesh is like grass, 
and all its glory like the flowers of the field; 
the grass withers and the flowers fall,

But the word of the Lord stands

​forever.”

And this is the Word that was Proclaimed to You



Isaiah 33 
​
The LORD Is Exalted

Woe to you, O destroyer never destroyed, 
O traitor never betrayed! 
When you have finished destroying, 
you will be destroyed. 
When you have finished betraying, 
you will be betrayed.

O LORD, be gracious to us! 
We wait for You. 

Be our strength every morning 
and our salvation in time of trouble.
The peoples flee the thunder of Your voice; 
the nations scatter when You rise.

Your spoil, O nations, is gathered as by locusts; 
like a swarm of locusts men sweep over it.
The LORD is exalted, for He dwells on high; 
He has filled Zion with justice and righteousness.

He will be the sure foundation for your times, 
a storehouse of salvation, wisdom, and knowledge. 
The fear of the LORD is Zion’s treasure.

Behold, their valiant ones cry aloud in the streets; 
the envoys of peace weep bitterly.
The highways are deserted; 
travel has ceased. 

The treaty has been broken, 
the witnesses are despised, 
and human life is disregarded.
The land mourns and languishes; 
Lebanon is ashamed and decayed. 
Sharon is like a desert; 
Bashan and Carmel shake off their leaves.
“Now I will arise,” says the LORD. 

“Now I will lift Myself up. Now I will be exalted.
You conceive chaff; you give birth to stubble. 
Your breath is a fire that will consume you.
The peoples will be burned to ashes, 
like thorns cut down and set ablaze.
You who are far off, hear what I have done; 
you who are near, acknowledge My might.”

The sinners in Zion are afraid; 
trembling grips the ungodly: 

“Who of us can dwell with a consuming fire? 

Who of us can dwell with everlasting flames?”

He who walks righteously 
and speaks with sincerity, 
who refuses gain from extortion, 
whose hand never takes a bribe, 
who stops his ears against murderous plots 
and shuts his eyes tightly against evil--

He will dwell on the heights; 
the mountain fortress will be his refuge; 
his food will be provided 
and his water assured.

your eyes will see the King in His beauty 
and behold a land that stretches afar.
Your mind will ponder the former terror: 

“Where is he who tallies? Where is he who weighs? 
Where is he who counts the towers?”
you will no longer see the insolent, 
a people whose speech is unintelligible, 
who stammer in a language you cannot understand.

Look upon Zion, 
the city of our appointed feasts. 
Your eyes will see Jerusalem, 
a peaceful pasture, a tent that does not wander; 
its tent pegs will not be pulled up, 
nor will any of its cords be broken.
But there the Majestic One, our LORD, 
will be for us a place of rivers and wide canals, 
where no galley with oars will row, 
and no majestic vessel will pass.
​
For the LORD is our Judge, 
the LORD is our lawgiver, 
the LORD is our King. 
It is He who will save us.
Your ropes are slack; 
​
they cannot secure the mast or spread the sail. 
Then an abundance of spoils will be divided, 
and even the lame will carry off plunder.
And no resident of Zion will say, “I am sick.” 
The people who dwell there 
will be forgiven of iniquity.

​

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).

​

Psalm 15:1-5
A Psalm of David. O LORD, who may abide in Your tent? Who may dwell on Your holy mountain? He who walks with integrity and practices righteousness, who speaks the truth from his heart, who has no slander on his tongue, who does no harm to his neighbor, who casts no scorn on his friend, ...

Psalm 24:3-5
Who may ascend the hill of the LORD? Who may stand in His holy place? He who has clean hands and a pure heart, who does not lift up his soul to an idol or swear deceitfully. He will receive blessing from the LORD and vindication from the God of his salvation.

Matthew 5:3-12
“Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they will be comforted. / Blessed are the meek, for they will inherit the earth. ...

Psalm 34:9-10
Fear the LORD, you His saints, for those who fear Him lack nothing. Young lions go lacking and hungry, but those who seek the LORD lack no good thing.

Psalm 37:3-5
Trust in the LORD and do good; dwell in the land and cultivate faithfulness. Delight yourself in the LORD, and He will give you the desires of your heart. Commit your way to the LORD; trust in Him, and He will do it.

Psalm 91:1-2
He who dwells in the shelter of the Most High will abide in the shadow of the Almighty. I will say to the LORD, “You are my refuge and my fortress, my God, in whom I trust.”

Proverbs 10:3
The LORD does not let the righteous go hungry, but He denies the craving of the wicked.

Matthew 6:31-33
Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ / For the Gentiles strive after all these things, and your heavenly Father knows that you need them. / But seek first the kingdom of God and His righteousness, and all these things will be added unto you.

Philippians 4:19
And my God will supply all your needs according to His glorious riches in Christ Jesus.

Psalm 112:1-9
Hallelujah! Blessed is the man who fears the LORD, who greatly delights in His commandments. / His descendants will be mighty in the land; the generation of the upright will be blessed. / Wealth and riches are in his house, and his righteousness endures forever. ...

Psalm 121:1-8
A song of ascents. I lift up my eyes to the hills. From where does my help come? / My help comes from the LORD, the Maker of heaven and earth. / He will not allow your foot to slip; your Protector will not slumber. ...

Isaiah 32:18
Then my people will dwell in a peaceful place, in safe and secure places of rest.

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.

Matthew 7:24-25
Therefore everyone who hears these words of Mine and acts on them is like a wise man who built his house on the rock. / The rain fell, the torrents raged, and the winds blew and beat against that house; yet it did not fall, because its foundation was on the rock.

Luke 6:47-48
I will show you what he is like who comes to Me and hears My words and acts on them: / He is like a man building a house, who dug down deep and laid his foundation on the rock. When the flood came, the torrent crashed against that house but could not shake it, because it was well built.

Isaiah 32:18
And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places;

Psalm 15:1
A Psalm of David. LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?

Psalm 90:1
A Prayer of Moses the man of God. Lord, thou hast been our dwelling place in all generations.

Isaiah 26:1-5
In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks… 

Psalm 18:33
He maketh my feet like hinds' feet, and setteth me upon my high places.

Psalm 33:18
Behold, the eye of the LORD is upon them that fear him, upon them that hope in his mercy;

Psalm 34:10
The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good thing.

Psalm 37:3
Trust in the LORD, and do good; so shalt thou dwell in the land, and verily thou shalt be fed.
​


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)


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.

After Jesus announced to His disciples that He would be leaving them soon,

He gave them a statement of great encouragement:

And I will ask the Father, and He will give you

another Counselor

to be with you forever—the Spirit of Truth


​(John 14:16–17)

The Greek word translated “Comforter” or “Counselor” (as found in John 14:16, 26; 15:26; and 16:7) is parakletos. This form of the word is unquestionably passive and properly means “one called to the side of another”; the word carries a secondary notion concerning the purpose of the calling alongside: to counsel or support the one who needs it.


This Counselor, or Paraclete, is

God the Holy Spirit,

the third Person of the Trinity

who has

been “called to our side.”

He is a personal being,

and

He indwells every believer
​

During His earthly ministry, Jesus had guided, guarded, and taught His disciples;

but now, in John 14—16, He is preparing to leave them. He promises that the Spirit of God would come to the disciples and dwell in them, taking the place of their Master’s physical presence. Jesus called the Spirit “another Comforter”—another of the same kind. The Spirit of God is not different from the Son of God in essence, for both are God.

During the Old Testament age, the Spirit of God would come on people and then leave them. God’s Spirit departed from King Saul (1 Samuel 16:14; 18:12). David, when confessing his sin, asked that the Spirit not be taken from him (Psalm 51:11). But when the

Spirit was given at Pentecost, He came to God’s people to remain with them forever.

We may grieve the Holy Spirit, but He will not leave us.

As Jesus said in Matthew 28:20, “Surely I am with you always, to the very end of the age.” How is He with us when He is in heaven, seated at the right hand of the Father?

He is with us by His Spirit (the Helper—the Parakletos).

To have the Holy Spirit as our Paraclete is to have

God Himself indwelling us as believers.

The Spirit teaches us the Word and guides us into truth.

He reminds us of what Jesus has taught

so that we can depend on His Word in the difficult times of life.

The Spirit works in us to give us His peace (John 14:27), His love (John 15:9–10), and His joy (John 15:11).

He comforts our hearts and minds in a troubled world.

The Spirit can then produce His fruit in our lives

(Galatians 5:22–23)

to the glory of God the Father.

What a blessing to have the Holy Spirit in our lives as our Paraclete—our Comforter, our Encourager, our Counselor, and our Advocate!
​
The Bible is clear that the One True God exists eternally in three Persons: Father, Son, and Spirit.

We properly speak of three Persons who

share the same


Divine Essence and Nature:


​God the Father, God the Son,

and

God the Holy Spirit


Each Person of the Godhead is coequal and coeternal—no one of them is inferior to the others

(John 1:1–2).

Each member of the Trinity is distinct in Personhood and fulfills a different

​ role or function.

With that foundation, we can look at who God the Spirit is.

God the Spirit is the third Person of the Trinity and proceeds from God the Father through God the Son (John 15:26). The Spirit is fully God and has eternally existed as such (Genesis 1:1–2; Hebrews 9:14). As God, the Spirit possesses all the divine attributes, including omniscience (1 Corinthians 2:10–11), omnipotence (Luke 1:35), and omnipresence (Psalm 139:7–10). God the Spirit is of the same essence as God the Father and God the Son but distinct in Personhood from them and submits Himself to them (John 14:26, 16:7).

God the Spirit is a person and not simply a force. In other words, He has personality—a mind, emotions, and a will. The Spirit has distinctive traits and character, including the ability to encourage (Acts 9:31), comfort (John 14:26), and be lied to (Acts 5:3).

God the Spirit has worked throughout redemptive history in a variety of ways to enact the will of God. He is the power of God and was instrumental in creating the heavens, the earth, and humanity (Genesis 1—2). God the Spirit guided the Israelites as they journeyed to the Promised Land (Isaiah 63:11–14). Today, He guides believers as they await the return of God the Son (John 16:13). God the Spirit temporarily and situationally indwelled certain people in the Old Testament (predominantly Israelite kings and prophets) to empower them for service to God (1 Samuel 16:13; Micah 3:8).


Today, God the Spirit permanently indwells believers

to empower them for


Service to God
​

(1 Corinthians 3:16; Ephesians 2:22).


He convicts the world of sin, righteousness, and judgment

(John 16:8)
​

Throughout history,

God the Spirit “carried along“ the authors

of the biblical texts

to ensure the Word of God was established as

​trustworthy and true


(2 Peter 1:20–21; cf. 1 Corinthians 2:12–13; 2 Timothy 3:16–17)


God the Spirit also intercedes for believers before God (Romans 8:27). He reminds them of everything that God the Son taught and baptizes them into His body (John 14:16–26; 1 Corinthians 12:13–14). Through this advocacy and baptism, God the Spirit works to unify and sanctify believers to conform them to the image of Christ (Romans 8:5–17, 29). This lifelong process of sanctification involves guiding and directing believers in their affairs (Acts 10:19–20), gifting them with certain talents and abilities for service in the church (Romans 12:6–8; 1 Corinthians 12:4–11), searching their hearts and helping them in their weaknesses (Romans 8:26–27),
unifying them in their differences (1 Corinthians 12:13), and imparting divine wisdom (Proverbs 2).

By and through the Power of

God the Spirit,

believers are washed,

sanctified, and justified in the

NAME of God the Son

(1 Corinthians 6:11).
​
The Bible is quite clear that the Holy Spirit is active in our world. The book of Acts, which sometimes goes by the longer title of “The Acts of the Apostles,” could just as accurately be called “The Acts of the Holy Spirit through the Apostles.” After the apostolic age, there have been some changes—the Spirit does not inspire further Scripture, for example—but He continues to do His work in the world.

The Holy Spirit is the believers’ Helper (John 14:26). He indwells believers and seals them until the day of redemption—this indicates that the Holy Spirit’s presence in the believer is irreversible. He guards and guarantees the salvation of the ones He indwells (Ephesians 1:13; 4:30). The Holy Spirit assists believers in prayer (Jude 1:20) and “intercedes for God’s people in accordance with the will of God” (Romans 8:26–27).

The Holy Spirit Regenerates and Renews the believer

​ (Titus 3:5).

At the moment of salvation, the Spirit baptizes the believer into the Body of Christ (Romans 6:3). Believers receive the new birth by the power of the Spirit (John 3:5–8). The Spirit comforts believers with fellowship and joy as they go through a hostile world (1 Thessalonians 1:6; 2 Corinthians 13:14).


​The Spirit, in His mighty power, fills believers

with

“all joy and peace”

as they trust the Lord, causing

believers to “overflow with hope”

(Romans 15:13).

Sanctification is another work of the Holy Spirit in

the life of a believer.

The Spirit sets Himself against the desires of the flesh and

leads the believer into righteousness

(Galatians 5:16–18).

The works of the flesh become less evident, and the fruit of the Spirit becomes more evident

(Galatians 5:19–26).

The Holy Spirit is also a gift-giver. “There are different kinds of gifts, but the same Spirit distributes them”

(1 Corinthians 12:4).

The spiritual gifts that l

believers possess are given by the Holy Spirit

as He determines in His wisdom

(verse 11).

The Holy Spirit also does work among unbelievers. Jesus promised that

He would send the Holy Spirit to
​

Convict The World

Concerning

Sin and Righteousness and Judgement
​

(John 16:8, ESV)


The Spirit testifies of Christ
​

(John 15:26)

(2 Thessalonians 2:6–10).


The Holy Spirit has one other important role,

and that is to
​
give believers wisdom by which we can understand God.

​“These are the things

God has revealed to us by his Spirit.


The Spirit searches all things, even the deep things of God.

For who knows a person’s

thoughts except their own spirit within them?


In the same way no one knows the thoughts of God

Except the Spirit of God”


(1 Corinthians 2:10–11)


Since we have been given the amazing gift

of God’s Spirit inside ourselves,

we can comprehend the thoughts of God,

as revealed in the Scripture.

The Spirit helps us understand.

This is wisdom from God, rather than

wisdom from man.

No amount of human knowledge can ever replace

the Holy Spirit’s teaching


(1 Corinthians 2:12–13)


​Once we are saved and belong to God, the Spirit takes up residence in our hearts forever,

sealing us with the confirming,

certifying, and assuring pledge of our eternal state.

Jesus sends the Spirit

to us to be our Helper, Comforter, and Guide.

And I will ask the Father,

and he will give you another Counselor to be with you forever

(John 14:16).

The Greek word translated here “Counselor” means

“one who is called alongside”

someone who encourages and exhorts.

The Holy Spirit takes up

permanent residence in the hearts of believers

(Romans 8:9; 1 Corinthians 6:19-20; 12:13)

Jesus gave the Spirit as a “compensation” for His absence, to perform the

functions toward us that

He would have done if He had remained personally with us
​


Among those functions

is that of

Revealer of Truth


The Spirit’s Presence Within us

enables us to

understand and interpret God’s Word


Jesus told His disciples that

“When he, the Spirit of Truth, comes, he will guide you into all Truth”

(John 16:13)


He Reveals to our Minds

the

Whole Counsel of God


as it relates to

Doctrine, Purpose, and Will


He is the ultimate guide, going before, leading the way, removing obstructions, opening the understanding, and making all things plain and clear. He leads in the way we should go in all spiritual things. Without such a guide, we would be apt to fall into error. A crucial part of the truth He reveals is that Jesus is who He said He is

(John 15:26; 1 Corinthians 12:3).

The Spirit convinces us of Christ’s deity and incarnation, His being the Messiah, His suffering and death, His resurrection and ascension, His exaltation at the right hand of God, and His role as the judge of all. He gives glory to Christ in all things

(John 16:14).

Another one of the Holy Spirit’s roles is that of gift-giver. First Corinthians 12 describes the spiritual gifts given to believers in order that we may function as the body of Christ on earth. All these gifts, both great and small, are given by the Spirit so that we may be

His ambassadors to the world, showing forth His grace and glorifying Him.

The Spirit also functions as fruit-producer in our lives.

When He indwells us, He begins the work of harvesting

His fruit in our lives

These are not works of our flesh, which is incapable of

producing such fruit,

but they are products of the Spirit’s presence in our lives.

​
The knowledge that the Holy Spirit of God has

taken up residence in our lives,

that He

performs all these miraculous functions,

that He dwells with us forever,

and that He will never leave or forsake us

is cause for great joy and comfort.

Thank God for this precious gift—the Holy Spirit

and His work in our lives!



In 1 Corinthians 2:16,

Paul quotes Isaiah 40:13 

and then

makes a statement concerning

all believers:


“We have the mind of Christ.”


Having the mind of Christ means

sharing the

Plan, Purpose, Will, and Perspective

of Christ

As it is Progressively

Revealed through Scripture


Having the mind of Christ means we understand

God’s plan in the world--

to bring glory to Himself,

restore creation to its original splendor,

and

Provide Salvation for All NATIONS

​
sharing Jesus’

​perspective of humility and obedience

(Philippians 2:5-8),

compassion (Matthew 9:36),

and

prayerful dependence on God

(Luke 5:16).


1 Corinthians 2:16,

Has some 

Truths concerning the Mind of Christ:

​
1) The mind of Christ stands in sharp contrast to the wisdom of man (verses 5-6)

2) The mind of Christ involves wisdom from God, once hidden but now revealed (verse 7)

3) The mind of Christ is given to believers through the Spirit of God (verses 10-12)

4) The mind of Christ cannot be understood by those without the Spirit (verse 14)

5) The mind of Christ gives believers discernment in spiritual matters (verse 15)


In order to have the Mind of Christ, one must first have


Saving Faith in Christ
​

(John 1:12; 1 John 5:12)


We are commanded in Scripture to

grow in the grace and knowledge

of our

Lord and Savior Jesus Christ

(2 Peter 3:18)

This growth is spiritual growth,

growing in

Faith and Knowledge through Grace


After salvation, the believer lives a life

under God’s influence.

The Holy Spirit indwells

and enlightens the believer, infusing him

with wisdom—the mind of Christ.

The believer bears

a responsibility to yield to the Spirit’s leading

(Ephesians 4:30)

and to allow the

Spirit to transform and renew his mind

(Romans 12:1-2)
​
​
After Teaching the great Doctrine

regarding the

Gospel of God’s Righteousness that

is ours

through Faith in Christ


in Romans chapters 1—11, Paul begins to exhort us to godly living.


How are we to Live

In Light

of the Saving Power 

of the Gospel?


That is what Romans 12—16 aims to teach.

The practical section of Romans begins with a great “therefore.”

Seeing all that God did on our behalf, therefore live like this.

The first of Paul’s great exhortations is to

Be Renewed in our Minds

“I appeal to you therefore, brothers, by the mercies of God,

to present

your bodies as a living sacrifice,

​holy and acceptable to God,

which is your spiritual worship. Do not be conformed

to this world,

but be transformed by the renewal of your mind,

that by testing

you may discern what is the

will of God,

what is good and acceptable and perfect”
​

(Romans 12:1–2, ESV)


The phrase “the mercies of God” refers to all of what has preceded in chapters 1—11. The exhortation that Paul presents is that since we have been the recipients of God’s great mercies, we are

to be “living sacrifices” to God. How do we do this?

We are

living sacrifices to God by not conforming to this world,

but by being

transformed by the renewal of our minds.

This exhortation really serves as a summary statement of all that follows.

A living sacrifice to God is one who does not conform, but is transformed.

We are not to be conformed to this world.

Paul is using the word world here to refer to the spirit of the age. In other words, world refers

to the popular worldview that rejects God and His revelation.

As unbelievers, we are naturally conformed to the world (Ephesians 2:1–3). As believers, we are no longer conformed to this world because we no longer belong to the spirit of this age. We have been translated from the kingdom of darkness into the kingdom of God’s beloved Son (Colossians 1:13). Therefore, rather than continuing to conform to this world, we are to be transformed by having our minds renewed.

It is interesting to note that Paul says that we must be transformed by the renewing of our “minds.” The mind is the key to the Christian life. The reason why non-Christians do not respond to Christian truth is that they cannot discern spiritual truth (1 Corinthians 2:14). The gospel is a call for the unbeliever to repent of his sin and embrace Christ by faith. The Greek word translated “repentance” carries the notion of a change of mind. Our thinking must be changed (transformed) from old, ungodly ways of thinking into new, godly ways of thinking. What we know in our minds to be true forms a conviction in our hearts of that truth,

and that conviction in our hearts translates into action.

Therefore, we must first renew our minds.

The only way to replace the error of the world’s way of thinking is to replace it with God’s truth, and the only infallible source of God’s truth is His revealed Word, the Bible. Transformation through renewed minds comes as believers expose themselves to God’s Word.


A solid church that believes in accurately

handling Gods Word

is invaluable in helping us renew our minds


There are no shortcuts.

There is no magical formula for

renewing our minds.

We must

fill our minds with God’s Word


As Jesus prayed to the Father, “Sanctify them in the truth; your word is truth”

(John 17:17).

​Paul, in his prayers

​ “for saints who are in Ephesus, and are faithful in Christ Jesus”

(Ephesians 1:1, ESV),

asks that God

“may give you the Spirit of wisdom and revelation, so that you may know him better”

(verse 17). 

Prior to his prayer for the spirit of wisdom and revelation, Paul reminds the Ephesian believers of the blessings God has bestowed upon them (Ephesians 1:3), their adoption as children through Christ (verse 4), the wisdom and insight they have been given (verse 8), and “the mystery of his will according to his good pleasure, which he purposed in Christ” (verse 9). He also reminds them that they have been “marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance” (verses 13–14).


​
Now he desires for them


To be Given
​

The Spirit of Wisdom and Revelation



Since Christians receive the promised Holy Spirit at the moment of salvation

(John 14:17),

the spirit of wisdom and revelation that

Paul prays for

does not refer to the initial

​gift of

The Holy Spirit

Paul’s reference could easily be to an attitude or frame of mind

(although the NIV and ESV capitalize Spirit, other translations such as the
NASB and BSB translate it as “a spirit,”
and the NLT simply has “spiritual wisdom and insight”).

If not the Holy Spirit, then what does Paul ask for in his

request for

“the spirit of wisdom and revelation”?

The key is in the phrase that follows, “in the knowledge of him” (ESV),

or “so that you may know him better” (NIV).


Paul had commended the Ephesians for their faith in the Lord Jesus and

their love toward all the saints

(Ephesians 1:15),

but now he is asking God


to give them a deeper and greater understanding

of the

mysteries of His character and will,

to know Him

more thoroughly and intimately


Now that they have the

Holy Spirit

in their hearts, Paul desires Him

to grant them

More understanding and Greater

Insight

The “Wisdom” is a better Understanding of

the Doctrines of God, and the “Revelation”

is a Clearer Blueprint

​of the

Divine Character and Will

His Revealed End Time Plan

of Covenant theology and Grace

Dispersion for

Humanity’s Salvation of Nations


Paul Prays Believers to have

 “spiritual wisdom and insight so that you might grow in your knowledge of God.”

The AMP translation has Paul

asking that God

“may grant you a spirit of wisdom and of revelation

[that gives you a deep and personal and intimate insight]

into the true knowledge of Him.”


Paul Also

outlines some of the mysteries he wants the Ephesians to understand

through this spirit of wisdom and revelation.

He desires them to grasp “the hope to which he has called you, the riches of his glorious inheritance”

(Ephesians 1:18)

This is the hope of eternal life, which Paul refers to as the “upward call of God in Christ Jesus”

(Philippians 3:14, ESV)


We Inherit the Riches of Eternal Life

through Him who

Saved us and Called us to Holiness in Christ

​
Before Time Began

2 Timothy 1:9


This Spiritual Gift Manifests as we Conform

to the

Image of Christ

through

Relational knowledge of the Savior


Paul also prays

the Spirit will Reveal God’s


“Incomparably Great Power for us Who Believe”


(Ephesians 1:19)


Power so Great it


Raised Jesus from the Dead



​ Psalm 2 

The Triumphant Messiah

(Acts 4:23–31)

Why do the Nations Rage

and the peoples plot in vain?

The kings of the earth take their stand 

and the rulers gather together, 

against the LORD 

and against His Anointed One:

Let us break Their chains 

and cast away Their cords.”

The One enthroned in heaven laughs; 

the Lord taunts them.

Then He rebukes them in

His Anger, 

and terrifies them in

His Fury:

“I have installed My King on Zion, 

upon My holy mountain.”

I will proclaim the decree 

spoken to Me by the LORD: 

“You are My Son; 

today I have become Your Father.

Ask Me,

and I will make the Nations

Your inheritance, 

the Ends of the Earth Your possession.

You will break them with an iron scepter; 

You will shatter them like pottery.

therefore be wise, O kings; 

be admonished, O judges of the earth.

Serve the LORD with fear, 

and rejoice with trembling.


KISS the Son,

Lest He be Angry

and you

perish in your rebellion, 


when His Wrath Ignites in an Instant. 

Blessed are all who take Refuge in Him


​
​The Believers’ Prayer

(Psalm 2:1–12)

On their release, Peter and John returned to their own people and

reported everything

that the chief priests and elders had said to them. 

When the believers heard this, they lifted up their voices to God with one accord.

“Sovereign Lord,” they said,

“You made the heaven and the earth and the sea and everything in them. 

You spoke by the Holy Spirit through

the mouth of Your servant, our father David: 
​
‘Why do the Nations Rage

and the peoples plot in vain?
The kings of the earth take their stand 
and the rulers gather together 

against the Lord 

and

against His Anointed One


In fact, this is the very city where

Herod and Pontius Pilate

conspired with the

Gentiles and the people of Israel

against Your holy servant Jesus,

whom

You anointed.

They carried out what Your hand

and Will had

decided beforehand would happen. 


And now, Lord, consider their threats,

and enable

Your servants to speak Your word with complete boldness, 

as You stretch out Your hand to heal

and perform signs and wonders through the

NAME

of Your holy servant Jesus.”
​

After they had prayed, their meeting place was shaken,

and they were all filled

with the Holy Spirit and spoke the word of God boldly.



Sharing among Believers

(Acts 2:42–47)

The multitude of believers was one in heart and soul.

No one claimed

that any of his possessions was his own,

but they shared everything they owned.

With great power

the apostles continued to give

their testimony

about the resurrection of the Lord Jesus.

And abundant grace was upon them all.

There were no needy ones among them,

because those

who owned lands or houses would

sell their property,

bring the proceeds from the sales,

and lay them at the apostles’ feet

for distribution to anyone as he had need.

Joseph, a Levite from Cyprus, whom the

​apostles called Barnabas

(meaning Son of Encouragement),

sold a field he owned,

brought the money,

and laid it at the apostles’ feet.
​


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

He HIMSELF KNOWS

He is dressed in a

ROBE DIPPED in BLOOD, and His NAME is


The Word of God

The armies of heaven, dressed in fine linen, white and pure,

follow Him on white horses.

And from His mouth

proceeds a sharp sword with which to

strike down the Nations,

and He will rule them with an

iron scepter


He Treads the Winepress of the Fury

of the

Wrath of God the Almighty


And He has a NAME written on His ROBE and on His thigh: 


KING OF KINGS AND LORD OF LORDS


Only hold fast what you have until I come. The one who conquers and who keeps my works until the end, to him I will give authority over the nations, and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father. And I will give him the morning star. He who has an ear, let him hear what the Spirit says to the churches.’


מְנֹורָה


Hebrew "נֵר" ner


Oil Lamp or Light


Providing

illumination, both physically and metaphorically

In the Old Testament, "ner" often

symbolizes guidance, wisdom, and the presence of God

It is associated with the light

that dispels darkness,


representing truth and righteousness


​Psalm 119 is a long acrostic poem

dedicated singularly to

honoring and proclaiming the value of

God’s Word

In verse 105, the psalmist declares to the Lord,

“Your word is a lamp

to my feet and a light to my path”

Just as a lamp

brightens a path for our feet to walk,

God’s Word

provides the illumination and guidance

we need to walk in this world.

The word translated “lamp” in this passage is ner in the

original Hebrew.

It refers to a small clay lantern with a solitary wick.

The psalmist describes the Word of God as a lamp carried on his journey to distinguish the way and keep him from stumbling off course and going astray. The light of God’s Word allows us to see the right direction. It is

God’s guidance for our travels through life on earth.

Proverbs 6:23 offers a companion thought: “For this command is a lamp, this teaching is a light, and correction and instruction are the way to life.” The guidance referred to by the biblical writers is not the advice of career counselors or pop magazines but

rock-solid truth for navigating difficult moral choices in

a dark and fallen world.

If we aren’t careful about the choices we make, if

we listen to these voices

rather than rely on God’s illuminating truth to

guide us on the right roads,

we will quickly encounter grief and ruin.


Only God’s Word provides the direction we need. 


Second Peter 1:19 describes it


as a reliable lamp shining in a dark place:

“We also have the prophetic message

as something completely reliable,

and you will do well to pay attention to it,

as to a light shining in a dark place,

until the day dawns

and the morning star rises in your hearts.”


The apostle Paul told his young protégé, Timothy,

“All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right

. God uses it to prepare and equip his people to do every good work”

(2 Timothy 3:16–17, NLT).


If we study God’s Word frequently and diligently, if we give it our full attention, it will provide us with the direction, correction, and wisdom we need to succeed in life and do the Lord’s work.

Obeying God’s Word brings blessings and rewards:

“Oh, the joys of those who do not follow the advice of the wicked, or stand around with sinners, or join in with mockers. But they delight in the law of the LORD, meditating on it day and night. They are 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; see also Exodus 15:26; Psalm 128:1; James 1:22–25).


On his deathbed, King David told his son Solomon, “Keep the charge of the LORD your God, walking in his ways and keeping his statutes, his commandments, his rules, and his testimonies, as it is written in the Law of Moses, that you may prosper in all that you do and wherever you turn” (1 Kings 2:3, ESV).


God’s Word has extraordinary power,

says Hebrews 4:12:

“For 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.”

The Word of God is alive because He is a living God

(Hebrews 3:12; 2 Corinthians 6:16).

His words are full of energy, life, power, and productivity—they cause things to happen

(Psalm 33:9).

If we allow it to, if we don’t ignore it, God’s Word will take an

active presence in our lives.

We can trust the Word of God to accomplish whatever

purpose

God intends for it and to prosper wherever

He sends it

(Isaiah 55:11).

For this reason, we ought to study it (2 Timothy 2:15),

meditate on it (Psalm 119:97),

hold firmly to it (Philippians 2:16),
​
and hide it in our hearts (Psalm 119:11).

​
“Your word is a lamp to my feet and a light to my path”

because the Word of God is the

living energy that actively provides illumination, insight,

direction, and guidance

​for our pilgrimage through a dark and sinful world.




​The Root of Jesse

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,
but with righteousness He will judge the poor, 
and with equity He will decide for the lowly of the earth. 
He will strike the earth with the rod of His mouth 
and slay the wicked with the breath of His lips.

Righteousness will be the belt around His hips, 
and faithfulness the sash around His waist.

the wolf will live with the lamb, 
and the leopard will lie down with the goat; 
the calf and young lion and fatling will be together,
and a little child will lead them.

the cow will graze with the bear, 
their young will lie down together, 
and the lion will eat straw like the ox.

The infant will play by the cobra’s den, 
and the toddler will reach into the viper’s nest.

they will neither harm nor destroy 
on all My holy mountain, 
for the earth will be full of the knowledge of the LORD 
as the sea is full of water.

On that day the Root of Jesse will stand as a banner for the peoples. The nations will seek Him,

and His place of rest will be glorious. on that day the Lord will extend His hand a second time to recover
the remnant of His people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, 
from Hamath, and from the islands of the sea.

He will raise a banner for the nations 
and gather the exiles of Israel; 
He will collect the scattered of Judah 
from the four corners of the earth.
Then the jealousy of Ephraimm will depart, 
and the adversaries of Judah will be cut off. 
Ephraim will no longer envy Judah, 
nor will Judah harass Ephraim.

they will swoop down on the slopes of the Philistines to the west; 
together they will plunder the sons of the east. 
They will lay their hands on Edom and Moab, 
and the Ammonites will be subject to them.

The LORD will devote to destruction
the gulfi of the Sea of Egypt; 
with a scorching wind He will sweep His hand 
over the Euphrates.j
He will split it into seven streams 
for men to cross with dry sandals.

there will be a highway for the remnant of His people 
who remain from Assyria, 
as there was for Israel 

when they came up from the land of Egypt.


For he shall be as a tree planted by the waters, and that spreadeth out her Roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.

Those 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. For 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.

​The Hebrew word "shoresh" primarily refers to the ROOT of a plant, symbolizing the source or origin of life and growth. It is used metaphorically in the Bible to denote foundational aspects, such as the root of a family, nation, or spiritual truth. The term can also imply stability, depth, and the unseen source of visible growth.

In ancient Israel, agriculture was a central part of life, and the imagery of plants and roots was commonly understood. The root of a plant was seen as essential for its survival and fruitfulness, making it a powerful metaphor for spiritual and communal life. The concept of roots also played a role in genealogies and heritage, emphasizing the importance of one's origins and lineage.


​

​The Suffering Servant

(Acts 8:26–40; 1 Peter 2:21–25)


​Who has believed our message? 

And to whom has the arm of the LORD been

revealed?

He grew up before Him like a

tender shoot, 

and like a root out of dry ground. 

He had no stately form or majesty to attract us, 
no beauty that we should desire Him.
He was despised and rejected by men, 
a man of sorrows, acquainted

​with grief. 

Like one from whom men
​hide their faces, 

He was despised, and we esteemed
Him not.
Surely He took up our infirmities 
and carried our sorrows;

yet we considered Him stricken, 
​
struck down by God, and

afflicted

But He was

pierced

for our

transgressions, 

He was crushed for our iniquities; 

the punishment that brought us

peace

​ was upon Him, 

and by His stripes we are healed.

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.

He was oppressed and afflicted, 
yet He did not open His mouth. 

He was led like a lamb to the slaughter, 
and as a
sheep before her shearers is silent, 

so He did not open His mouth.

By oppression and judgment He was taken away, 
and who
​ can recount His descendants? 

For He was cut off from the land of the living;
​
He was stricken

for the transgression of

My people.


​

A Grave Assigned
​
(Matthew 27:57–61; Mark 15:42–47; Luke 23:50–56; John 19:38–42)
​

He was assigned a grave with

the wicked, 

and with a Rich Man

in His death, 

although He had done no violence, 

nor was any deceit in His mouth.

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
​

Matthew 17:20



Jesus, along

with Peter, James and John,

had just come down from

The


“Mount of Transfiguration ,”


and they encounter

a man with a demon-possessed child
​


The man tells Jesus that he brought his son to

Jesus’ disciples, but

they couldn’t cast the demon out


(recall that Jesus earlier, in Matthew 10:1, gave

His disciples

the authority to cast out evil spirits).



Jesus then chastises them for

their


Lack of Faith


and then casts the demon out of the boy
​

When His disciples inquire as to why the demon

didn’t obey their command,

Jesus replies with the statement in 

​Matthew 17:20


Their Faith,

​He says, is Small and Weak


If it were the size

of even the smallest of the seeds,

the mustard bush,


they WOULD be

ABLE to “Move Mountains.”



While the Bible is God’s revealed Word,

it is revealed to us

by

way of language


God condescended—He lowered Himself

to speak to us in ways

in which we would understand
​

Consider a father trying to communicate with his young child.

The father has to condescend in order to be understood by the

limited intellect and understanding of the child.

This is analogous (though not identical) to the way in which God speaks to us.

The Bible employs many forms, or genres, of literature.

There is historical narrative,

poetry, prophecy, apocalyptic writing, and epistolary literature

(to name a few).

Among these various literary genres,

several literary techniques are used—metaphor, simile,

imagery, parable, allusion, irony, personification, paradox, and hyperbole.

As readers of the Bible,

we must recognize when these techniques are being used

so we can properly interpret the meaning.


For example, in John 10:7, Jesus says, “I am the door of the sheep.” How are we to interpret this verse?

If we understand this to be a metaphor, then we can begin to understand His meaning

(Jesus is the way of access to eternal life, much like a door is the way of access into a room).

Another thing to consider in biblical interpretation is the context of the passage. More often than not, when we take a single verse out of its native context, we end up misinterpreting the verse. In the context of Matthew 17, Jesus rebukes the disciples for their weak faith and says that even if they had mustard seed-sized faith, they could command the mountain to move. Contextually, the mountain must refer to the demon that was afflicting the man’s son. Jesus tells His disciples that, if their faith was stronger, they could have commanded the demon to leave the boy, and it would be so. This was clearly the case in Matthew 10 when Jesus sent them out to cure diseases, cast out demons, and spread the gospel. to a Jew of Jesus’ day, a mountain is a metaphor signifying a seemingly impossible task.

Faith that can move mountains is not meant to imply a faith that can literally move literal mountains. The point Jesus was making is that even a little bit of faith--faith the size of a tiny mustard seed—can overcome mountainous obstacles in our lives.

I am the way and the truth and the life” is one of the seven “I Am” statements of Jesus. On the last night before His betrayal and death, Jesus was preparing His disciples for the days ahead. For over three years, these men had been following Jesus and learning from His teaching and example. They had placed their hopes in Him as the Messiah, the promised deliverer, yet they still didn’t understand how

He was going to accomplish that deliverance.

After the Last Supper,

Jesus began speaking about His departure, which led to

questions from His disciples.


In John 13:33, Jesus said,


“My children, I will be with you only a little longer.


You will look for me,

and just as

I told the Jews, so I tell you now:


Where I am going, you cannot come.”


This prompted Peter to ask where He was going (verse 36). Peter and the others did not understand that Jesus was speaking of His death and ascension to heaven. Jesus’ response was, “Where I am going, you cannot follow now, but you will follow later.” Peter was still misunderstanding and declared that he would follow Jesus anywhere and even lay down His life if necessary
​

As Jesus patiently continued to teach

His disciples,

He began speaking more plainly

about heaven,

​describing the place He was going to

prepare for them


(John 14:2–3)


Then Jesus said,

“You know the way to the place where I am going”

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.

Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Corinthians 15:58, ESV). This verse concludes a chapter that details the future resurrection of our earthly bodies. Paul encouraged the Corinthian church to remain faithful to everything he had taught them. When we see the word therefore in Scripture, we should always back up to see why it is there: what is the “therefore” there for? The word usually indicates a summation of what was previously stated. In this case,

Paul addresses those who had fallen away from his original teaching on the resurrection.

They were embracing heresy and introducing

destructive ideas contrary to the gospel.

Paul restates the truth of Jesus’ death for sin and

bodily resurrection

and then exhorts them to remain firm in

that teaching


To be steadfast and unmovable

is to be


spiritually grounded.


A steadfast person

knows what he believes

and cannot

be “tossed back and forth by

the waves,

and blown here and there

by

every wind of teaching”

(Ephesians 4:14).


An unmovable person can hear false teaching, engage doubters,

and defend truth without it shaking his own faith.

In his other epistle to Corinth, Paul expresses his concern for this church: “I am afraid that your minds may somehow be led astray from your sincere and pure devotion to Christ” (2 Corinthians 11:3).

Even believers who had been personally taught by the apostle Paul

were victims of deception.

How much more vulnerable are we?

To remain steadfast and unmovable we have to know the Word of God. Second Timothy 2:15 says, “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (NASB). To accurately handle the word of truth, we must not only read the Bible, but we must allow it to become part of us. Its truth should so penetrate our minds and hearts that it shapes our thinking and our actions. It should so fill our minds that we can detect error when we hear it. Satan uses Scripture for his own purposes, twisting it to sound as though it says something it doesn’t say (Luke 4:9–11). If we have not been diligent in our study and meditation on truth, we are vulnerable to error. The false religions of the world can be persuasive when they quote Bible verses to support their error. Even Christians can be duped by smooth-sounding heresy if they do not have a solid grounding in the “whole counsel of God” (Acts 20:27). It is God’s desire that we grow daily in our understanding of Him and His Word so that we will remain faithful to the end (John 8:31; 2 Peter 1:2; 3:18; 1 John 2:24).



​In My Father’s House Are Many Rooms

“Do not let your hearts be troubled. You believe in God; 

​believe in Me as well.

In My Father’s house are many rooms. If it were not so,
would I have told you
that I am going there to prepare a place for you? 

And if I go and prepare a place for you, I will come back and welcome you into
My presence, so that you also may be where I am.
You know the way to the place where I am going.



The Way, the Truth, and the Life
​
“Lord,” said Thomas,

“we do not know where You are going, so how can we know the way?”

Jesus answered, 

“I am the way and the truth and the life. No one comes to the Father

except through Me. 

If you had known Me, you would know

My Father as well.

From now on you do know Him and have seen Him.”

Philip said to Him,

“Lord, show us the Father, and that will be enough for us.”


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?

Do you not believe that I am in the Father and the Father is in Me?

The words I say to you,

I do not speak on My own. Instead, it is the Father dwelling in Me,

performing His works.

Believe Me that I am in the Father and the Father is in Me--

or at least believe on account of the works themselves.

Truly, truly, I tell you,

whoever believes in Me will also do the works that I am doing.

He will do even greater things

than these, because I am going to the Father.

And I will do whatever you ask in

My name, so that the Father may be glorified in the Son.

If you ask Me for anything in My name, I will do it.


Jesus Promises the Holy Spirit

(John 16:5–16)

If you love Me, you will keep My commandments. And I will ask the Father, and He will give you another Advocate to be with you forever— the Spirit of truth. The world cannot receive Him, because it neither sees Him nor knows Him. But you do know Him, for He abides with you and will be in you.

I will not leave you as orphans; I will come to you. In a little while the world will see Me no more, but you will see Me. Because I live, you also will live. On that day you will know that I am in My Father, and you are in Me, and I am in you. Whoever has My commandments and keeps them is the one who loves Me. The one who loves Me will be loved by My Father, and I will love him and reveal Myself to him.”

Judas (not Iscariot) asked Him, “Lord, why are You going to reveal Yourself to us and not to the world?”
​
Jesus replied, “If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our home with him. Whoever does not love Me does not keep My words. The word that you hear is not My own, but it is from the Father who sent Me.

All this I have spoken to you while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in My name, will teach you all things and will remind you of everything I have told you.


​
Peace I Leave with You

Peace I leave with you; My peace I give to you.

I do not give to you as the world gives.

Do not let your hearts be troubled; do not be afraid. 

You heard Me say, ‘I am going away, and I am coming back to you.’

If you loved Me,

you would rejoice that I am going to the Father, because

the Father is greater than I.

And now I have told you before it happens, so that when it does happen,

you will believe.

I will not speak with you much longer, for the prince of this world is coming,

and he has no claim on Me. 

But I do exactly what the Father has commanded Me, so that the world

may know that I love the Father. 

Get up!

Let us go on from here.
​

​

Future Glory

2 Corinthians 5:1–10

I consider that our present sufferings are

not comparable to

the glory that will be revealed in us. 

The creation waits

in eager expectation for the revelation of the

sons of God.

For the creation was subjected to futility,

not by its own will, but because of the

One who subjected it,

in hope that the creation itself will be set free

from its bondage

to decay and brought into the glorious freedom

of the children of God.


We know that the whole creation

has been groaning together in the pains of childbirth

until the present time. 

Not only that, but we ourselves, who have the

firstfruits of the Spirit,

groan inwardly

as we wait eagerly for our adoption as sons,

the redemption of our bodies. 

For in this hope we were saved; but hope that is seen

is no hope at all.

Who hopes for what he can already see? 

But if we hope for

what we do not yet see, we wait for it patiently.

In the same way, the Spirit helps us in our weakness.
For we do not know how we ought to pray, but the Spirit Himself intercedes
for us with groans too deep for words.
And He who searches our hearts knows the mind of the Spirit,
because the Spirit intercedes for the saints according to the will of God.
​
Ephesians 1:3–14

And we know that God works all things together for the good of those who love Him, who are called according to His purpose. 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. And those He predestined, He also called; those He called, He also justified; those He justified, He also glorified.

What then shall we say in response to these things? If God is for us, who can be against us? He who did not spare His own Son but gave Him up for us all, how will He not also, along with Him, freely give us all things? Who will bring any charge against God’s elect? It is God who justifies. Who is there to condemn us? For Christ Jesus, who died, and more than that was raised to life, is at the right hand of God—and He is interceding for us.

Psalm 44:1–26
​

Who shall separate us from the love of Christ? Shall trouble

or distress or persecution or

​famine or nakedness or danger or sword? 

​
As it is written: 
​
“For Your sake we face death all day long; 

we are

considered as sheep to be slaughtered.”

No, in all these things we are more than conquerors through Him who loved us. ForI am convinced that neither death nor life, neither angels nor principalities, 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.


​
Faith and Assurance

(Genesis 1:1–2; John 1:1–5)

1Now faith is the assurance of what we hope for and the certainty of what we do not see. 2This is why the ancients were commended.
3By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible.

The Faith of Abel, Enoch, Noah
(Genesis 4–9)

4By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as righteous when God gave approval to his gifts. And by faith he still speaks, even though he is dead.
​
5By faith Enoch was taken upa so that he did not see death: “He could not be found, because God had taken him away.”b For before he was taken, he was commended as one who pleased God.

6And without faith it is impossible to please God. For anyone who approaches Him must believe that He exists and that He rewards those who earnestly seek Him.
7By faith Noah, when warned about things not yet seen, in godly fear built an ark to save his family. By faith he condemned the world and became heir of the righteousness that comes by faith.

The Faith of Abraham and Sarah
(Genesis 15–22; Romans 4:1–12)

8By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, without knowing where he was going. 9By faith he dwelt in the promised land as a stranger in a foreign country. He lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise. 10For he was looking forward to the city with foundations, whose architect and builder is God.

11By faith Sarah, even though she was barren and beyond the proper age, was enabled to conceive a child, because she considered Him faithful who had promised. 12And so from one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore.

13All these people died in faith, without having received the things they were promised. However, they saw them and welcomed them from afar. And they acknowledged that they were strangers and exiles on the earth.

14Now those who say such things show that they are seeking a country of their own. 15If they had been thinking of the country they had left, they would have had opportunity to return. 16Instead, they were longing for a better country, a heavenly one. Therefore God is not ashamed to be called their God, for He has prepared a city for them.

17By faith Abraham, when he was tested, offered up Isaac on the altar. He who had received the promises was ready to offer his one and only son,c 18even though God had said to him, “Through Isaac your offspring will be reckoned.”d19Abraham reasoned that God could raise the dead, and in a sense, he did receive Isaac back from death.

The Faith of Isaac, Jacob, and Joseph
(Genesis 27–50)

20By faith Isaac blessed Jacob and Esau concerning the future.
21By faith Jacob, when he was dying, blessed each of Joseph’s sons and worshiped as he leaned on the top of his staff.
22By faith Joseph, when his end was near, spoke about the exodus of the Israelites and gave instructions about his bones.

The Faith of Moses
(Exodus 2–15; Acts 7:20–22)

23By faith Moses’ parents hid him for three months after his birth, because they saw that he was a beautiful child, and they were unafraid of the king’s edict.
24By faith Moses, when he was grown, refused to be called the son of Pharaoh’s daughter. 25He chose to suffer oppression with God’s people rather than to experience the fleeting enjoyment of sin. 26He valued disgrace for Christ above the treasures of Egypt, for he was looking ahead to his reward.

27By faith Moses left Egypt, not fearing the king’s anger; he persevered because he saw Him who is invisible. 28By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch Israel’s own firstborn.

29By faith the people passed through the Red Sea as on dry land; but when the Egyptians tried to follow,e they were drowned.

​
​
The Faith of Many

(Joshua–Malachi)

By faith the walls of Jericho fell, after the people had marched around them for seven days.
By faith the prostitute Rahab, because she welcomed the spies in peace, did not perish with those who were disobedient.

And what more shall I say?

Time will not allow me to tell of Gideon, Barak, Samson, Jephthah, David, Samuel,

and the prophets,

who through faith conquered kingdoms, administered justice,

and gained what was promised; who shut the mouths of lions,

quenched the raging fire, and escaped the edge of the sword;

who gained strength from weakness,

became mighty in battle, and put foreign armies to flight.

Women received back their dead, raised to life again.

Others were tortured and refused their release, so that they might

gain a better resurrection. 

Still others endured mocking and flogging, and even chains and imprisonment.

They were stoned, they were sawed in two, they were put to death by the sword.

They went around in sheepskins and goatskins, destitute, oppressed, and mistreated.

The world was not worthy of them.

They wandered in deserts and mountains, and hid in caves and holes in the ground.

These were all commended for their faith, yet they did

not receive what was promised. 

God had planned something better for us,

so that together with us

they would be made perfect.
​

​​

“I Am the Light of the world”


​(John 8:12)


Is the second of Seven

“I AM”

declarations of Jesus, recorded only in

John’s gospel,

that point to

His Unique Divine Identity and Purpose



In declaring Himself to be the Light of the world, Jesus was claiming that

He is the

exclusive source of spiritual

light.

No other source of spiritual truth is available to mankind. 


There are two types of light in the world. We can perceive one,

or both, or neither!

When we are born into this world, we perceive physical light,

and by it

we learn of our Creator’s handiwork in the things we see.

However, although that light is good,

there is another Light, a Light so important that

the Son of God

had to come in order to both declare and impart it to men. 

John 8:12 records,

“When Jesus spoke again to the people, He said, ‘I am the Light of the World.

Whoever follows me will never walk in darkness but have the light of life.’”

The metaphor used by the Lord in this verse speaks of the light of His Truth, the light of His Word, the light of eternal Life.

Those who Perceive the TRUE Light will never walk in spiritual darkness.

We take a candle into a room to dispel the darkness. Likewise, the Light of Jesus Christ has to be taken into the darkness of sin that engulfs the hearts and lives of those who are not following Him. That’s the condition behind having this Light—that we follow Him.

If we do not follow Him, we will not have this light, this truth, this eternal life. 

Physical light is necessary for physical life. The earth would certainly change very rapidly if there were no longer any sunlight. A forest full of trees with very thick canopies of foliage high above has very little plant life on the ground except for moss or lichen, which needs little sunlight. Plants will never move away from the light—they are said to be positively phototropic, drawn to the light.

In the same way,

spiritual light is necessary

for spiritual life,

and this

can be a good test of our

standing in Christ.

Indeed, no man can come into the true spiritual light of Jesus Christ, unless he is enabled

(John 6:37).

Following Jesus is the condition of two promises in John 8:12. First, His followers will never walk in darkness,
which is a reference to the assurance of salvation we enjoy.

As true followers of the Light, we repent of our sin in order to stay close to the Light of the world.

The second promise is that we will reflect the Light of Life. Just as He came as the Light of the world, He commands us to be “lights,” too. In Matthew 5:14–16 we see believers depicted as the light of the world. Just as the moon has no light of its own,

reflecting the light

of the sun, so are believers to

reflect the Light

of Christ so that all can see it in us.

The Light

is evident to others by the good deeds

we do in faith

and through the power of the

Holy Spirit.

The emphasis here is
​
maintaining a credible and obvious witness in the world,

a witness that shows us to be

faithful, God-honoring, trustworthy, sincere, earnest, and
honest in all that we do.

Also, we should always be ready to give an account

of the hope that we have

​(1 Peter 3:15),


​
for the gospel Light we have is not

to be covered,

but made obvious for all to see and benefit from,

that they, too,

may leave the darkness and come into the Light.



​Jesus Teaches at the Feast

After this, Jesus traveled throughout

Galilee.

He did not want to travel in Judea,

because the Jews there were

​trying to kill Him.

 However, the Jewish Feast of Tabernacles was near. So Jesus’ brothers said to Him,

“Leave here and go to Judea, so that Your disciples there may

see the works You are doing. 

For no one who wants to be known publicly acts in secret.

Since You are doing these things, show Yourself to the world.” 

For even His own brothers did not believe in Him.


Therefore, Jesus told them,

 “Although your time is always at hand, My time has not yet come.

The world cannot hate you, but it hates Me, because

I testify that its works are evil. 

Go up to the feast on your own.

I am not going up to this feast, because

My time has not yet come.”

Having said this, Jesus remained in Galilee. But after His brothers had gone up to the feast,

He also went—not publicly,

but in secret.

So the Jews were looking for Him at the feast and asking, “Where is He?”

Many in the crowds were whispering about Him. Some said, “He is a good man.” 

But others replied, “No, He deceives the people.”

Yet no one would speak publicly about Him for fear of the Jews.

About halfway through the feast, Jesus went up to the temple courts and

began to teach.

The Jews were amazed and asked,

“How did this man attain such learning without having studied?”


“My teaching is not My own,” 

Jesus replied.


 “It comes from HIM who SENT Me.


If anyone desires to do HIS will,

he will KNOW

​ whether My teaching is from God

or whether I speak on My own


 He who speaks on his own authority seeks

his own glory,

but He who seeks the glory of THE ONE

who SENT

​Him is a man of TRUTH; in Him there is


NO FALSEHOOD
​

Has not Moses given you the law? Yet not one of you keeps it
​

Why are you trying to kill Me?”


“You have a demon,” the crowd replied. “Who is trying to kill You?”

​
Jesus answered them,

 “I did one miracle, and you are all amazed.

But because Moses gave you circumcision,

you circumcise a boy on the Sabbath

(not that it is from Moses, but from the patriarchs.)

If a boy can be circumcised on the Sabbath so that the law of Moses

will not be broken,

why are you angry with Me for making the whole man

well on the Sabbath? 

Stop judging by outward appearances,

and start judging justly.”



Is Jesus the Christ?

Then some of the people of Jerusalem began to say,

“Isn’t this the man they are trying to kill? 

Yet here He is, speaking publicly,

and they are not saying anything to Him.

Have the rulers truly recognized that

this is the Christ? 


But we know where this man is from. When the Christ comes, no one will know where He is from.”


Then Jesus, still teaching in the

temple courts, cried out,


 “You know Me,

and you know where I am from.

I have not come of My own accord,

but He who sent Me is true.

You do not know Him, but I know Him,

because

I am from Him and He sent Me.”


So they tried to seize Him, but no one laid a hand on Him, because

His hour had not yet come. 

Many in the crowd, however, believed in Him and said,

“When the Christ comes,

will He perform more signs than this man?”

When the Pharisees heard the crowd whispering these things

about Jesus,

they and the chief priests sent officers to arrest Him. 

So Jesus said, 

“I am with you only a little while longer, and then

I am going to the One who

sent Me. 

You will look for Me, but you will

not find Me;

and where I am, you cannot come.”

At this, the Jews said to one another,

“Where does He intend to go that we will not find Him?

Will He go where the Jews are dispersed among the Greeks, 

and teach the Greeks?
​

What does He mean by saying,

 ‘You will look for Me, but you will not find Me,’ and, ‘Where I am, you cannot come’?”



Living Water

On the last and greatest day

of the feast,

Jesus stood up and called out in a loud voice, 


“If anyone is thirsty, let him come to Me and drink.

Whoever believes in Me, as the Scripture has said:

‘Streams of living water will flow from within him.’” 


He was speaking about the Spirit,

whom those who believed in Him

were later to receive.

For the Spirit had not yet been given, 

because

Jesus had not yet been glorified.



Division over Jesus

On hearing

these words, some of the people said,

“This is truly the Prophet.”

others declared, “This is the Christ.” 

But still others asked,

“How can the Christ come from Galilee? 

Doesn’t the Scripture say that the Christ

will come from

the line of David and from Bethlehem,

the village where David lived?


So there was division in the crowd

because of Jesus. 

Some of them wanted to seize Him, but no one

laid a hand on Him.


The Unbelief of the Jewish Leaders

Then the officers returned to the chief priests and Pharisees,

who asked them,

“Why didn’t you bring Him in?”

“Never has anyone spoken like this man!”

the officers answered.

“Have you also been deceived?” replied the Pharisees. 

“Have any of the rulers or Pharisees believed in Him?

But this crowd that does not know the law—they are under a curse.”


Nicodemus, who had gone to Jesus earlier and who himself was one of them, asked,

“Does our law

convict a man without first hearing from him

to determine what he has done?”

“Aren’t you also from Galilee?”

they replied

. “Look into it, and you will see that no prophet

comes out of Galilee.”

Then each went to his own home.



Rejoice in the Lord

Therefore, my brothers, whom I love and long for,

my joy and crown,

that is how you must stand firm in the Lord, my beloved.

I urge Euodia and Syntyche to agree with each other in the Lord. Yes, and I ask you, my true yokefellow, to help these women who have contended at my side for the gospel, along with Clement and the rest of my fellow workers, whose names are in the Book of Life.

Rejoice in the Lord always. I will say it again: Rejoice! Let your gentleness be apparent to all.

The Lord is near.

Be anxious for nothing, but in everything, by prayer and petition,

with thanksgiving,

present your requests to God.

And the peace of God, which surpasses all understanding,

will guard your hearts and your minds in Christ Jesus.

Finally, brothers, whatever is true,

whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is admirable

—if anything is excellent or praiseworthy—think on these things.

Whatever you have learned or received or heard from me, or seen in me, put it into practice.

And the God of peace will be with you.


The Generosity of the Philippians

(2 Corinthians 8:1–15)


I know how to live humbly, and I know how to abound

In any and every situation

I have learned the secret of being filled and being hungry,

of having plenty and having need.

I can do all things through Christ who gives me strength.


Nevertheless, you have done well to share in my affliction.

And as you Philippians know,

in the early days of the gospel,

when I left Macedonia, no church but you partnered

with me in the

matter of giving and receiving.

 For even while I was in Thessalonica,

you provided for my needs again and again.


Not that I am seeking a gift, but I Am

looking for the fruit

that may be credited to your account. 

I have all I need and more,

now that

I have received your gifts from Epaphroditus.

They are a fragrant offering, an acceptable sacrifice,

well-pleasing to God.
​
And my God will supply all your needs

according to

His glorious riches in Christ Jesus. 

To our God and Father be glory forever and ever.

Amen.



John 1 

The Beginning

(Genesis 1:1–2; Hebrews 11:1–3)


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.

In Him was life, and that life was the light of men. 

​The Light shines in the darkness,

and the darkness has not overcome it.


The Witness of John

There came a man who was sent from God. His name was John.

He came as a witness to testify about the Light, so that

through him everyone might believe.

He himself was not the Light, but he came to testify about the Light.

the true Light, who gives light to everyone, was coming into the world.

He was in the world,

and though the world was made through Him, the world

did not recognize Him.

He came to His own, and His own did not receive Him.

But 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 blood,

nor of the desire or will of man, but born of God.


The Word Became Flesh

(Psalm 84:1–12)

The Word became flesh and made His dwelling among us.

We have seen His glory,

the glory of the one and only Son from the Father,

full of grace and truth.

John testified concerning Him. He cried out, saying, “This is He of whom I said,

‘He who comes after me has surpassed me

because

He was before me.’”

From His fullness we have all received grace upon grace.

for the law was given through Moses;

grace and truth came through Jesus Christ. 

No one has ever seen God, but the one and only Son, who is Himself God and is at
the Father’s side, has made Him known.


The Mission of John the Baptist

(Isaiah 40:1–5; Matthew 3:1–12; Mark 1:1–8; Luke 3:1–20)

And this was John’s testimony when the Jews of Jerusalem sent priests and Levites to ask him,

“Who are you?” 
​
he did not refuse to confess, but openly declared, “I am not the Christ.”

“Then who are you?” they inquired. “Are you Elijah?” 

He said, “I am not.” 

“Are you the Prophet?” 

He answered, “No.”

So they said to him, “Who are you? We need an answer for those who sent us.

What do you say about yourself?”

John replied in the words of Isaiah the prophet: 

“I am a voice of one calling in the wilderness, 

‘Make straight the way for the Lord.’”

then the Pharisees who had been sent 

asked him, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet?”

“I baptize with water,” John replied, “but among you stands One you do not know.

He is the One who comes after me, the straps of whose sandals I am not worthy to untie.”

all this happened at Bethany beyond the Jordan, where John was baptizing.



Jesus the Lamb of God

(Matthew 3:13–17; Mark 1:9–11; Luke 3:21–22)

29The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! 30This is He of whom I said, ‘A man who comes after me has surpassed me because He was before me.’ 31I myself did not know Him, but the reason I came baptizing with water was that He might be revealed to Israel.”

32Then John testified, “I saw the Spirit descending from heaven like a dove and resting on Him. 33I myself did not know Him, but the One who sent me to baptize with water told me, ‘The man on whom you see the Spirit descend and rest is He who will baptize with the Holy Spirit.’ 34I have seen and testified that this is the Son of God.


​2 Corinthians 12:9-10
But He said to me, “My grace is sufficient for you, for My power is perfected in weakness.” Therefore I will boast all the more gladly in my weaknesses, so that the power of Christ may rest on me. / That is why, for the sake of Christ, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.

Ephesians 3:16
I ask that out of the riches of His glory He may strengthen you with power through His Spirit in your inner being,

Colossians 1:11
being strengthened with all power according to His glorious might so that you may have full endurance and patience, and joyfully

Isaiah 40:29-31
He gives power to the faint and increases the strength of the weak. / Even youths grow tired and weary, and young men stumble and fall. / But those who wait upon the LORD will renew their strength; they will mount up with wings like eagles; they will run and not grow weary, they will walk and not faint.

John 15:5
I am the vine and you are the branches. The one who remains in Me, and I in him, will bear much fruit. For apart from Me you can do nothing.

Romans 8:37
No, in all these things we are more than conquerors through Him who loved us.

1 Timothy 1:12
I thank Christ Jesus our Lord, who has strengthened me, that He considered me faithful and appointed me to service.

2 Timothy 4:17
But the Lord stood by me and strengthened me, so that through me the message would be fully proclaimed, and all the Gentiles would hear it. So I was delivered from the mouth of the lion.

1 Corinthians 15:10
But by the grace of God I am what I am, and His grace to me was not in vain. No, I worked harder than all of them—yet not I, but the grace of God that was with me.

Zechariah 4:6
So he said to me, “This is the word of the LORD to Zerubbabel: Not by might nor by power, but by My Spirit, says the LORD of Hosts.

Psalm 18:32-34
It is God who arms me with strength and makes my way clear. / He makes my feet like those of a deer and stations me upon the heights. / He trains my hands for battle; my arms can bend a bow of bronze.

2 Corinthians 3:5
Not that we are competent in ourselves to claim that anything comes from us, but our competence comes from God.

1 Peter 4:11
If 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.

2 Peter 1:3
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.

Nehemiah 8:10
Then Nehemiah told them, “Go and eat what is rich, drink what is sweet, and send out portions to those who have nothing prepared, since today is holy to our Lord. Do not grieve, for the joy of the LORD is your strength.”

John 15:4,5,7
Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me… 

2 Corinthians 3:4,5
And such trust have we through Christ to God-ward: … 

2 Corinthians 12:9,10
And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me… 

Ephesians 3:16
That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

Ephesians 6:10
Finally, my brethren, be strong in the Lord, and in the power of his might.

​


Praise Awaits God in Zion

For the choirmaster.
A Psalm of David. A song
​
Praise awaits You, O God, in Zion; 
to You our vows will be fulfilled

O You who listen to prayer, 
all people will come to You.

When iniquities prevail against me, 
You atone for our transgressions.

Blessed is the one You choose 
and bring
near to dwell in Your courts! 

We are filled with the goodness of Your house, 
the holiness of Your temple.

With awesome deeds of righteousness You answer us, 
O God of our salvation, 
the hope of all the ends of the earth 
and of the farthest seas.

You formed the mountains by Your power, 
having girded Yourself with might.
You stilled the roaring of the seas, 
the pounding of their waves, 
and the tumult of the nations.

Those who live far away fear Your wonders; 
You make the dawn and sunset shout for joy.

You attend to the earth and water it;
with abundance You enrich it. 
The streams of God are full of water, 
for You prepare our grain 
by providing for the earth.

You soak its furrows and level its ridges; 
You soften it with showers and bless its growth.

You crown the year with Your bounty, 
and Your paths overflow with plenty.

The pastures of the wilderness overflow; 
the hills are robed with joy.

The pastures are clothed with flocks, 
and the
​valleys are decked with grain. 

They shout in triumph; 
indeed, they sing.


​

​

​

​
Both Matthew 18 and Luke 15 


Record Jesus’ parable about

a Shepard who

​Leaves 99 Sheep in the fold


To Go in Search of One

that

Had Wandered Away;)



Jesus gave this illustration in response to the Pharisees

​ who

were incensed that


Jesus

“Welcomes Sinners and Eats with Them”

(Luke 15:2)


The religious leaders in Jesus’ day had structured their system to exalt the self-righteous and exclude anyone who did not live up to their often arbitrary standards (Matthew 23:28). They had added so many rules and regulations to God’s law that no one could keep them all, including the ones who drafted them.

When Jesus came along, His methodology confused them.

He seemed to be from God,

Yet He rebuked

​the outwardly righteous and welcomed the wicked

How could this man know God?

So Jesus told them a story, as

He did many times in order to explain spiritual

​ truths:

“What do you think?

If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off?

And if he finds it, truly I tell you, he is happier about that one sheep than about the ninety-nine that did not wander off. In the same way your Father in heaven is not willing that any of these little ones should perish”

(Matthew 18:12–14)

God is a Father. He counts His kids.

He rejoices that some are safely in Christ

But some are missing

Jesus had a mission “to seek and to save the lost”

(Luke 19:10)

God does not abandon the 99

But His heart aches for those not yet in the fold.


The Good Shepherd pursues the lost sheep,

calls to them, 

and allows circumstances into their lives

designed to make them look up


It is often in the bleakest of circumstances

that we finally

surrender our demands to have our own way

Luke 15:5, John 10,


Jesus refers to Himself as the Good Shepherd,


“I have other sheep that are not of this sheep pen.

I must bring them also.

They too will listen to my voice,

and there shall be one flock and one shepherd”

(verses 16–17)


“My sheep listen to my voice; I know them, and

they follow me

I give them eternal life, and they shall never perish;

no one will snatch them out of


My Hand


The 99 are still​ important but the flock is

Not Complete without the Lost Sheep


And our Good Shepard ALWAYS goes after


The Lost Sheep:)




The Parable of the Prodigal Son

 Luke 15:11–32


​The character of the forgiving father,

who remains constant throughout the story,
​

Is a picture of God

In telling the story, Jesus identifies Himself with God

In His loving attitude toward

The lost, symbolized by the younger Son


(the tax collectors and sinners of Luke 15:1)


The elder brother represents the self-righteous

​ (the Pharisees and teachers of the law of Luke 15:2)


The major theme of this parable is not so much the

conversion of the sinner,

as in the previous two parables of Luke 15,

but rather the

Restoration of a believer into fellowship with the Father


In the first two parables, the owner went out to look for what was lost

​ (Luke 15:1–10),

whereas in this story the father

waits and watches eagerly for his son’s return


We see a progression through the three parables from the relationship

​ of one in a hundred

(Luke 15:1–7), to one in ten (Luke 15:8–10), to one in one (Luke 15:11–32),


demonstrating God’s love for each individual and

His personal

attentiveness toward all humanity


We see in this story the

graciousness of the father overshadowing

the sinfulness of the son,

as it is the


memory of the

father’s goodness that brings the prodigal son to repentance

(Romans 2:4)
​

Jesus sets the scene for the Parable of the Prodigal Son

​ in Luke 15:11:

“There was a man who had two sons.”


The Younger Son

In Luke 15:12, the younger son asks his father for his share of his estate,
which would have been half of what his older brother would receive

(see Deuteronomy 21:17).

In other words, the younger son asked for 1/3 of the estate.
Though it was perfectly within his rights to ask, it was not a loving thing to do,
as it implied that he wished his father dead.

Instead of rebuking his son, the father patiently grants him his request.

This is a picture of God letting a sinner go his own way

(Deuteronomy 30:19)


Like the prodigal son, we all possess

a foolish ambition to be independent, which is at the

Root

of the sinner persisting in his sin

(Genesis 3:6; Romans 1:28).


A sinful state is a departure and distance from God

(Romans 1:21).


A sinful state is also a place of constant discontent


In Luke 12:15 Jesus says,


“Watch out!

Be on your guard against all kinds of greed;

a man’s life does not

consist in the abundance of his possessions.”

The younger son in the parable learned the hard way that

covetousness leads to a

life of dissatisfaction and disappointment.

He also learned that the

most valuable

things in life are the things we

cannot buy or replace


In Luke 15:13 the younger son travels to

a distant country

It is evident from his previous actions that
he had already
made that journey in his heart,
and the
physical departure was a display of his
willful disobedience to
all the goodness his father had offered

(Proverbs 27:19; Matthew 6:21; 12:34)

In the foreign land, the prodigal

squanders all his inheritance on selfish, shallow fulfillment,

losing everything.

His financial disaster is followed by a natural disaster in the form of a famine,

which he failed to plan for.

At this point he hires himself out to a Gentile and

finds himself 

feeding pigs, a detestable job to the Jewish people


(Leviticus 11:7)

Needless to say, the prodigal must have been incredibly desperate to willingly

take such a loathsome position.

He was paid so little and grew so hungry that he longed to eat the pig’s food.

To top it off, he could find no mercy

among the people he had chosen as his own: “No one gave him anything” 

Apparently, once his wealth was gone, so were his friends.

Even the unclean animals were better off than he was

at that point.

The prodigal son toiling in the pig pen

is a picture of the lost who has returned to a life of sin

(2 Peter 2:19–21).


The results of sin are never pretty (James 1:14–15).

The prodigal son begins to reflect

on his miserable condition, and “he came to his senses”

(Luke 15:17)

He realizes that even his father’s servants have it better

His painful circumstances help him to see

his father in anew light.

Hope

begins to dawn in his heart


(Psalm 147:11; Isaiah 40:30–31; 1 Timothy 4:10)


Apart from God, there is no

Hope!


(Ephesians 2:12; 2 Timothy 2:25–26)


The son devises a plan of action, and it shows that his repentance was genuine.

He will admit his sin (Luke 15:18),
​
and he will

give up his rights as a son and take on

the position of a servant 

He realizes he has no right to a blessing from his father,

and he has

nothing to offer his father except a life of service.

Returning home, the prodigal son

is prepared to

fall at his father’s feet and beg for mercy

In the same way, a repentant sinner coming to God is keenly

aware of his own spiritual poverty

Laying aside all

​feelings of entitlement, he brings nothing of value with him.

The sinner’s only thought is to cast

himself at the mercy of God and beg for a position of servitude

(1 John 1:9; Romans 6:6–18; 12:1).


The Father

The father in the Parable of the Prodigal Son was

Waiting

for his Son to Return


In fact, “while he was still a long

way off,

his father saw him and was filled with compassion

for him”

(Luke 15:20)


He runs to his wayward son, embraces him, and


KISSES Him


In Jesus’ day, it was not customary for a grown man to run,

yet the father runs to greet his son,

breaking convention in his love and desire for Restoration

(verse 20).

The returning son begins his prepared speech (verse 21),

but his father cuts him off and begins

issuing commands to honor his Son with


The BEST ROBE, the BEST RING, the BEST FEAST!:)


The father does not question his Son or lecture him;

instead, he JOYFULLY FORGIVES
​
Him and Receives Him back into Fellowship


What a picture of God’s love, condescension,

and grace!

God’s HEART is FULL of compassion for His children;

He stands READY to welcome

the returning sinner back HOME with


JOYOUS celebration!

The prodigal son was satisfied to return home

as a slave,

but to his surprise and delight

he is RESTORED back into

the FULL privilege of being his father’s son!!!


The weary, gaunt, filthy sinner who trudged home

was transformed into

the GUEST of HONOR in a rich man’s home.


That is what God’s grace does for a penitent sinner


(Psalm 40:2; 103:4)


Not only are WE FORGIVEN in Christ,

but we

RECEIVE the Spirit of “adoption to sonship”

(Romans 8:15).

We are HIS children, heirs of God and co-heirs

WITH CHRIST

(Romans 8:17)


The father’s command to bring the best Robe for

the returned son

is a sign of dignity and honor,

proof of the prodigal’s acceptance back

into the family


The Ring

for the Sons Hand is a

Sign of

Authority and Sonship


The sandals for his feet are a sign of his not being a servant, as

servants did not wear shoes.


The father orders the fattened calf to be prepared,

and a party is held in honor of

the returned Son

Fatted calves in those times were

Saved for SPECIAL Occasion


This was not just ANY party;

it was a

RARE and COMPLETE CELEBRATION


All these things represent what we

Receive in Christ upon Salvation:

The Robe

of the

Redeemer’s Righteousness


(Isaiah 61:10),


​the privilege of partaking of the Spirit of Adoption

(Ephesians 1:5),

and feet fitted with the readiness that comes from

the Gospel of Peace,

prepared to walk in the Ways of Holiness

(Ephesians 6:15).


The actions of the father in the parable

show us that

“the Lord does not treat us as our sins deserve

or Repay us

according to our Inequities


For as high as the heavens are Above

the earth, So Great

is his love for those who fear him;

as far

as the east is from the west,

so far

has he removed our transgressions

from us.


As a father has compassion on his children,

so the Lord has

compassion on those who fear him”


(Psalm 103:10–13).


Instead of condemnation, there is

rejoicing for a son who

“was dead and is alive again; he was lost and


is found”


(Luke 15:32; cf. Romans 8:1; John 5:24).


The Feast is a picture of what

occurs in Heaven

over one repentant sinner


(Luke 15:7, 10)



The Older Son

The final, tragic character in the Parable of the Prodigal Son is the older son. As the older son comes in from the field, he hears music and dancing. He finds out from one of the servants that his younger brother has come home and that what he hears is the sound of jubilation over his brother’s safe return. The older brother becomes angry and refuses to go into the house. His father goes to his older son and pleads with him to come in. “But he answered his father,

‘Look! All these years I’ve been slaving for you and never disobeyed your orders.

​Yet you never gave me even a young goat so I could celebrate with my friends. But when this son of yours

who has squandered your property with prostitutes comes home, you kill the fattened calf for him!’”

(Luke 15:29–30).


The father answers gently:

“My son, . . .

you are always with me, and everything

I have is yours.

But we had to celebrate and be glad” 


The older son’s words and actions reveal several things about him: 1) His relationship with his father was based on works and merit. He points out to his father that he has always been obedient as he’s been “slaving away”; thus, he deserves a party—he has earned it. 2) He despises his younger brother as undeserving of the father’s favor.

3) He does not understand grace and has no room for forgiveness. In fact, the demonstration of grace toward his brother makes him angry. His brother does not deserve a party. 4) He has disowned the prodigal as a brother, referring to him as “this son of yours” (verse 30). 5) He thinks his father is stingy and unfair: “You never gave me even a young goat” (verse 29).

The father’s words are corrective in several ways:

1) His older son should know that their relationship is not based on performance:

“My son, . . . you are always with me, and everything I have is yours”

(Luke 15:31). 2)

​
His older son should accept his brother as part of the family.

The father refers to the prodigal as “this brother of yours” (verse 32).

3) His older son could have enjoyed a party any time he wanted,
but he never utilized the blessings at his disposal.

4) Grace is necessary and appropriate: “We had to celebrate” (verse 32).


The Pharisees and the teachers of the law,

mentioned in Luke 15:1,

are portrayed as the older brother in the parable.

Outwardly,

they lived blameless lives, but inwardly

their attitudes were abominable

(Matthew 23:25–28)


They saw their relationship with God as based

on their performance,

and they considered themselves deserving

of God’s favor--

unlike the undeserving sinners around them.


They did not understand


Grace


and were, in fact, angered by it.


They had no room for forgiveness. They saw no kinship between

sinners and themselves.


They viewed God as rather stingy in His blessings.

And they

considered that, if God were to accept

tax collectors and sinners

into His family, then God would be unfair.


The older brother’s focus was on himself and his own
​ service; as a result,
he had no joy in his brother’s arrival home.
He was so consumed with justice and equity
(as he saw them) that he failed to see

the value of his

brother’s repentance and return


The Parable of the Prodigal Son is one

of Scripture’s


Most

BEAUTIFUL Illustrations

of
​

God’s GRACE!


We have all sinned and fallen short of the


Glory of God


(Romans 3:23).


We are all prodigals in that we have run

from God,

selfishly squandered our resources,

and, to some degree, wallowed in sin.

We All Sin, it just looks differently from

​person to person

Not one is righteousness on human merit


But God is ready to Forgive!


He Will Save the contrite, not by Works

but


By His


Grace, through Faith


(Ephesians 2:9; Romans 9:16; Psalm 51:5).




That is the ROOT MESSAGE

of the



GOSPEL of GRACE:)
​




​

LOVED taking the kiddos to See The Last Supper
​this evening; A MUST SEE!!










​
​

ISAIAH 6 AND
​

THE GREAT COMMISSION:


WHO WILL GO?​


ONE FOR ISRAEL




      God loves to work in partnership with people, and has tasked us with the Great Commission: to tell the whole world about Jesus. His famous last words before returning to the Father went like this:
​
“All authority in heaven and on earth has been given to me.Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matthew 28:18-20)
He even told His disciples the end will come only after it is completed:

“This gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come” (Matthew 24:14).

I met a man from one of the far off nations who had come to visit Jerusalem and shared some wisdom on the matter. He carries a great passion for the global plan of Jesus for the end times, especially concerning the Great Commandment and the Great Commission, and has brought many hundreds to Israel over the years. And surprisingly, even though thousands have been affected by his ministry, he emphasized the need to go deep with a few. His motto was “small tables, big victories”.
​

SMALL TABLES, BIG VICTORIES

The deeper we go in our relationships with one another,

the greater the impact

we have together in God’s kingdom.

“With relational depth comes kingdom breadth,” he says. He believes even small numbers can make a disproportionate impact when we have the courage to go beyond the superficial in relationship.
“It can be tempting to go big,” he continued, but added, “intimacy and communion brings transformation”. Of course not everyone is instantly transformed, as Jesus knew all too well. Mariano reminded me that Jesus was fully aware of Judas and his destiny even as they sat down to eat together at the Last Supper. Jesus loved everyone around that table, even though He was not unaware of the traitors and doubters. But we are called to love even our enemies.

Many other ministries also emphasize focusing on deep relationships which yield multiplication over addition, as there’s an exponential increase that happens with multiplication which far outstrips addition in a very short time. By taking the time to pass on all we know and make disciples thoroughly, we will see far greater growth and spread of the gospel than if we are simply imparting a simple message and moving on, even if we do it hundreds of times. The Great Commission is about discipleship, and discipleship requires relationship. By investing deeply in a few who will go on to do the same, we can see greater impact.

“What you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also,” Paul told Timothy (2 Timothy 2:2)

It’s the kingdom way. In addition to being sent out geographically, God is sending us to go deep relationally. This is how we build the kingdom of God. Relational depth, kingdom breadth.

This is the most effective way to fulfill the Great Commission.

ISRAEL IS CALLINGIsaiah 6 is another passage of sending. Isaiah is awestruck as he faces a vision of God in all His glory, high and lifted up, with the train of His robe filling the temple. Isaiah, like any of us, immediately became conscious of his sin before a holy God. God in His great mercy takes Isaiah’s sin, but has a commission to give:
​
And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?”
Then I said, “Here I am! Send me.” (Isaiah 6:8)

The words Isaiah said, “Here I am!” is one word in Hebrew: Hineni! It’s an expression of complete readiness and attention. He was willing to do whatever job God would have him do. God sent Isaiah to give messages that the people were unable to receive, but we read them and feed off the messages of Isaiah to this day. No word of truth delivered on behalf of God is ever wasted. Today Israel is reeling with pain and in dire need of hope. As Israel reaches to find meaning and comfort, many are open to spiritual things in ways they never have been before.

Is God calling you to go? Is He sending you somewhere? God calls His people, today as always, to be willing to go and be an emissary of His message.

Perhaps He is calling you to come to Israel. It’s true that rockets are still being fired at Israel from all sorts of directions, but it’s ironically also true that Israel is safer now than it has been for a long time, and Israel needs the comfort of the Lord very deeply.

THE JOY THAT AWAITS

​Having arrived in Israel on the eleventh day of the eleventh month, Mariano Sennewald pointed out that Isaiah 11:11 paints a glorious picture as an encouragement for us. As we seek to apply ourselves to the Great Commission, a picture of the millennial reign of Jesus that will come after its completion is before us—all will be well when the Messiah comes to rule and reign at last. All creation groans for the moment. The lion will lie down with the lamb, children can play with snakes, and no harm will come to them.


They shall not hurt or destroy
    in all my holy mountain;
for the earth shall be full of the knowledge of the Lord
    as the waters cover the sea.

(Isaiah 11:9)

​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 God

 that 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, “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).


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).

 The Lord’s faithful love endures forever

(Psalm 136:7, 13, 21).


For believers in Jesus Christ,

God’s love ​is a

constant supply poured

out by

The Holy Spirit


(Romans 5:5)

​“Behold, My servant will prosper, He will be high and lifted up and greatly exalted" (Isa 52:13). "Therefore, I will allot Him a portion with the great, and He will divide the booty with the strong; because He poured out Himself to death, and was numbered with the transgressors; yet He Himself bore the sin of many, and interceded for the transgressors" (Isa 53:12).

The identity of this servant is one of the most contested issues in biblical interpretation. Since the time of Rashi, the Jewish community has argued the servant of the LORD in Isaiah 52:13—53:12 is Israel (or a righteous remnant of Israel). On the other hand, followers of Yeshua since the first century have argued the servant of the LORD in Isaiah 53 is the Messiah. The stakes of this disagreement are high because a Messianic interpretation of this passage would mean there is only one person in Israel's history who matches the prophetic description of Isaiah's fourth "Servant Song" (Isa 52:13 - 53:12). So who's right? Let me put forth an argument for the Messianic interpretation, which has never been considered before to the best of my knowledge.

It is common knowledge among Bible scholars that Isaiah chapters 40-55 describe Israel's future redemption as a "new exodus" since the prophet directly borrows unique vocabulary, themes, and motifs from the story of the first exodus (Exodus 1-15) to describe Israel's future redemption. Within this contextual framework, the fourth and final "Servant Song" climaxes Isaiah's "new exodus." For this reason, Isaiah 52:10-12 is filled with allusions to the grand finale of the exodus story. The words of Isaiah 52:10 have been borrowed from Exodus 14:13. The words of Isaiah 52:11 have been borrowed from Exodus 12:21. The words of Isaiah 52:12 have been borrowed from several key passages from the climax of the Exodus story as well (see Exod 12:11; 13:21; 14:19). It's crucial to notice that all of Isaiah's allusions here (i.e., Isaiah 52:10-12) are explicitly taken from the climactic final chapters of the exodus story (Exodus 12-14).

By reading these final chapters in the Exodus story again, we will notice that the grand finale of the Exodus story (just after the parting of the Reed Sea) is the exaltation of Moses, the servant of the LORD: "When Israel saw the great power which the LORD had used against the Egyptians, the people feared the LORD, and they believed in the LORD and His servant Moses" (Exod 14:31). Remarkably, the book of Joshua, a book which seeks to present Joshua as a "new Moses," also highlights the exaltation of Joshua the servant of the LORD (see Josh 24:29) as the grand finale of Israel's entrance into the Promised Land just after the parting of the Jordan River: "On that day the LORD exalted Joshua in the sight of all Israel; so that they revered him, just as they had revered Moses all the days of his life" (Josh 4:14).
​
The exaltation of the servant of the LORD in the climax of Isaiah's new exodus (Isaiah 53) follows this same pattern. Suppose we want to be consistent with Isaiah's use of the exodus analogy and faithful to his literary intentions. In that case, we must identify the servant of the LORD in Isaiah 52:13—53:12, not as Israel, but as Israel's Moses-like redeemer, whom the NT authors have correctly identified as Yeshua the Messiah (see Acts 8:30-35)!

And just as Moses sang a song of redemption (Exodus 15) immediately after God exalted him (Exod 14:31), so we long for that day when our people will finally exalt the servant who "bore the sin of many" (Isa 53:12), and burst out in a joyous song of redemption too! "'Shout for joy, O barren one, you who have borne no child; break forth into joyful shouting and cry aloud, you who have not travailed; for the sons of the desolate one will be more numerous than the sons of the married woman,' says the LORD" (Isa 54:1).

​March 18, 2025
​

​

​​God's Promises to Israel Stand Forever -
​

We Stand With Israel

NRB 2025


The Jewish people have

carried

God’s light to the world

for

thousands of years.

​

As Christians,

we recognize our deep spiritual connection

to Israel

and stand in love and solidarity.


We celebrate God’s unbreakable covenant with Israel

and share

His message of hope, unity, and love for the future!

God’s Great and Precious Promises

Come from their Source:)


Peter says these Promises

Stem from

God’s “glory and goodness”


(2 Peter 1:3).


He has made promises to His people in His Word because

He is glorious and because He is good.

God’s great and precious promises: their recipients. 

Peter is writing to

those who have received faith in the Savior

(2 Peter 1:1).

In verse 3, Peter refers to them as

being “called” by God.

The promises of God’s Word benefit

believers in Jesus Christ

God’s great and precious promises: their description. The promises

​God has made

to His children are “great” or, as some translations

say, “magnificent.”

Not only that, but they are “very” great.

And they are “precious”; that is,

God’s promises are of inexpressible value


What God has promised is exceedingly magnificent and of the utmost worth. 

God’s great and precious promises: their result. 

It is through the promises of God that we “participate in the divine nature”

we undergo a

radical spiritual transformation and are made new creations in Christ

(2 Corinthians 5:17)


 The promises of God have a sanctifying effect on us.

With the Word of God and the Spirit of God, we have

​ “everything we need”

All of God’s promises are wonderful, but we will look at some of

the promises related to Peter’s next words, promises concerning

the believer’s forgiveness, eternal life, and participation in the divine nature:
​

Psalm 23:6,

“Surely your goodness and love will follow me all the days of my life, and

​I will dwell in the house of the Lord forever.”

Isaiah 1:18, “‘Come now, let us settle the matter,’

says the LORD.

‘Though your sins are like scarlet, they shall be as white as snow;

though they are red as crimson, they shall be like wool.’”
​

Ezekiel 36:26,

​“I will give you a new heart and put a new spirit in you.”
​

John 6:37, “All those the Father gives me will come to me, and whoever comes to me I will never drive away.”

Matthew 11:28–29, “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.”

Acts 2:21; cf. Joel 2:32, “Everyone who calls on the name of the Lord will be saved.”

John 7:38, “Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.”

Acts 10:43, “Everyone who believes in him receives forgiveness of sins through his name.”

Acts 13:39, “Through him everyone who believes is set free from every sin, a justification you
​were not able to obtain under the law of Moses.”

John 10:28, “I give them eternal life, and they shall never perish; no one will snatch them out of my hand.”

John 14:3, “I will come back and take you to be with me that you also may be where I am.”

John 14:19, “Because I live, you also will live.”

John 6:40, “For my Father’s will is that everyone who looks to the Son and believes in him shall
have eternal life, and I will raise them up at the last day.”


These are not just empty words.

They are God’s “great and precious”--Magnificent and Valuable

—Promises to us in Christ

they are the Truest Reality


Isaiah 55:10–11 

​
As the rain cometh down, and the snow from heaven, . . . So shall my word be that
goeth forth out of my mouth: it shall not return unto me void” (KJV).

​The word void means “empty.”

​
God’s Word

“Will Accomplish what I Desire

and Achieve

The Purpose for which


I Sent it.”
​

Rain and snow come from above and do not return

back Above

​without accomplishing their Purpose


God compares His Word

to the rain and snow because, like the precipitation,

God’s Word always fulfills His good purposes.

When God says that His Word will not return to Him void,

we can know that

He has an intention for His Word. God’s Word is from above.

He “breathed out” His words to us, and they were recorded in the Bible

(2 Timothy 3:16).

Every word He gave humanity is purposeful and was given for a reason.

Through His Word, we know that

​ God loves us and that Jesus died to free us from sin and death;

we also learn how to live in light of those truths.

When God says that His Word will not return to Him void, we are encouraged to
​absorb it into our lives as the ground soaks up the rain and snow.

​
​The Truth 

Will not Return Void as our Hearts are Changed

(2 Timothy 3:16–17)

God's Word will always accomplish what He desires.

When God says that His Word will not return to Him void,

we understand that God is sovereign.

The promise is that God’s Word will Accomplish what

He wants it to

Like the Wind that blows wherever it Pleases,

the

Holy Spirit Moves in Mysterious Ways
​

​ (John 3:8)


God may use His Word in surprising ways, at surprising times,

​and in surprising people


God’s Word will not Return Void

It is too Powerful


When God said,

“Let there be light,” the immediate result was that


“There was Light”


(Genesis 1:3)


When Jesus said,

“Peace! Be still!” the Wind ceased and the Sea Calmed

(Mark 4:39)


God’s Word will always Prosper;

God will succeed, and those who

​Receive

His Word will be overcomers as well


(1 John 5:4).













​

​

.







.



​



​

Part One: The Annunciation, Part Two: The Visitation, 
Part Three: The Nativity, 
Part Four: The Presentation, Part Five: Finding Jesus, 
Part Six: Wedding at Cana, Part Seven: The Cross.  


​
​
“To the one who is victorious,

I will give some of the hidden manna.

I will also give that person a white stone

with a new name written on it,

known

only to the one who receives it”

​
(Revelation 2:17).


. Important buildings were commonly made of

​white marble,

​ including the temple of Asclepius in Pergamum

(the city of the church Jesus is addressing in Revelation 2:17).


In front of the temple were white marble pillars

engraved with the

Names of people Healed by the God


 The word translated “white” in Revelation 2:17 is leukos and can also mean

“brilliant, bright.”

This interpretation holds that on the stone is written the name of Christ, not the name of the believer.

Revelation mentions that the name of Christ is written on the foreheads of the saints

(Revelation 3:12; Revelation 14:1, and Revelation 14:20).


The winner of a contest

was awarded a white stone with

his name inscribed on it.

This served as his “ticket” to a special

awards banquet.

Jesus promises the overcomers entrance

to the

eternal victory celebration in heaven.

The “new name” most likely refers

​to the

Holy Spirit’s work of

conforming believers to the


holiness of Christ

​
(see Romans 8:29; Colossians 3:10).


​The Coronation of Mary

Revelation 12:1-6 gives us great insight into the honor Christ has given his mother. A sign appears in the heavens! A woman crowned with twelve stars and adorned with the sun. She stands on the moon, about to give birth to a male child. A son “who is to rule all the nations with a rod of iron.”

In all of human history no woman has ever been granted so much honor as Mary. It is fitting to see her adorned with a crown. God chose her alone to be his mother. This is not merely a biological relationship. Christ was subject to Mary as a son is subject to his mother. The Lord of all creation made himself subject to the authority of Mary.

Jesus is the heir to the throne of David. In the Davidic kingdom, the king’s mother held a special place of honor. She is the Gebirah, or Queen Mother. She held great esteem, honored not only by her son, but by the entire kingdom. In her turn, the queen mother acted as an advocate for the people, bringing petitions to her son, but never usurping his authority. In Revelation 12 we see Mary revealed as Queen Mother to Christ


​John begins his letter 

Proclaiming


The Word of Life
​

“‭‭That which was from the beginning, which we

have heard,

which we have seen with

our eyes,

which we have looked at and our hands

have touched--

this we proclaim concerning

The Word of Life.”


The “Word of life” is

Jesus,

The Gospel, the Message

of

salvation and reconciliation

made possible by the

Son of God
​

(Philippians 2:16)


‬‬ The Greek term for “word” is logos, recognized by Greeks as the medium through which God created the world and communicated with His creation. The Jews understood “the word” in the Old Testament as the means through which God created the cosmos (Psalm 33:6). Given these understandings, John aptly introduces Jesus as the Logos in both his Gospel and his first letter, emphasizing Jesus as the One through whom the world was made and life blossomed (John 1:3–4).


Eternal life also comes through

Jesus,

confirming

His role as the Word of life.

As John 3:16 indicates,

“‭‭For this is how God loved the world:

​He gave his one and only Son,

so that everyone

who believes in him will not perish

but have eternal life”


Jesus, in John 14:6,

identifies Himself as

“the way, the truth and the life.”

‬‬ Thus, only the Word of Life imparts true life;

seeking

​eternal life apart from Him proves futile.

Jesus is not just the Giver of life;

He IS Life

Believing in the person and redemptive

work of the Word

of life

grants eternal life.


 In light

of many options, why should we hold

on to

the exclusivity of Christ?

Even professed Christians struggle with this.

However, it is not intolerant

for God to possess the key to His presence


He controls access to His home in heaven,

just as

we possess access to ours

on earth

The crucial question is whether Jesus is who Scripture presents Him to be.

​If yes, denying His exclusivity

would be unloving, especially when we profess Him as Savior. 


The only loving response to those

who

are spiritually hungry

is to point them to where

the Bread is


Following Jesus’ miracle of the feeding of five thousand,

the Lord gave a discourse on

His being the Bread of life that came down from heaven

(John 6:35).


Many Turned Away from Jesus at that Time

(verse 66).


“Then Jesus turned to the Twelve

and

asked, ‘Are you also going to leave?’


Simon Peter replied, ‘Lord, to whom would we go?


You have the words that give eternal life’”
​

(verses 67–68, NLT)


The Bread of life is the Word of life, and

the disciples recognized this truth.


Jesus is the Word of life, the Logos that

gave life at creation

and gives life in the new creation.


Judas was one of these twelve disciples that

accompanied

​Jesus throughout his ministry, 

including the feeding of the five thousand

Despite

witnessing Jesus's miracles and teachings,

Judas later betrayed

Jesus, leading to his crucifixion

Though Judas was used by God to fulfill 

a specific Purpose so that the Scriptures

may be fulfilled,

he was not a witnessing disciple who 

continued to proclaim

The Message of Jesus Christ  


Jesus proclaimed to the crowds listening to His Sermon on the Mount that they knew they

were to love their neighbor because

the command to love our neighbor was a law of God (Leviticus 19:18).

While no Bible verse explicitly says “hate your enemy,” the Pharisees may have somewhat

​misapplied some of the

Old Testament passages about hatred for God’s enemies (Psalm 139:19-22; 140:9-11).

: “Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven”

Matthew 5:44-45

Jesus goes on to explain that loving those who love us is easy and even unbelievers can do that.

Then He commands us to “be perfect, therefore, as your heavenly Father is perfect”

(Matthew 5:43-48)
​

We hate offenses that offend us and God, but we still love the Person. 
​
Jesus explained to His followers that they should adhere to the

real meaning of God’s law

by loving their enemies as well as their neighbors.

A Pharisee once asked Jesus, “Who is my neighbor?”

(Luke 10:29).


Jesus then told the Parable of the Good Samaritan.

Here Jesus taught that

His followers must demonstrate love to all kinds of people--

​no matter

what faith, nationality, or personality—enemies included.

Love your enemies and “pray for those who persecute you,”

By using an illustration of the sun rising and the rain falling on both the good and the evil,

Jesus shows God’s undiscriminating love to all people.

His disciples then must reflect His character and exhibit this same undiscriminating love for both friends and enemies. Jesus is teaching us that we must live by a higher standard than what the world expects—a standard that is impossible for us to attain by our own efforts.

It’s only through the power of God’s Spirit that His people can truly love their enemies

(Romans 12:14-21).

Finally, after giving us the admonition to love our enemies, Jesus then gives us this command: “Be perfect, therefore, as your heavenly Father is perfect” (Matthew 5:48). As sons of our Father (Matthew 5:45), we are to be perfect, even as He is perfect. This is utterly impossible for sinful man to achieve. This unattainable standard is exactly what the Law itself demanded (James 2:10). So how can Jesus demand the impossible? He later tells us, “With man this is impossible, but with God all things are possible” (Matthew 19:26). That which God demands, only He can accomplish, including the demand to love our enemies. What is impossible for man becomes possible for those who give their lives to Jesus Christ through the power of the Holy Spirit who lives in our hearts.

Paul reminds his readers that we all serve the same Lord

and are part of the same body.

He talks about Christ giving

​ apostles, prophets, evangelists, pastors, and teachers

“to equip his people for works of service,

so that the body of Christ

may be built up until we all reach unity in the faith and

in the knowledge of the Son of God

and become mature,

attaining to the whole measure of the fullness of Christ”

(Ephesians 4:12–13).

Having reached maturity, we will not be spiritual infants, easily deceived,

and tossed to and fro

“by the cunning and craftiness of people in their deceitful scheming”

(Ephesians 4:14).

In this context--of church unity and spiritual maturity—Paul writes, “Speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ” (Ephesians 4:15). Rather than be spiritually immature and easily deceived, we are to speak the truth to one another, with love, so that we can all grow in maturity. We are to train one another in truth—the foundational gospel truths, truths about who God is and what He has called us to do, hard truths of correction, etc.—and our motivation to do so is love.

The Bible says that “love is of God” and “God is love” (1 John 4:7–8); in other words, love is a fundamental characteristic of who God is. Everything God does is impelled and influenced by His love. There is a distinct word for the type of love that God displays. In the Greek, this word is agape, and it refers to a benevolent and charitable love that seeks the best for the loved one.

​First John 4:18 says that “perfect love casts out fear.” The whole verse says this: “There is no fear in love. But perfect love casts out fear, because fear has to do with punishment. The one who fears is not made perfect in love.”

The context here is important: verse 17 says,

“This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus.”

The “fear” that perfect loves casts out is the fear of God’s judgment. We know that Judgment Day is coming, but those who are in Christ know the love of God, which drives away fear of condemnation. The dismissal of the fear of judgment is one of the main functions of God’s love. The person without Christ is under judgment and has plenty to fear (John 3:18), but, once a person is in Christ, the fear of judgment is gone. He is reconciled to God, and “there is now no condemnation for those who are in Christ Jesus” (Romans 8:1).

Part of understanding the love of God is knowing that God’s judgment fell on Jesus at the cross so that we can be spared: “The Lord has laid on him the iniquity of us all” (Isaiah 53:6). Jesus’ sacrifice propitiated (appeased) God’s justice and won His good favor (1 John 2:2, ESV). Jesus spoke often of His mission: “God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:17). The only person who must fear judgment is the one who rejects Jesus Christ: “Whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (verse 18).

The Bible says that nothing can separate the believer from the love of God in Christ (Romans 8:38–39). God’s love does not wax and wane; it is not a fickle, emotional sensation. God’s love for sinners is why Christ died on the cross. God’s love for those who trust in Christ is why He holds them in His hand and promises never to let them go (John 10:29). That divine love should take away our fear: “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom” (Luke 12:32).

“There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love” (1 John 4:18). If, as a child of God, we still fear God’s punishment, we have not yet reached the point of maturity in love. To help us be complete in love, God has liberally sprinkled encouragement against fear throughout the Bible. God tells us not to be afraid of being alone, of being too weak, of not being heard in our prayers, or of being destitute of physical necessities. These admonishments cover many different aspects of the “spirit of fear.”

The key to overcoming fear is total and complete trust in God.

​Trusting God is how Shadrach, Meshach, and Abednego faced the fiery furnace without fear (Daniel 3). Trusting God is how Stephen stood before his killers fearlessly (Acts 7). To trust God is to refuse to give in to fear. Even in the darkest times, we can trust in God to make things right. This trust comes from knowing God and knowing that He is good. Once we have learned to put our trust in God, we will no longer be afraid of the things that come against us. We will be like the psalmist who said with confidence, “Let all who take refuge in you be glad; let them ever sing for joy. Spread your protection over them, that those who love your name may rejoice in you” (Psalm 5:11).

In summary, the word perfect in 1 John 4:18 means “complete” or “mature,” and the love that is referred to

is God’s selfless agape love

The fear that this perfect love drives out is the fear of punishment


Jesus Himself rarely expressed righteous anger

over

the specific sins of the people, specifically angered by the commercial activities

within the temple courts,

driving out merchants and money changers, overturning tables

and scattering coins,

emphasizing the temple's sanctity as a place of prayer,

not a marketplace


(Mark 3:1–5; Matthew 21:12–13; Luke 19:41–44).


But His anger was directed

at sinful

​behaviors and unmistakable injustice


​
Jesus is Cleansing his Holy Temple 

from what

​ Jesus identifies as the Root Cause of Defilement

The only time Jesus refers to the Devil as a Person

is  Judas,

To demonstrate his Message ​against Idolatry hindering

The Gospel Message

and to the

teachers of the Law of Moses, for hypocrisy,

whom in their response claimed Jesus

was the

one who was the Devil

 
Only the Son of God Can

​Speak

In the Fathers Authority


He and the Father are

One
​

Healing a Man
​
with a withered hand marks the

third time

Jesus has done

Something Controversial on a Sabbath


(Mark 1:21–26, 29–31; 2:23–28)


Luke 6:6 says that this is a separate Sabbath from the one in which

the disciples picked heads of grain from a field

​ (Mark 2:23–28; Luke 6:1–5).

This time, Jesus acts for the express purpose of confronting

​the Pharisees' uncharitable beliefs.

​The healing itself is almost lost in the bickering of Jesus' critics. 

Although we are not told what town He is in, many assume Jesus is still

in Capernaum. "Synagogue" is from the Greek

Root word sunagoge 

​which means "a gathering or assembly." In reference

to a religious center,

this is a place where Jews gather

to read Scripture

and discuss what the passages mean. 


Luke 6:6 specifies that the man's right hand is withered

The prevailing culture assumed—if not demanded—that people favor the use of their right hands. In a society dependent on agriculture and other labor-based employment, this would make it difficult for the man to work.

What is sometimes called the "triumphal entry" of Jesus into Jerusalem happened on Sunday. This began what is often called Holy Week or Passion Week. All four gospel accounts include numerous details about this week. By compiling those accounts, a timeline of the last days of Jesus' earthly ministry can be formed. 

Matthew has condensed and arranged the events of the week more by topic than by the order in which they took place. Most likely, the moment Jesus enters the temple and drives out the moneychangers takes place on Monday and not on Sunday

​ immediately following His entry into the city.

This appears to be the second time that Jesus "cleansed" the Temple in

Thus Way

John described a similar event that seems to have taken place early in Jesus' ministry

(John 2:13–17). 

At that time in history, the Jewish temple in Jerusalem was enormous. It dominated the city, covering a space of 172,000 square yards—more than 140,000 square meters—an area larger than most American football stadiums.

The outer area of the temple was called the Court

of the Gentiles.

​ That's likely where this marketplace

was set up. 

The problem Jesus addresses here is not that business was being done for

​the purposes of temple worship.

Those coming to make sacrifices, especially from out of town, were required to

purchase animals for sacrifice and to pay their annual

temple tax.

However, the temple tax could not be paid with

foreign money,

and several currencies were in use in and around Israel at the time.

This required "money changers" to provide the service of

trading

temple currency for other currencies.

That required some kind of a temple bank and perhaps the setting of

​exchange rates between currencies.

It was all necessary. 

Rather, Jesus may have been upset about either or both of two issues.

First, it's possible Jesus objected to the

placement of this market inside the

temple grounds,

which were

meant as a holy place devoted to prayer and the worship of God.

Second, there's reason to think buyers and sellers were

overcharging

those who came to worship--

they

​ were taking advantage of


Traveling People


These pilgrims had no other

options for

buying animals, including pigeons,

or Changing

their Money for the Temple Currency


The businessmen were working the Temple

like a business,


Buying low and Selling high,

​perhaps

depending on the Supply and Demand


of Resources


In this case, Jesus doesn't deliver a sermon about

​corruption


He acts, pointing forward to the coming

judgment​ of God


Jesus drives all the buyers and sellers from
​

The Temple


He overturns tables and chairs.


He is forceful enough

​ to send

those there for business out

into the Streets


(Mark 11:15–18).
​
​

​​The Triumphal Entry

(Zechariah 9:9–13; Matthew 21:1–11; Luke 19:28–40; John 12:12–19)

As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent out two of His disciples and said to them, “Go into the village ahead of you, and as soon as you enter it, you will find a colt tied there, on which no one has ever sat. Untie it and bring it here. If anyone asks, ‘Why are you doing this?’ tell him, ‘The Lord needs it and will return it shortly.’”

So they went and found the colt outside in the street,

tied at a doorway.

They untied it, and some who were standing there asked, “Why are you untying the colt?”

The disciples answered as Jesus had instructed them, and the people gave them permission.
then they led the colt to Jesus and threw their cloaks over it, and He sat on it.

Many in the crowd spread their cloaks on the road,

while others spread branches they had cut from

the fields.

the ones who went ahead and those who followed were shouting: 

“Hosanna!”

“Blessed is He who comes in the name of the Lord!”

Blessed is the coming kingdom of our father David!” 

“Hosanna in the highest!”

Then Jesus entered Jerusalem and went

into the temple courts. 

​He looked around at everything, but since it was already late,

He went out to Bethany with the Twelve.


Jesus Curses the Fig Tree

(Matthew 21:18–22; Mark 11:20–25)

The next day, when they had left Bethany,

Jesus was hungry.

Seeing in the distance a fig tree in leaf,

He went to see if there was any fruit on it. But when

He reached it,

He found nothing on it except leaves, since it was not the season for figs.

Then He said to the tree, “May no one ever eat of your fruit again.” 


And His disciples heard this statement.



Jesus Cleanses the Temple

(Matthew 21:12–17; Luke 19:45–48; John 2:12–25)

When they arrived in Jerusalem, Jesus entered the temple courts and began to

​drive out

​those who were buying and selling there.

He overturned the tables

of the money changers and the seats of those

selling doves.

And He would not allow anyone to carry merchandise

through the temple courts. 


Then Jesus began to teach them, and

He declared, “Is it not written:


‘My House will be

called

A house of prayer for


All The Nations?


But you have made it

​
“a den of robbers.’


when the chief priests and scribes heard this, they looked

for a way to kill Him.


For they were afraid of Him,

because the whole crowd was astonished

at His teaching.

And when evening came, Jesus and His disciples

went out of the city

​

The Withered Fig Tree

(Matthew 21:18–22; Mark 11:12–14)

As they were

​walking back in the morning, they saw the fig tree

withered from its


 Roots


Peter remembered it

and said,

“Look, Rabbi! The fig tree You cursed

has withered.”



Have faith in God,”


 Jesus said to them.“Truly I tell you

that if anyone says to this mountain,

‘Be lifted up

​and thrown into the sea,’ and has no doubt in

his heart but believes

​that it will happen, it will be done for him. 

Therefore I tell you,

whatever you ask for

in prayer, believe that you have received it,

and it will be yours.


And when you stand to pray,

if you hold anything against another,

forgive it,

so that your Father in heaven will

forgive your trespasses as well.



Jesus’ Authority Challenged

(Matthew 21:23–27; Luke 20:1–8)


After their return to Jerusalem, Jesus was walking in the temple courts, and the chief priests, scribes, and elders came up to Him. 

By what authority are You doing these things?” they asked. “And who gave You the authority to do them?”

“I will ask you one question,” Jesus replied, “and if you answer Me, I will tell you by what authority I am doing these things.



John’s baptism--

was it

from heaven or from

​ men?


Answer Me!”


They deliberated among themselves

what they should answer: “If we say, ‘From heaven,’

He will ask, ‘Why then did you not believe him?’

but if we say, ‘From men’...” they were afraid of the people,


for they all held that

John truly was a prophet


so they answered, “We do not know.” 

And Jesus replied, 

“Neither will I

tell you by what authority I am doing these things.”




Isaiah 11:10:


“In that day the Root of Jesse will Stand

as a banner for the peoples;

the Nations will rally to him, and his

Resting place will be Glorious.”

​
Jesus came to fulfill what “the old” anticipated and to usher in a new covenant and fundamentally new era of history. His followers would not be under the previous administration that had guarded God’s people since Moses. Jesus himself says he did not come to destroy the Law and Prophets, but to do something even more striking: fulfill them (Matthew 5:17). That is, fulfill like prophecy.

​Not simply keep the Ten in place, or remain under them, or leave them untouched, but fulfill them—first in his own person, and then by his Spirit in his church. He came not to cast off Moses, but to fulfill Jeremiah, and in doing so, he accomplished what is even more radical: establishing himself as the supreme authority, putting God’s law within his people (rather than on tablets), writing it on their hearts (rather than stone), and making all his people to know him

 (Jeremiah 31:31–34).

Christians are not under the Law of Moses, of which the Decalogue is a part,

but they are under the law of Christ

(see Galatians 5—6). We are to love God and love people (Matthew 22:36–40)

Following the commands “Do not covet,” “Do not steal,” etc., are obvious

ways of loving God ​and loving your neighbor as yourself

The Bible Specifically warns against covetousness,

particularly the love of money, as it is considered

​the Root of evil and can lead

​ individuals away from faith and into sorrow

The Root

of

Jesse is the Messiah

The “root” of a family is its progenitor. Jesse was King David’s father.

We know from the genealogical records (Matthew 1:1–17 and Luke 3:23–38) that

​Jesus was descended from the line of Jesse and his son David.

​In Isaiah 11:10, the Hebrew word used


for “root” (sheresh)

implies a

​ROOT that remains ALIVE and sends up

a Shoot or Branch;

thus, the ROOT of Jesse

was a Root

from which More Descendants could Come

When Isaiah began to prophesy, there was a current hope among the people that a glorious earthly king—the Messiah—would assume the throne of David. Through the prophet Nathan, God had promised David that his offspring would establish an eternal kingdom: “When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. I will be his father, and he will be my son. . . . Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:12–16). The messianic title “Son of David” traces back to this prophecy.

Isaiah’s use of root of Jesse expresses the promise of a messianic king who would be born of David’s family line and focuses Judah’s expectation of survival on a sparse, leaderless remnant. The prophet uses a similar metaphor—“a shoot from the stump of Jesse”—in Isaiah 11:1 to describe their future hope. This “stump” signifies the remnant of Jesse’s family that would barely survive. God’s judgment was coming on Judah, and the nation would be left with nothing but a seemingly lifeless “stump,” but there would be life yet. God promised to retain a remnant to carry on His work and the bloodline of King David. What seemed to be a dead, decaying stump would bring forth new life in the Messiah, Jesus Christ.

A servant is someone who carries out the will of another. The Servant of the Lord fulfills God’s will and is often presented in Scripture as someone chosen by God to hold a leadership position, to represent Him, and to accomplish a certain divine work.

In the Bible, the term Servant of the Lord has been applied to individual people, certain groups of people, the nation of Israel, and the Messiah, who is identified as Jesus Christ in the New Testament.

The book of Isaiah contains four “Servant Songs” describing the Servant of the Lord. The first is found in Isaiah 42:1–9; the second in Isaiah 49:1–13; the third in Isaiah 50:4–11; and the fourth in Isaiah 52:13 through 53:12. In Jewish tradition, the Servant of the Lord in all four passages refers to the nation of Israel. In the final Servant Song of Isaiah 53, a singular pronoun he is used for the Servant of the Lord. Rabbis understand this singular pronoun to be a collective reference to a faithful remnant of Israel, a personification treating the group as one person.

The New Testament clearly identifies the Servant of the Lord in Isaiah as our Savior, Jesus Christ of Nazareth. This unique Servant takes a preeminent place above all others in Scripture. This perfect Servant never fails to accomplish the will of the Lord and the purposes of God (John 17:5). The final Servant Song (Isaiah 53) is about an innocent Suffering Servant who dies in place of the guilty.

That passage foretells the

life, ministry, death, and resurrection

of Jesus Christ
​

Isaiah 53:3 says about the

​
Servant of the Lord,

“He was despised and rejected by mankind, a man of suffering,

and familiar with pain.

Like one from whom people hide their faces he was despised,

and we held him in low esteem.”

Jesus was despised

by the religious people of His day and

rejected as their Messiah.

Jesus Christ, the Servant of the Lord,

was “pierced for our transgressions,

he was crushed for our iniquities;

the punishment that brought us peace

was on him, and by his wounds we are healed”

(Isaiah 53:5).

Jesus paid the price for our salvation. These are just a few of many details in Isaiah 53 that point to Jesus Christ as the fulfillment of messianic prophecy (Matthew 8:17; Luke 22:37; John 12:38; Acts 8:32–33; Romans 10:16; 1 Peter 2:22, 24–25).

When God the Son came to earth, He took on the role of a servant.

The Creator chose to serve His creatures. Jesus said that He had come “to serve, and to give his life as a ransom for many” (Matthew 20:28). In the book of Acts, the word servant is applied to Jesus four times in connection with His death (Acts 3:13, 26; 4:27, 30 ).

The humility of Jesus, the Servant of the Lord, is unmistakably

seen in Philippians 2:7–8:

“He gave up his divine privileges; he took the humble position of a slave and was born as a human being. When he appeared in human form, he humbled himself in obedience to God and died a criminal’s death on a cross” (NLT).

While Jesus the Messiah is the ultimate fulfillment of prophecies concerning the Servant of the Lord, the Bible also applies the title to others. In the Old Testament, God describes about fifteen different individuals

​as “My servant” or “the servant of the Lord.”

The patriarchs are often named as servants of the Lord: “Remember your servants Abraham, Isaac and Israel, to whom you swore by your own self: ‘I will make your descendants as numerous as the stars in the sky and I will give your descendants all this land I promised them, and it will be their inheritance forever’” (Exodus 32:13; see also Genesis 18:3; 32:10; Deuteronomy 9:27; 1 Chronicles 16:13; Psalm 105:6). God called Job His servant: “Then the LORD said to Satan, ‘Have you considered my servant Job?’” (Job 1:8; cf. 2:3 and 42:7–8).

Moses is repeatedly called the servant of the Lord: “And Moses the servant of the LORD died there in Moab, as the LORD had said” (Deuteronomy 34:5; see also Exodus 14:31; Numbers 12:7–8; Joshua 1:1–2; Nehemiah 1:7–8; Malachi 4:4). Significantly, Moses told the people that “the LORD your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him” (Deuteronomy 18:15). This messianic prophecy was fulfilled in Jesus, who, like Moses, was “the servant of the Lord” but in an even greater way (see Acts 3:22 and Hebrews 3:3).

The Bible describes leaders like Caleb, Joshua, and Samson as servants of the Lord (Numbers 14:24; Joshua 5:14; 24:29; Judges 2:8; 15:18). David, Solomon, and Hezekiah are kings referred to as the Lord’s servants (Psalm 89:20; 1 Samuel 23:11; 2 Samuel 7:5; 1 Chronicles 17:4; 1 Kings 3:7–9; 14:8; 2 Chronicles 32:16). Prophets such as Ahijah, Elijah, Jonah, and Isaiah are also called servants of the Lord (1 Kings 14:18; 18:36; 2 Kings 14:25; Isaiah 20:3).

Samuel’s mother, Hannah, describes herself as a servant of the Lord in 1 Samuel 1:11. Zerubbabel, governor of Judah, is described as a servant of the Lord in Haggai 2:23. Even the pagan kings Nebuchadnezzar and Cyrus are named among the servants of the Lord in that they fulfilled the purposes of God (Jeremiah 25:9; 43:10; Isaiah 45:1).

Groups referred to as servants of the Lord in the Bible are the people of Israel (Isaiah 41:8–9; 43:10; Leviticus 25:42,55; Nehemiah 1:6,10; Jeremiah 30:10–11; 46:27–28; Luke 1:54), the priests (Exodus 28:1, 41; Leviticus 7:35; Numbers 18:7), the Levites (Deuteronomy 18:7; 1 Chronicles 23:28–31; Ezra 6:18; Ezekiel 44:11), and the prophets (Jeremiah 7:25; 29:19; 44:4; Ezekiel 38:17; Daniel 9:6; Amos 3:7; Zechariah 1:6; Matthew 21:34–36; Mark 12:2–5; Luke 20:10–12; Revelation 10:7). Other nations are also called the Lord’s servants on occasion (Psalm 72:11; Isaiah 56:6; Zephaniah 3:9).

In the New Testament, several believers define themselves or are named by God as servants of the Lord. They include Mary the mother of Jesus (Luke 1:38, 48), Simeon (Luke 2:29), Paul (Acts 27:2; Romans 1:1; Ephesians 3:1), James (James 1:1), Simon Peter (2 Peter 1:1), Jude (Jude 1), and John (Revelation 1:1). All of these servants are simply following the example of the ultimate Servant of the Lord, Jesus Christ.


Reject False Doctrines

If anyone teaches another doctrine and disagrees with the sound words of our Lord Jesus Christ
and with godly teaching, he is conceited and understands nothing.

Godliness with Contentment

Of course, godliness with contentment is great gain. For we brought nothing into the world,
so we cannot carry anything out of it.
But if we have food and clothing, we will be content with these.

Those 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. For 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.

But you, O man of God, flee from these things and pursue
righteousness, godliness, faith, love, perseverance, and gentleness.
Fight 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.

I 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: Keep this commandment without stain or reproach until the
appearance of our Lord Jesus Christ,
which the blessed and only Sovereign One—the King of kings and Lord of lords—will bring about in His own time.

He 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)

Instruct 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. Instruct them to do good, to be rich in good works, and to be generous and ready to share, treasuring up for themselves a firm foundation for the future, so that they may take hold of that which is truly life.

In the Bible, the word leprosy is mentioned upwards of

40 times,

depending on the Bible version being used.
​
Leprosy was common in Bible times,
​ and the many references to it were well understood by
those who lived in unsanitary conditions.

The main reason why leprosy is talked about so much
in the Bible is
that it is a graphic illustration of sin’s destructive power.
In ancient Israel leprosy was a powerful
object lesson of the debilitating influence of sin in a person’s life.

God had given the Israelites very specific instructions on how to deal with leprosy and other skin infections (Leviticus 13). Anyone suspected of having this disease had to go to a priest for examination (Leviticus 13:2-3). If found to be infected, “the leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, ‘Unclean, unclean.’ He shall remain unclean as long as he has the disease. He is unclean. He shall live alone. His dwelling shall be outside the camp” (Leviticus 13:45-46). The leper then was considered utterly unclean—physically and spiritually.

Incurable by man, many believed God inflicted the curse of leprosy upon people for the sins they committed. In fact, those with leprosy were so despised and loathed that they were not allowed to live in any community with their own people (Numbers 5:2).

Among the sixty-one defilements of ancient Jewish laws, leprosy was second only to a dead body in seriousness.

A leper wasn’t allowed to come within six feet of any other human,

including his own family.

The disease was

considered so revolting that the leper

wasn’t permitted to come

within 150 feet of anyone when the

wind was blowing.

Lepers lived in a community with other lepers until they

either got better or died.

This was the only way the people knew to contain the

spread of the contagious forms of leprosy.

The Bible records the story of a leper who was the first to be healed by Jesus (Matthew 8:2-4). The key lesson to be learned from this incident is that sin defiles us in the sight of God, but through Christ, we can be healed of the plague of sin that separates us from God.
. Sin bans us from the presence of God because God will not allow sinful man in His sight and presence
​
​ (Psalm 5:5; Habakkuk 1:13; Revelation 21:27). 

All sin is abhorrent to God. But those who have been redeemed from sin by grace through faith in Christ

(Ephesians 2:8-9)

can stand in God’s presence in full confidence that

we are accepted “in the Beloved,”

and we praise Him

for the grace He extends to us for that purpose

(Ephesians 1:5-7).

When we’ve captured a glimpse of the holiness and purity of God,

we have to exclaim as did the prophet Isaiah,

“Woe to me … I am ruined!

For I am a man of unclean lips, and I live among a people of unclean lips, and

​my eyes have seen the King, the LORD Almighty”

(Isaiah 6:5).

Our attitude toward sin in the light of our Savior should echo the

words of Peter:

“Go away from me, Lord; I am a sinful man!”

(Luke 5:1-8)

The story of Peter’s threefold denial of Christ is found in

all four Gospel accounts: 

Matthew 26:69–74, Mark 14:66–72, Luke 22:55–62, and John 18:15–18, 25–27.

But why would the chief of the disciples deny even

knowing Him?

There were two main reasons why Peter denied Jesus:

​weakness and fear.

Peter’s denial was based partially on weakness, the weakness born of human frailty. After the Last Supper, Jesus took His disciples to the Garden of Gethsemane to await His arrest. He told them to stay awake and pray while He went off to pray alone. When He returned to them, He found them sleeping. He warned Peter to stay awake and pray because, although his spirit might be willing, his flesh was weak. But he fell asleep again, and, by the time the soldiers had come to arrest Jesus, it was too late to pray for the strength to endure the ordeal to come. No doubt his failure to appropriate the only means to shore up his own weakness—prayer—occurred to him as he was weeping bitterly after his denials. 

We might well wonder why Jesus allowed Peter to

​fail so miserably

and deny his Lord three times that night.

Jesus revealed to Peter that Satan had asked for permission to sift Peter like wheat (Luke 22:31). Jesus could have easily protected Peter and not allowed Satan to sift him, but Jesus had a higher goal. He was equipping Peter to strengthen his brothers (Luke 22:32).
​
Not only did Peter strengthen the other disciples, but he became the pillar of the early church in Jerusalem,
exhorting and training others to follow the Lord Jesus (Acts 2)
​
Another key lesson we learn from the leper in Matthew’s Gospel is that just as the leper did,
we can confidently approach Jesus in all our need, with all our sin and defilement.

When we plead for cleansing and forgiveness, He will not turn us away

​(Hebrews 4:16; Psalm 103:12).

Jesus had healed several individuals who had leprosy or

some type of infectious skin disease

(Luke 5:12–14; Mark 1:40–42; Matthew 8:2–3; 11:5).


In Luke 17 

ten men who were part of a leper colony

approached Him together,

but they

remained at a distance, as per the law.

They called out to Him, “Jesus, Master, have pity on us!” Without seeming to do anything to heal them,
​Jesus merely gave the instruction to go show themselves to the priest.

At the moment of Jesus’ instruction, the men

were still lepers.

No physical change had yet taken place. But, in faith, the men obeyed. As they began to walk to the priest, they were healed.

Jesus always required faith on the part of the person who asked for healing.

Many times He asked those who wanted to be healed, “Do you believe that I can do this?” (e.g., Matthew 9:28; Mark 9:20–24).

He required a demonstration of faith on the part of the lepers in asking them to walk away,

​even before He had healed them.

The Bible does not record how far they had walked before being healed. However,

only one man returned to thank Jesus for the healing.

Luke makes special mention of the fact that

the one who returned

was a Samaritan, a person despised by the Jews

(Luke 17:15).

Jesus expressed disappointment

that the other nine had not thought to give

praise to God for their healing.

From this we learn that God desires for us

to express our thankfulness to Him for

all He does in our lives.

Even though Jesus did not withhold healing from the nine

​ who did not thank Him,

He made a point of noting their lack of gratefulness (Luke 17:18)

. Because they had faith, all ten were physically healed.

But Jesus’ final words to the grateful Samaritan imply that this man

received spiritual healing in addition to the cleansing of his skin.

After the man was already healed of leprosy, Jesus said to him,

“Rise and go; your faith has made you well” (verse 19).

It could be that the man’s return to fall at Jesus’ feet gave him

spiritual wholeness in addition to the physical wholeness he had received.

When we take time to acknowledge the Giver and not just the gifts,

we please the Lord as well

as enjoy the spiritual healing that comes from gratefulness.


Matthew 6:24
No one can serve two masters: Either he will hate the one and love the other, or he will be devoted to the
​ one and despise the other.
You cannot serve both God and money.

Hebrews 13:5
Keep your lives free from the love of money and be content with what you have,
for God has said: “Never will I leave you, never will I forsake you.”

Proverbs 15:27
He who is greedy for unjust gain brings trouble on his household, but he who hates bribes will live.

Ecclesiastes 5:10
He who loves money is never satisfied by money, and he who loves wealth is never satisfied by income.
This too is futile.

Luke 12:15
And He said to them, “Watch out! Guard yourselves against every form of greed, for one’s life does not
consist in the abundance of his possessions.”

Mark 4:19
but the worries of this life, the deceitfulness of wealth, and the desire for other things come in and choke the word,
​ and it becomes unfruitful.

James 4:1-3
What causes conflicts and quarrels among you? Don’t they come from the passions at war within you? / You crave what you do not have; you kill and covet, but are unable to obtain it. You quarrel and fight. You do not have, because you do not ask. / And when you do ask, you do not receive, because you ask with wrong motives, that you may squander it on your pleasures.

Proverbs 28:20
A faithful man will abound with blessings, but one eager to be rich will not go unpunished.

Matthew 13:22
The seed sown among the thorns is the one who hears the word, but the worries of this life and the deceitfulness of wealth choke the word, and it becomes unfruitful.

Luke 16:13-14
No servant can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and money.” / The Pharisees, who were lovers of money, heard all of this and were scoffing at Jesus.

Proverbs 11:28
He who trusts in his riches will fall, but the righteous will thrive like foliage.

2 Timothy 3:2
For men will be lovers of themselves, lovers of money, boastful, arrogant, abusive, disobedient to their parents, ungrateful, unholy,

James 5:1-3
Come now, you who are rich, weep and wail over the misery to come upon you. / Your riches have rotted and moths have eaten your clothes. / Your gold and silver are corroded. Their corrosion will testify against you and consume your flesh like fire. You have hoarded treasure in the last days.

Ezekiel 7:19
They will throw their silver into the streets, and their gold will seem unclean. Their silver and gold cannot save them in the day of the wrath of the LORD. They cannot satisfy their appetites or fill their stomachs with wealth, for it became the stumbling block that brought their iniquity.

​Exodus 23:7,8
Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked… 

1 Timothy 6:21
Which some professing have erred concerning the faith. Grace be with thee. Amen. 

2 Timothy 4:10
For Demas hath forsaken me, having loved this present world, and is departed unto
​Thessalonica; Crescens to Galatia, Titus unto Dalmatia.

Jude 1:11
Woe unto them! for they have gone in the way of Cain, and ran greedily after the
error of Balaam for reward, and perished in the gainsaying of Core.

Genesis 29:14,26,31

And Laban said to him, Surely thou artmy bone and my flesh. And he abode with him the space of a month… 

2 Kings 5:2

​
The leprosy

therefore of Naaman shall cleave unto thee, and

unto thy seed for ever
​
And he went out from his presence a leper as white as snow.


The Holy Spirit is present in the Eucharist


The Holy Spirit

is the third person of the Trinity, 

and the Eucharist

is a central part of the Christian faith

Blasphemy against the Holy Spirit 

is not simply saying or thinking bad things 

about Jesus, 

but rather a conscious and hardened opposition 

to the truth, 

especially the truth revealed by the Holy Spirit


It’s true that God wants His children to be prosperous, but in what ways?

The popular understanding of prosperity reaches beyond what the Bible teaches. Prosperity teachers focus primarily
​on the here and now, seeking wealth as “proof” of God’s blessing.

They attach a couple of out-of-context Bible verses to their hype and call it biblical teaching.

​However, God’s desire for us to prosper may not include material wealth at all. 

Many times, God cannot trust us with material prosperity because

we would make an idol out of it.

Jesus said, “How difficult it is for the rich to inherit the kingdom of God”

​ (Luke 18:24).

Wealth quickly takes hold of us and promises a security it cannot deliver.

Prosperity can become a substitute for the real goal of pursuing

God and His righteousness

(see Matthew 6:33).

As a good Father, God may withhold what we clamor for, choosing instead

to give us what we truly need.

He has our eternal benefit in mind, not our short-term comfort

(Luke 12:33–34).

Prosperity teaching also goes wrong in that it includes the idea that the cross of Christ took care of all our physical and mental ailments. If Jesus’ atonement provides for physical healing and prosperity now, then we should expect to live long, prosperous lives free from all sickness, infirmity, and disease.

But it’s not earthly, physical prosperity

that’s provided by the atonement of Christ;

it’s heavenly, spiritual prosperity.

Some of God’s most loyal servants

suffered physical

ailments that were not miraculously healed

​ (Philippians 2:24–28; 1 Timothy 5:23).

And many believers throughout history were imprisoned, tortured, and eventually killed. “They went about in sheepskins and goatskins, destitute, persecuted and mistreated. . . . They wandered in deserts and mountains, living in caves and in holes in the ground” (Hebrews 11:37–38).

The early church knew nothing of today’s popular prosperity teaching.

(1 Corinthians 1:5; 2 Corinthians 6:10; 9:11).

Romans 8:17–18 promises this: “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. I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.” Being co-heirs with Christ means that forever we will enjoy everything God owns. No earthly prosperity can compare with that.

​
In the Bible, God's approval is primarily earned

through faith in Jesus Christ and a life lived in

accordance with His will,

rather than through seeking

​human validation or performing good deeds alone


Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law

until everything is accomplished”

(Matthew 5:17–18).

This important statement of our Lord gives us

insight into His mission and the character

​of God’s Word.

Jesus’ declaration that He came to fulfill the Law and the Prophets, not to abolish them, obviously contains two statements in one. There is something Jesus did and something He did not do. At the same time, Jesus emphasized the eternal nature of the Word of God.

Note the qualities that Jesus attributes to the Word of God, referenced as “the Law and the Prophets”: 1) The Word is everlasting; it will outlast the natural world. 2) The Word was written with intent; it was meant to be fulfilled. 3) The Word possesses plenary authority; even the smallest letter of it is established. 4) The Word is faithful and trustworthy; “everything” it says will be accomplished. No one hearing Jesus’ words in the Sermon on the Mount could doubt His commitment to the Scriptures.

Consider what Jesus did not do in His ministry. In Matthew 5:17, Jesus says that He did not come to abolish the Law and the Prophets. In other words, Jesus’ purpose was not to abrogate the Word, dissolve it, or render it invalid. The Prophets will be fulfilled; the Law will continue to accomplish the purpose for which it was given (see Isaiah 55:10–11).

Next, consider what Jesus did do. Jesus says that He came to fulfill the Law and the Prophets. In other words, Jesus’ purpose was to establish the Word, to embody it, and to fully accomplish all that was written. “Christ is the culmination of the law” (Romans 10:4). The predictions of the Prophets concerning the Messiah would be realized in Jesus; the holy standard of the Law would be perfectly upheld by Christ, the strict requirements personally obeyed, and the ceremonial observances finally and fully satisfied.

Jesus Christ fulfilled the Prophets in that, in His first coming alone, He fulfilled hundreds of prophecies concerning Himself (e.g., Matthew 1:22; 13:35; John 19:36; Luke 24:44). Jesus Christ fulfilled the Law in at least two ways: as a teacher and as a doer. He taught people to obey the Law (Matthew 22:35–40; Mark 1:44), and He obeyed the Law Himself (John 8:46; 1 Peter 2:22). In living a perfect life, Jesus fulfilled the moral laws; in His sacrificial death, Jesus fulfilled the ceremonial laws. Christ came not to destroy the old religious system but to build upon it; He came to finish the Old Covenant and establish the New.

Jesus came not to destroy the Law and the Prophets but to fulfill them. In fact, the ceremonies, sacrifices, and other elements of the Old Covenant were “only a shadow of the good things that are coming—not the realities themselves” (Hebrews 10:1). The tabernacle and temple were “holy places made with hands,” but they were never meant to be permanent; they were but “copies of the true things” (Hebrews 9:24, ESV). The Law had a built-in expiration date, being filled as it was with “external regulations applying until the time of the new order” (Hebrews 9:10).

In His fulfillment of the Law and Prophets, Jesus obtained our eternal salvation. No more were priests required to offer sacrifices and enter the holy place (Hebrews 10:8–14). Jesus has done that for us, once and for all. By grace through faith, we are made right with God: “He forgave us all our sins, having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross” (Colossians 2:14).

There are some who argue that, since Jesus did not “abolish” the Law, then the Law is still in effect—and still binding on New Testament Christians. But Paul is clear that the believer in Christ is no longer under the Law:

“We were held in custody under the Law, locked up until faith should be revealed. So the Law became our guardian to lead us to Christ, that we might be justified by faith.

​Now that faith has come, we are no longer under a guardian”

(Galatians 3:23–25, BSB).

We are not under the Mosaic Law but under “the law of Christ” (see Galatians 6:2).

If the Law is still binding on us today, then it has not yet accomplished its purpose—it has not yet been fulfilled. If the Law, as a legal system, is still binding on us today, then Jesus was wrong in claiming to fulfill it and His sacrifice on the cross was insufficient to save. Thank God, Jesus fulfilled the whole Law and now grants us His righteousness as a free gift. “Know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified” (Galatians 2:16).

As Jesus opened His famous Sermon on the Mount (Matthew 5:3–12), He described a series of blessings granted to true servants of God, along with corresponding rewards they will experience in the kingdom of heaven. These blessings, known as the Beatitudes, formed part of Christ’s intensive discipleship training for His chosen apostles. In the eighth beatitude, Jesus declared, “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven” (Matthew 5:10, ESV).

The word blessed was a familiar term for Jesus’ first-century audience. Rather than a fleeting happiness dependent on current circumstances, the blessedness that Jesus spoke of is deep, abiding, unshakable joy rooted in the assurance of God’s blessing, both in the present and in the future. Life in our Lord’s kingdom is one of profound joy and inner well-being that no person and no circumstance can take away.

The persons labeled “blessed” by Jesus represent a counterculture exhibiting values not typically welcomed by people of the world at large. All the Beatitudes demonstrate God’s reversal of the world’s values, but perhaps none so markedly as this eighth one. How can being persecuted be “blessed”? Persecution is never pleasant but involves suffering and often severe pain.

The key is Jesus’ qualification that the blessed persecution comes “for righteousness’ sake.”

Some people suffer for doing evil, but that is punishment, not persecution. And some are persecuted for reasons unrelated to righteousness. But Jesus wasn’t offering a general blessing to all victims of persecution for any cause. No, He offered it only to those who were persecuted for actively pursuing the kingdom of righteousness and because of their faith in Jesus Christ (Matthew 5:11). Peter put it this way: “If you suffer for doing good and you endure it, this is commendable before God” (1 Peter 2:20).

Righteousness means more than just “being a good person.” It refers to a complete orientation of life toward God and His will. This kind of righteousness is highly visible: “You are the light of the world. A town built on a hill cannot be hidden.

Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may
​ see your good deeds and glorify your Father in heaven”

(Matthew 5:14–16).

To endure persecution for the sake of righteousness requires

​uncompromising faithfulness

to God despite every threat and pressure.

The Old Testament prophets were considered

​ heroes for facing this kind of abuse

(Matthew 5:12; see also 2 Chronicles 36:16; Acts 7:51–53; James 5:10).

Both the prophets of old and New Testament saints serve the same cause

(the advancement of the kingdom of God)

and the same King (Jesus Christ).

Jesus promised that both would suffer mistreatment, but both would

​ also receive inexpressible rewards in heaven.

In this eighth beatitude, Jesus expanded the “blessed are those” formula to add “rejoice and be glad” (Matthew 5:11–12). Rather than feeling discouraged, dismayed, enraged, or depressed, believers who find themselves persecuted for openly living for Christ and His kingdom have good reason to rejoice and be glad—for their reward in heaven is great. Our Lord offered this potent dose of hope and encouragement to those whose tenacious and brilliant pursuit of righteousness makes the enemies of God’s kingdom try to thwart and extinguish it.

True believers in Christ are righteous in God’s eyes (Romans 3:21–22; 2 Corinthians 5:21; Philippians 1:11). Our confession of faith in Jesus Christ and the moral way we live our lives prove to be offensive to the world, resulting in persecution for righteousness’ sake. Jesus faced persecution and was hated by the world, and so will all those who belong to Christ and boldly live for Him: “If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world.
​That is why the world hates you” (John 15:19).

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).

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


In the New Testament,

The Greek word

​ "προδίδωμι" (prodidomi) is used to describe
​

​Judas's betrayal


​In Matthew 26:48-49,

Judas's treacherous act is recounted:

"Now the betrayer had arranged a signal with them:
​

'The one I kiss is the man; arrest Him.'


Going directly to Jesus, he said, 'Greetings, Rabbi,' and kissed Him."


The Bible

​consistently calls for repentance and a return to faithfulness,

​ emphasizing

God's desire for a sincere and loyal relationship

with His people.

The theme highlights the need for vigilance and

integrity among believers.

The call to faithfulness is not only a personal mandate

but also a communal responsibility’,

as the actions of

individuals can have far-reaching consequences

for the body of Christ.


In the New Testament,

the betrayal of Jesus

by Judas Iscariot is a significant event,

with Judas' actions

being seen as a "trespass" or a sin,

and

Jesus's words to Judas "Friend, do what you came to do"

(Matthew 26:50)


highlighting the gravity of the betrayal. 

This act of betrayal is considered a "trespass" or a sin against Jesus,

a violation of the trust and relationship they shared. 

Even in the face of betrayal,

Jesus's words to Judas, "Friend, do what you came to do"

(Matthew 26:50),

demonstrate his understanding and forgiveness, even as he recognized

the gravity of the act. 

The New Testament portrays Judas's actions as a fulfillment of prophecy,

with Jesus stating that

"the Scripture will be fulfilled, 'He who ate my bread has lifted his heel against me'"

​ (John 13:18). 


With Judas having betrayed Christ and then committing suicide,

the 11 remaining disciples decided

​ to replace Judas with anew 12th apostle

(Acts 1:16-20)


The requirements were that the man had to have been with them

the entire time of Jesus’ ministry,

and to have been a witness of the resurrection and ascension

(Acts 1:21-22).

​The 11 disciples proposed two men: Joseph called

(possibly the same person as Barnabas) and Matthias (Acts 1:23)


The 11 disciples then prayed for the Lord’s direction (Acts 1:24-25)


and then cast lots, and the lot fell to Matthias (Acts 1:26).


But, was this the Lord’s choice?


Some propose that Paul, not Matthias,

​ was

​God’s choice for the 12th apostle.
​

They argue that

Jesus had told the apostles to wait for the coming of

The Holy Spirit

(Acts 1:8)

​and that casting lots is not

how the disciples should have made the decision.

They also point out that

Matthias is never again mentioned in

the New Testament,

​
while Paul

obviously became very prominent in the

early Christian church.


So, are they correct that Paul, not Matthias,

was

​God’s choice to be

Judas’ replacement as the 12th apostle?


The New Testament nowhere condones or condemns the way the apostles made the decision in Acts 1. Casting lots was a biblically allowed method of making a decision (Proverbs 16:33). And, while Matthias is never again mentioned in the New Testament, the same can be said for most of the other 11 apostles.

Church history records that Matthias died as a martyr for Christ, as did all of the other apostles,

except John


Yes, Paul was definitely more prominent than Matthias, but Paul

was more prominent than any of the other apostles, except for perhaps

Peter and John.

Also, Paul would not have been qualified based on the apostles’ criteria

(Acts 1:21-22)


So, a conclusive biblical case cannot be made for the 11 apostles’ choice of Matthias being invalid.

Further, God is sovereign.


If it was not His sovereign will for Matthias to be chosen,

Matthias would not have been chosen.

It could be argued that, while it was God’s sovereign will (what He ordained)

for Matthias to be chosen,

it was God’s perfect will (what He desired) for the apostles to

​wait for Paul

So, what name will be written on the

​12th foundation

in the heavenly Jerusalem

(Revelation 21:14)?


​we will have to wait to find out


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 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.
​
The Bible underscores the importance

​of “unity” and “oneness.” Unity with others is “good” and “pleasant”

(Psalm 133:1).

Unity is absolutely essential because the church is

the “body of Christ”

(1 Corinthians 12:27),

and a body cannot be in disunity or disharmony

with itself.

​ If disunity occurs, it essentially ceases to be a body and becomes

​a disjointed group of individuals.

​Jesus’ plan for His church is people unified

in the faith. 

The secret to unity begins with how

we view ourselves

within the body and how we view others.

The key verse that addresses this is Philippians 2:3: “Do nothing out of selfish ambition or vain conceit,
but in humility consider others better than yourselves.”

Paul goes on to explain further in the following verse:

“Each of you should look not only to your own interests, but also to the interests of others.”

The truly humble person sees his own faults in light of the perfections of Christ; he does not seek to see the faults of others, but when he does, he speaks the truth in love and desires their sanctification so they will be built up in the image of Christ. He sees his own heart and the corruption that lies hidden there, along with impure motives and evil ambitions.

​But he does not seek to notice the errors, defects, and follies of others.

​He sees the depravity of his own heart and hopes charitably in the goodness of others and

​believes their hearts are more pure than his. 

A church full of such people enjoying their “common salvation” will be a true, biblical church unified in, and
earnestly contending for, the “faith once delivered to the saints” (Jude 1:3).

Paul charges Titus, “You must teach what is in accord with sound doctrine”

(Titus 2:1).

Such a mandate makes it obvious that sound doctrine is important.

But why is it important?

Does it really make a difference what we believe?


Sound doctrine is important because 

our faith is

based on a specific message.

The overall teaching of the church contains many elements, but the primary message is explicitly defined: “Christ died for our sins according to the Scriptures [and] . . . he was raised on the third day according to the Scriptures” (1 Corinthians 15:3-4). This is the unambiguous good news, and it is “of first importance.” Change that message, and the basis of faith shifts from Christ to something else.

​Our eternal destiny depends upon

hearing

“the word of truth, the gospel of your salvation”


​ (Ephesians 1:13; see also 2 Thessalonians 2:13-14).


Sound doctrine is important because 

the gospel

is a sacred trust, and we dare not

tamper with God’s communication to the world.

​
Our duty is to deliver the message, not to change it.

Jude conveys an urgency in guarding the trust: “I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints” (Jude 1:3; see also Philippians 1:27).

To “contend” carries the idea of strenuously fighting for something, to give it everything you’ve got.

The Bible includes a warning neither to add to nor subtract from God’s Word (Revelation 22:18-19).

​Rather than alter the

apostles’ doctrine,

we receive what has been passed down to us

and

keep it “as the pattern of sound teaching,

with

faith and love in Christ Jesus”


(2 Timothy 1:13).


Sound doctrine is important because 

what we

​believe affects what we do.

Behavior is an extension of theology, and there is a direct correlation between what we think and how we act. For example, two people stand on top of a bridge; one believes he can fly, and the other believes he cannot fly. Their next actions will be quite dissimilar. In the same way, a man who believes that there is no such thing as right and wrong will naturally behave differently from a man who believes in well-defined moral standards. In one of the Bible’s lists of sins, things like rebellion, murder, lying, and slave trading are mentioned. The list concludes with “whatever else is contrary to the sound doctrine” (1 Timothy 1:9-10).

​In other words, true teaching promotes righteousness;

sin flourishes

where “the sound doctrine” is opposed.

Sound doctrine is important because we must ascertain truth in a world of falsehood. “Many false prophets have gone out into the world” (1 John 4:1). There are tares among the wheat and wolves among the flock (Matthew 13:25; Acts 20:29). The best way to distinguish truth from falsehood is to know what the truth is.

Sound doctrine is important because the end of sound doctrine is life. “Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers”

(1 Timothy 4:16).

Conversely, the end of unsound doctrine is destruction. “Certain men whose condemnation was written about long ago have secretly slipped in among you. They are godless men, who change the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord” (Jude 1:4).

The phrase the whole counsel of God is found in Acts 20:27. In his farewell speech to
​the elders of the Ephesian church,

Paul says,

​“Therefore I testify to you this day that

I am innocent of the blood of all,

for I did not shrink from

declaring to you the whole counsel of God”

(Acts 20:26–27, ESV).


Declaring the whole counsel of God

is what made Paul “innocent” of

anyone’s choice to turn away from


the truth.


Paul had fulfilled his ministry among the Ephesians.


Paul spent several years in Ephesus prior to this speech. When he first arrived in Ephesus, Paul had found some disciples who had only heard of John the Baptist and did not yet know of the completed ministry of Jesus or the coming of the Holy Spirit.

After bringing them up to speed by presenting Jesus to them, Paul baptized them “in the name of the Lord Jesus” (Acts 19:4–5). Paul then spent time teaching in the synagogue and, when he was opposed there, taught at the lecture hall, and “all the Jews and Greeks who lived in the province of Asia heard the word of the Lord” (Acts 19:10). Verse 20 says, “The word of the Lord spread widely and grew in power.” Later, a group of merchants in Ephesus started a riot over the positive impact of the gospel in their city. After the riot ended, Paul said goodbye to the disciples in Ephesus before going to Macedonia. Several months later, on his way to Jerusalem, Paul called the Ephesian elders to Miletus to meet with him. It is here that Paul reminds the Ephesians that he had “not hesitated to proclaim . . .

the whole will of God” (Acts 20:27).

​
Paul shared “the whole counsel of God” (ESV)

​or “the whole will of God” (NIV) or “the whole purpose of God” (NASB)

in that he spoke the complete gospel.

He had given them the whole truth

about God’s salvation. He also revealed to them the “mystery” of God

(Ephesians 3:9),

which in the context of Ephesians 3 is

God’s extending

His plan of salvation to Gentiles

as well as Jews.

Despite the opposition Paul faced in Ephesus, he continued to share the good news in its entirety. He did not shrink back from his duty but proclaimed the whole counsel of God. He tells the Ephesian elders, “I served the Lord with great humility and with tears and in the midst of severe testing by the plots of my Jewish opponents. You know that I have not hesitated to preach anything that would be helpful to you but have taught you publicly and from house to house. I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus” (Acts 20:19–21). Paul shared everything that God had revealed with everyone who would listen—and even some who wouldn’t.

Paul emphasizes “the whole counsel of God” as a way to affirm the completion of his duties toward the Ephesians and to remind them of the truth. Paul warns, “I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them. So be on your guard!” (Acts 20:29–31).

The whole counsel of God includes some things that are difficult to hear—the fact that we are dead in sin and deserving of God’s wrath (Ephesians 2:1–3) and the fact that we cannot save ourselves through works (Ephesians 2:8–9). The gospel is a call to repentance and faith. Believers will face persecution (John 16:33) and likely be considered foolish. But none of these things can dissuade us.

We should follow Paul’s example and also preach the whole counsel of God. All Scripture is inspired, and all of it is profitable (2 Timothy 3:16). We must preach it in its entirety and allow the Holy Spirit to use His sword as He sees fit (Ephesians 6:17).

Paul did not share

​ half-truths or only parts of the gospel;

rather,

he shared all of what God has revealed.

We must do the same.

The Bible mentions rewards that await the believer who serves the Lord faithfully in this world

(Matthew 10:41)

​. A “great” reward is promised to those who are persecuted for Jesus’ sake. Various crowns are mentioned

(in 2 Timothy 4:8, e.g.).

Jesus says that He will bring rewards with Him when He returns

(Revelation 22:12).

We are to treasure the Lord Jesus most of all. When Jesus is our treasure, we will commit our resources—our money, our time, our talents—to His work in this world. Our motivation for what we do is important

(1 Corinthians 10:31).

Paul encourages servants that God has an eternal reward for those who are motivated to serve Christ:


“Whatever you do,

work at it with all your heart, as working for the Lord,

not for human masters,

since you know that you will

receive an inheritance from the Lord as a reward.

It is the Lord Christ you are serving”

(Colossians 3:23–24).

​
When we live sacrificially for Jesus’ sake or serve Him by serving the body of Christ, we store up treasure in heaven. Even seemingly small acts of service do not go unnoticed by God. “If anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward” (Matthew 10:42).

The rich young man loved his money more than God, a fact that Jesus incisively pointed out

(Matthew 19:16–30).

The issue wasn’t that the young man was rich but that he “treasured” his riches and did not “treasure”
what he could have in Christ. Jesus told the man to sell his possessions and give to the poor, “and
​you will have treasure in heaven. Then come, follow me” (verse 21).

​The young man left Jesus sad, because he was very rich.

He chose this world’s treasure and

so did not

lay up treasure in heaven.

He was unwilling to make Jesus his treasure.

The young man was religious, but Jesus exposed his

heart of greed.

We are warned not to lose our

full reward by

following after false teachers

(2 John 1:8)

The treasures that await the child of God will far outweigh any trouble,
inconvenience, or persecution we may face

​ (Romans 8:18).

We can serve the Lord wholeheartedly, knowing that God is the One keeping score, and His reward will be abundantly gracious.

“Always give yourselves fully to the work of the Lord, because you know that
your labor in the Lord is not in vain”

(1 Corinthians 15:58).

Before Matthew became a disciple of Christ, he was a tax collector or “publican” in the town of Capernaum (Matthew 9:9; 10:3). Matthew is also called Levi, the son of Alphaeus, by Luke and Mark (Mark 2:14; Luke 5:27). Although Luke and Mark do not come out and say, “Levi and Matthew are the same person,” we can deduce the names refer to the same individual because of context. Matthew’s account of his call matches exactly the accounts of Levi’s call in Luke and Mark, both in terms of language and chronological placement.


Also, it is not uncommon for a person to be given a

different name

after an encounter with God.

Abram became Abraham, Jacob became Israel, Simon became Peter, and Saul became Paul.


It is likely that Matthew (meaning “gift of God”) was the name Jesus gave to Levi

after his conversion.
​

When we recognize the value of Jesus’ sacrifice on our behalf, our response is to be love, gratitude, and obedience. When we understand the sacrifice Jesus made for us and others, our response is to be to follow His example in expressing love to others.
​
Sin often harms another person, but, ultimately, all sin is against God. The Bible contains many references to people admitting, "I have sinned against God" (Exodus 10:16; Joshua 7:20; Judges 10:10). Genesis 39:9 gives us a closer look at this. Joseph was being tempted to commit adultery with Potiphar’s wife. In resisting her, he said, "My master has withheld nothing from me except you,

because you are his wife.

How then could I do such a wicked thing and sin against God?" It is interesting that Joseph did not say that his sin would be against Potiphar. This isn’t to say that Potiphar would be unaffected. But Joseph’s greater loyalty was to God and His laws. It was God he did not want to offend.

David said something similar after he had sinned with Bathsheba (2 Samuel 11).

When confronted with his sin, David repented in great sorrow,

saying to God, "Against You and You only have I sinned"

​(Psalm 51:4).

He had clearly sinned against Bathsheba and her husband, too, but it was the violation of God’s law that grieved David the most. God hates sin because it is the antithesis of His nature and because it harms us or someone else. By sinning against God, David had also hurt other people.
​

​Ministers of a New Covenant

1Are we beginning to commend ourselves again? Or do we need, like some people, letters of recommendation to you or from you? 2You yourselves are our letter, inscribed on our hearts, known and read by everyone. 3It is clear that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.
​
4Such confidence before God is ours through Christ. 5Not that we are competent in ourselves to claim that anything comes from us, but our competence comes from God. 6And He has qualified us as ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.
​

The Glory of the New Covenant

(Exodus 34:10–35)

7Now if the ministry of death, which was engraved in letters on stone, came with such glory that the Israelites could not gaze at the face of Moses because of its fleeting glory, 8will not the ministry of the Spirit be even more glorious? 9For if the ministry of condemnation was glorious, how much more glorious is the ministry of righteousness! 10Indeed, what was once glorious has no glory now in comparison to the glory that surpasses it. 11For if what was fading away came with glory, how much greater is the glory of that which endures!
12Therefore, since we have such a hope, we are very bold. 13We are not like Moses, who would put a veil over his face to keep the Israelites from gazing at the end of what was fading away.

14But their minds were closed. For to this day the same veil remains at the reading of the old covenant. It has not been lifted, because only in Christ can it be removed. And even to this day when Moses is read, a veil covers their hearts.

But whenever anyone turns to the Lord, the veil is taken away.

Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we, who with unveiled faces all reflect the glory of the Lord, are being transformed into His image with intensifying glory, which comes from the Lord, who is the Spirit.

1 Corinthians 12:28-29
​
And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, and those with gifts of healing, helping, administration, and various tongues.

Are all apostles? Are all prophets? Are all teachers? Do all work miracles?

Romans 12:6-8

We have different gifts according to the grace given us. If one’s gift is prophecy, let him use it in proportion to his faith; / if it is serving, let him serve; if it is teaching, let him teach;  if it is encouraging, let him encourage; if it is giving, let him give generously; if it is leading, let him lead with diligence; if it is showing mercy, let him do it cheerfully.

1 Peter 4:10-11

As good stewards of the manifold grace of God, each of you should use whatever gift he has received to serve one another. If 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.
​
In the Bible, Root

often symbolizes a foundation or source of

strength and stability,

as seen in verses like Colossians 2:7,

​which encourages believers

to be "rooted and built up in him," and Jeremiah 17:7-8,

which compares

a person who trusts in the Lord to a

tree planted

by water with strong roots
​​
Jeremiah 17:7-8 ESV / 278 helpful votes “Blessed is the man who trusts in the Lord, whose trust is the Lord. He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit.”

Colossians 2:6-7 ESV / 172 helpful votes Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.

Psalm 1:3 ESV / 160 helpful votes He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers.

Mark 4:17 ESV / 136 helpful votes And they have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away.

Ephesians 3:16-19 ESV / 114 helpful votes Helpful Not HelpfulThat according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.

Matthew 13:3-8 ESV / 80 helpful votes And he told them many things in parables, saying: “A sower went out to sow. And as he sowed, some seeds fell along the path, and the birds came and devoured them. Other seeds fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, but when the sun rose they were scorched. And since they had no root, they withered away. Other seeds fell among thorns, and the thorns grew up and choked them. ...

Matthew 13:6 ESV / 65 helpful votes But when the sun rose they were scorched. And since they had no root, they withered away.

Jeremiah 17:8 ESV / 58 helpful votes He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit.”

Colossians 2:7 ESV / 56 helpful votes Rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.

Ephesians 3:17 ESV / 53 helpful votes So that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love,

Romans 11:16 ESV / 48 helpful votes If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches.
Mark 4:6 ESV / 47 helpful votes And when the sun rose, it was scorched, and since it had no root, it withered away.

Ezekiel 31:7 ESV / 42 helpful votes It was beautiful in its greatness, in the length of its branches; for its roots went down to abundant waters.

Isaiah 11:10 ESV / 39 helpful votes In that day the root of Jesse, who shall stand as a signal for the peoples—of him shall the nations inquire, and his resting place shall be glorious.

Revelation 22:16 ESV / 22 helpful votes “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star.”
Hosea 14:5 ESV / 22 helpful votes I will be like the dew to Israel; he shall blossom like the lily; he shall take root like the trees of Lebanon;

Isaiah 11:1 ESV / 22 helpful votes There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit.

2 Kings 19:30 ESV / 21 helpful votes And the surviving remnant of the house of Judah shall again take root downward and bear fruit upward.

Revelation 5:5 ESV / 19 helpful votes And one of the elders said to me, “Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.”
Luke 6:48 ESV / 18 helpful votes He is like a man building a house, who dug deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house and could not shake it, because it had been well built.

Ezekiel 17:6 ESV / 18 helpful votes And it sprouted and became a low spreading vine, and its branches turned toward him, and its roots remained where it stood. So it became a vine and produced branches and put out boughs.

Isaiah 61:3 ESV / 18 helpful votes To grant to those who mourn in Zion— to give them a beautiful headdress instead of ashes, the oil of gladness instead of mourning, the garment of praise instead of a faint spirit; that they may be called oaks of righteousness, the planting of the Lord, that he may be glorified.

Psalm 92:12 ESV / 18 helpful votes The righteous flourish like the palm tree and grow like a cedar in Lebanon.
Genesis 2:9 ESV / 18 helpful votes And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil.

Ephesians 3:17-19 ESV / 17 helpful votes So that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.

Psalm 1:1-3 ESV / 17 helpful votes Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers.

Job 8:17 ESV / 17 helpful votes His roots entwine the stone heap; he looks upon a house of stones.

​2 Peter 3:17-18 ESV / 16 helpful votes You therefore, beloved, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose your own stability. But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen.

Daniel 11:7 ESV / 16 helpful votes “And from a branch from her roots one shall arise in his place. He shall come against the army and enter the fortress of the king of the north, and he shall deal with them and shall prevail.

​Ezekiel 31:3 ESV / 16 helpful votes Behold, Assyria was a cedar in Lebanon, with beautiful branches and forest shade, and of towering height, its top among the clouds.

Ezekiel 17:7 ESV / 16 helpful votes “And there was another great eagle with great wings and much plumage, and behold, this vine bent its roots toward him and shot forth its branches toward him from the bed where it was planted, that he might water it.

Ephesians 3:18 ESV / 14 helpful votes May have strength to comprehend with all the saints what is the breadth and length and height and depth,

Ephesians 2:20 ESV / 14 helpful votes Built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,

Ephesians 2:21-22 ESV / 13 helpful votes In whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.

Romans 11:17-18 ESV / 13 helpful votes But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you.

Romans 8:28 ESV / 13 helpful votes And we know that for those who love God all things work together for good, for those who are called according to his purpose.
1 Thessalonians 5:18 ESV / 12 helpful votes Give thanks in all circumstances; for this is the will of God in Christ Jesus for you.

Colossians 2:6-15 ESV / 12 helpful votes Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving. See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ. For in him the whole fullness of deity dwells bodily, and you have been filled in him, who is the head of all rule and authority. ...

Colossians 1:23 ESV / 12 helpful votes If indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister.

1 Corinthians 15:58 ESV / 12 helpful votes Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

1 Corinthians 3:9 ESV / 12 helpful votes For we are God's fellow workers. You are God's field, God's building.

Matthew 7:24-25 ESV / 12 helpful votes “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock.

Deuteronomy 29:1-29 ESV / 12 helpful votes These are the words of the covenant that the Lord commanded Moses to make with the people of Israel in the land of Moab, besides the covenant that he had made with them at Horeb. And Moses summoned all Israel and said to them: “You have seen all that the Lord did before your eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land, the great trials that your eyes saw, the signs, and those great wonders. But to this day the Lord has not given you a heart to understand or eyes to see or ears to hear. I have led you forty years in the wilderness. Your clothes have not worn out on you, and your sandals have not worn off your feet. ...
Jude 1:20 ESV / 11 helpful votes But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit,
1 Timothy 6:10 ESV / 11 helpful votes For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.

Colossians 2:1-23 ESV / 11 helpful votes For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face, that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God's mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge. I say this in order that no one may delude you with plausible arguments. For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ. ...

Ephesians 5:20 ESV / 11 helpful votes Giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ,

1 Corinthians 3:9-15 ESV / 11 helpful votes For we are God's fellow workers. You are God's field, God's building. According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— each one's work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. ...

Romans 16:25 ESV / 11 helpful votes Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages

Ephesians 4:21 ESV / 8 helpful votes Assuming that you have heard about him and were taught in him, as the truth is in Jesus,

Acts 17:10-11 ESV / 8 helpful votes The brothers immediately sent Paul and Silas away by night to Berea, and when they arrived they went into the Jewish synagogue. Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.

Isaiah 53:1-12 ESV / 8 helpful votes Who has believed what he has heard from us? And to whom has the arm of the Lord been revealed? For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. ...

​Psalm 23:1-6 ESV / 8 helpful votes A Psalm of David. The Lord is my shepherd; I shall not want. He makes me lie down in green pastures. He leads me beside still waters. He restores my soul. He leads me in paths of righteousness for his name's sake. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me. You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. ...

1 Peter 5:10 ESV / 7 helpful votes 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.

​Isaiah 60:21 ESV / 7 helpful votes Your people shall all be righteous; they shall possess the land forever, the branch of my planting, the work of my hands, that I might be glorified.

1 Peter 2:4-6 ESV / 6 helpful votes As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in Scripture: “Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.”

Hebrews 12:14 ESV / 6 helpful votes Strive for peace with everyone, and for the holiness without which no one will see the Lord.
​
Colossians 1:12 ESV / 6 helpful votes Giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light.

Luke 2:1-52 ESV / 6 helpful votes In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria. And all went to be registered, each to his own town. And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered with Mary, his betrothed, who was with child. ...

Ezekiel 17:23-24 ESV / 6 helpful votes On the mountain height of Israel will I plant it, that it may bear branches and produce fruit and become a noble cedar. And under it will dwell every kind of bird; in the shade of its branches birds of every sort will nest. And all the trees of the field shall know that I am the Lord; I bring low the high tree, and make high the low tree, dry up the green tree, and make the dry tree flourish. I am the Lord; I have spoken, and I will do it.”

2 Thessalonians 2:17 ESV / 5 helpful votes Comfort your hearts and establish them in every good work and word.

Colossians 2:2 ESV / 5 helpful votes That their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God's mystery, which is Christ,
​
Ephesians 2:20-22 ESV / 5 helpful votes Built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.
​

A host of paradoxical principles exist in God’s kingdom.

In the Lord’s economy, weakness and power are opposite sides of the same coin. The apostle Paul tells the Corinthians that the gospel message—the good news that Jesus Christ was crucified on the cross for our sins—is “foolishness” and “weakness” to the unsaved: “Jews demand signs and Greeks look for wisdom,

​but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles,

but to those whom God has called,

both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength”

​(1 Corinthians 1:22–25).


“The message of the cross is foolish to those

​who are

headed for destruction!

But we who are being saved,”

explains Paul,

“know it is the very power of God”

(1 Corinthians 1:18, NLT).

The Jews stumbled over the cross of Christ because they were looking for a mighty military leader as their Savior. When Jesus came as a humble servant and died a disgraceful death on the cross, they disregarded Him. They couldn’t see that the most powerful of all beings was walking among them. The message of the cross represented weakness to the Jews and simple-minded nonsense to the Greeks. Today the gospel is regarded in a similar light by those who value the world’s ways of thinking. To the unregenerate human mind, the message of salvation in Jesus Christ is an absurdity swallowed by feeble-minded people.

What Paul dubbed “the weakness of God” is Jesus Christ crucified. This so-called “weakness” only appears to be void of strength, and only to those who are unredeemed. The world sees the Bible and the gospel message as weak. In truth, the gospel is “the power of God that brings salvation to everyone who believes” (Romans 1:16). God’s power, at its slightest, least detectable measure, is more potent than man’s greatest strength. No human-generated force or energy can touch or even come close to the strength and power of God.

Only through the weakness of God in Christ crucified could the unrivaled, unconquerable power of God be revealed:
God “released [Jesus] from the horrors of death and raised him back to life, for death could not keep him in its grip”

(Acts 2:24, NLT; see also Romans 1:4).

God’s power not only resurrected Jesus from the dead but also “seated him in the place of honor at God’s right hand in the heavenly realms. Now he is far above any ruler or authority or power or leader or anything else—not only in this world but also in the world to come”

Ephesians 1:20–21, NLT


By the same weakness of God in Christ crucified,

believers are brought to life with Christ

when they repent of their sins and receive His salvation:

“For you were buried with Christ when you were baptized.

And with him you were raised to new life

because you trusted the mighty power of God,

who raised Christ from the dead.

​
You were dead because of your sins and because your sinful nature was not yet cut away. Then God made you alive with Christ, for he forgave all our sins. He canceled the record of the charges against us and took it away by nailing it to the cross. In this way, he disarmed the spiritual rulers and authorities. He shamed them publicly by his victory over them on the cross” (Colossians 2:12–15, NLT). Through the weakness of God, we are empowered by Him to live in the freedom of Christ. One day God will raise us up by the same power that raised Jesus from the dead (1 Corinthians 6:14). He will take our weak human bodies and transform them into glorious heavenly bodies (Philippians 3:21; 1 Corinthians 15:42–44).

The weakness of God in Christ crucified opened the way for believers to be set free from sin’s control and sin’s curse (Romans 6:6; 8:3; Titus 2:14; Hebrews 7:25). For the child of God, Jesus broke the power of the devil by the power of the cross. Death and the fear of death have been defeated and destroyed (Hebrews 2:14–15; 1 Corinthians 15:26, 54–57). We gain eternal life through Christ’s humble, submissive sacrifice (John 6:40; 11:25–26; 1 Corinthians 15:22; 1 Peter 3:18; 1 John 5:11–12, 20).

German pastor and theologian Dietrich Bonhoeffer wrote, “God lets himself be pushed out of the world on to the cross. He is weak and powerless in the world, and that is precisely the way, the only way, in which he is with us and helps us . . . not by virtue of his omnipotence, but by virtue of his weakness and suffering” (Christian Quotations, Manser, M., ed., 2016).

The nature of God’s weakness in the unequaled sacrifice of His Son can only be grasped by those who belong to His kingdom. Jesus Christ “was crucified in weakness” but “now lives by the power of God” (2 Corinthians 13:4, NLT). The Lord of the universe chooses “the foolish things of the world to shame the wise” and “the weak things of the world to shame the strong” (1 Corinthians 1:27). God even uses frail, ordinary humans to accomplish His will on earth “to show that this all-surpassing power is from God and not from us”

(2 Corinthians 4:7)
​

The weakness of God is the obverse

power of God.

It is the Lamb of God who was slain for our sins

and the

resurrected King of Glory who reigns forever

on heaven’s throne.


​

Isaiah 53:5 

But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.

Psalm 107:19-21 Then they cried to the Lord in their trouble, and he delivered them from their distress. He sent out his word and healed them, and delivered them from their destruction. Let them thank the Lord for his steadfast love, for his wondrous works to the children of man!

Psalm 41:4 As for me, I said, “O Lord, be gracious to me; heal me, for I have sinned against you!”

Psalm 41:3 The Lord sustains him on his sickbed; in his illness you restore him to full health.

Jeremiah 30:17 For I will restore health to you, and your wounds I will heal, declares the Lord, because they have called you an outcast: ‘It is Zion, for whom no one cares!’

John 14:27 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.

Deuteronomy 32:39 “‘See now that I, even I, am he, and there is no god beside me; I kill and I make alive; I wound and I heal; and there is none that can deliver out of my hand.

Psalm 23:1-6 A Psalm of David. The Lord is my shepherd; I shall not want. He makes me lie down in green pastures. He leads me beside still waters. He restores my soul. He leads me in paths of righteousness for his name's sake. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me. You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. ...

Job 13:4 As for you, you whitewash with lies; worthless physicians are you all.

Luke 19:10 For the Son of Man came to seek and to save the lost.”

Revelation 1:1 The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John,

Acts 4:12 And there is salvation in no one else

Psalm 6:2 Be gracious to me, O Lord, for I am languishing; heal me, O Lord, for my bones are troubled.

Mark 2:5 And when Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.”

Mark 1:40-45 And a leper came to him, imploring him, and kneeling said to him, “If you will, you can make me clean.” Moved with pity, he stretched out his hand and touched him and said to him, “I will; be clean.” And immediately the leprosy left him, and he was made clean. And Jesus sternly charged him and sent him away at once, and said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them.” ...


Ephesians 5:26 refers to the cleansing and sanctifying power of God's Word,

which is likened to water, used to purify and make believers holy. 



The Word of God:

The "word" refers to the teachings and message of God, found in the Bible and proclaimed through preaching and living out the faith. 
​
Cleansing and Sanctification: The phrase suggests that God's Word has the power to cleanse believers from sin and make them holy, preparing them for a life pleasing to God.  This concept encourages believers to immerse themselves in the Word of God, allowing it to transform their hearts and minds, leading to a life of holiness and service to God The verse in Ephesians 5:26 states, "that he might sanctify her, cleansing her by the washing of water with the word".  Water is often used in the Bible to represent cleansing, purification, and spiritual renewal. ​

Jehovah-Rapha (more properly Yahweh-Rapha) means


“The Lord Who Heals” in Hebrew. Jehovah-Rapha is one of the many different names of God found in the Old Testament.

The name Jehovah-Rapha appears in Exodus 15:26. God says to the people of Israel, “If you listen carefully to the Lord your God and do what is right in his eyes, if you pay attention to his commands and keep all his decrees, I will not bring on you any of the diseases I brought on the Egyptians, for I am the Lord, who heals you.”

The context of God’s revelation of His name Jehovah-Rapha is an incident that took place early on in the wilderness wanderings of the Israelites.

They had just left Egypt and crossed

​ the Red Sea.

Moses took them into the Desert of Shur,

where “for three days they traveled in the desert without finding water”

(Exodus 15:22).


The Lord was testing them and their faith
​

The Israelites’ test in the desert was soon amplified. They came across a body of water, but, to their great consternation, they could not drink from it. They called the water Marah, which means “bitter.” Their souls began to turn bitter, as well, and they “grumbled against Moses, saying, ‘What are we to drink?’” (Exodus 15:24). Moses did exactly what he should have done: he prayed to the Lord, and “the Lord showed him a piece of wood” (verse 25). Following God’s instructions, Moses threw the wood into the water, and the water miraculously became fit to drink.

Immediately after the Lord “healed” the waters of Marah, He identified Himself to them as Jehovah-Rapha: “I am the Lord, who heals you” (Exodus 15:26).

He doesn’t just heal water; He heals people.

The healing of the waters was a demonstration of God’s power to overcome any impurity, contamination, or corruption. This power was going to work on behalf of the Israelites, God’s chosen people, as the Lord brought them to the Promised Land.

Along with giving His name Jehovah-Rapha, God gives the Israelites a promise: “I will not bring on you any of the diseases I brought on the Egyptians” (Exodus 15:26). This is a reference to the ten plagues that God had recently sent upon the Egyptians—plagues including boils, the death of livestock, devastating hail, etc. Like many Old Testament promises to Israel, this one was conditional; God’s people were required to “diligently listen to the voice of the Lord your God, and do that which is right in his eyes, and give ear to his commandments and keep all his statutes” (verse 26, ESV; cf. Deuteronomy 30).

Jehovah-Rapha has the power to heal physically (2 Kings 5:10), emotionally (Psalm 34:18), mentally (Daniel 4:34), and spiritually (Psalm 103:2–3). Neither impurity of body nor impurity of soul can withstand the purifying, healing power of Jehovah-Rapha.

Jesus Christ showed that He was the Great Physician who heals the sick. In Galilee, Jesus went from town to town, “healing every disease and sickness among the people” (Matthew 4:23). In Judea “large crowds followed him, and he healed them there” (Matthew 19:2). In fact, “wherever he went—into villages, towns or countryside—they placed the sick in the marketplaces. They begged him to let them touch even the edge of his cloak, and all who touched it were healed” (Mark 6:56). Not only did Jesus heal people physically, He also healed them spiritually by forgiving their sins (Luke 5:20).

​Every day, in every way, Jesus proved Himself to be Jehovah-Rapha in the flesh.

​Count it all JOY

​
The joy of the Lord is the gladness of heart

that comes from

personally, ​intimately, inherently and

​eternally knowing God

and

​Being Fully Known


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).
​
In 2 Corinthians 4:7, Paul makes a beautiful statement that “we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves.” The context helps us understand what is the treasure in earthen vessels (other translations say “jars of clay”). Paul is exhorting his readers that, even though there is great difficulty in their ministry, he is encouraged (2 Corinthians 4:1). He acknowledges that in his ministry he had received mercy and that he and the others who shared that ministry are not losing heart (in this case he is also referring to Timothy, see 2 Corinthians 1:1). They could have confidence because they were walking in the truth of God’s Word and not in their own cleverness or craftiness (2 Corinthians 4:2). Because their confidence was in His truth and not their own ability, they could fulfill their ministry with good conscience even as God could observe their actions (2 Corinthians 4:2).

Even though Paul and Timothy’s

gospel-proclaiming ministry was at times met with rejection, it was not because of any flaw in the good news itself. Unbelievers suffer from a blindness of the mind and are unable to see the “light of the gospel of the glory of Christ who is the image of God”

(2 Corinthians 4:3–4).

Because of this great need, the message of the gospel is so important.

They weren’t proclaiming or promoting themselves;

rather, they were serving others

by proclaiming the message of Jesus Christ

(2 Corinthians 4:5).

The light that Paul and Timothy were proclaiming had come from God—that same God who had originally created light (Genesis 1:3) and who had determined that Christ would come to provide light to humanity (John 1:4–9). God had accomplished the creation of light and the coming of Jesus. What He determines shall happen; it will indeed take place, and God had shone light in Paul’s and Timothy’s hearts that they would be equipped to present the wonderful truth of Jesus Christ and the eternal life He provides (2 Corinthians 4:6).

It is for this reason

​that Paul explains that they have the treasure

in earthen vessels

(2 Corinthians 4:7) and why that is significant.

Paul says elsewhere that, if he will boast, he will boast in the Lord (2 Corinthians 10:17). He is doing exactly that here when he says that they have the treasure in earthen vessels (2 Corinthians 4:7). The marvel that Paul is communicating is that, even as Paul and Timothy (and presumably the other disciples) were proclaiming Christ, they were not fulfilling this responsibility in their own power. Instead, God had provided the life, the power, and the message. Paul understood that those who were doing the actual proclaiming were simply earthen vessels—with no glory or merit of their own. As he said to the Corinthians in his previous letter, “Neither the one who plants nor the one who waters is anything, but God who causes the growth” (1 Corinthians 3:7).

Such lowly and humble people were given an incredible treasure—the personal and lifegiving knowledge of Jesus Christ in their own lives and the good news to proclaim to others. This shows how surpassing is the strength and power of God, and those who hear the message can be encouraged that the power is from God and His truth. The power does not originate in the cleverness or strength of people.

As God uses broken and imperfect people, we can also be encouraged that God can use us to accomplish important things and that, when we use the tools He provides, the power is not our own, but His. We are simply earthen vessels jars of clay; the treasure is God’s gift inside.

(Genesis 1:1–2; Hebrews 11:1–3)


The Light shines in the darkness, and the darkness has not overcome it.

​
The Witness of John

There came a man who was sent from God.

​His name was John.

He came as a witness to testify

about the Light, so that through him everyone

​might believe.

He himself was not the Light, but he came to testify

about the Light.

The true Light, who gives light to everyone,

​was coming into the world.

He was in the world, and though the world was

made through Him, the world did not recognize Him.

​ He came to His own, and His own did not receive Him. 

But 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 blood,

nor of the desire or will of man,

but born of God

​
(Psalm 84:1–12)


The Word became flesh and made His dwelling among us.

We have seen His glory,

​the glory of the one and only Son from the Father,

full of grace and truth.
​
John testified concerning Him. He cried out, saying,

“This is He of whom I said, ‘He who comes after me has surpassed me because He was before me.’”

From His fullness we have all received grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God, but the one and only Son, who is Himself God and is at the Father’s side, has made Him known.

​The Gospel of John is the only Gospel which mentions “the disciple whom Jesus loved.” John 13:23 tells us, “One of them, the disciple whom Jesus loved, was reclining next to Him.” John 19:26 declares, “When Jesus saw His mother there, and the disciple whom He loved standing nearby, He said to His mother, 'Dear woman, here is your son.'“ John 21:7 says, “Then the disciple whom Jesus loved said to Peter, ‘It is the Lord!’” This disciple is never specifically identified, but the identity of the disciple whom Jesus loved is clear. The disciple whom Jesus loved self-identifies as the author of the gospel (John 21:24), whom most scholars believe to be the apostle John, the son of Zebedee and brother of James.

First, only the Gospel of John mentions the “disciple whom Jesus loved.” Second, John 21:2 lets us know who was fishing with Peter: “Simon Peter, Thomas (called Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples were together...” The apostle John was a son of Zebedee (Matthew 4:21). Third, there were three disciples who were especially close to Jesus: Peter, James, and John (Matthew 17:1; Mark 5:37; 14:33; Luke 8:51). The “disciple whom Jesus loved” could not be Peter, as Peter asks Jesus a question in regards to this disciple (John 21:20-21). That leaves us with James or John. Jesus made a statement about the possible “longevity” of the life of the disciple whom He loved in John 21:22. James was the first of the apostles to die (Acts 12:2). While Jesus did not promise the disciple whom He loved long life, it would be highly unusual for Jesus to say, “If I want him to remain alive until I return, what is that to you?” if the disciple whom He loved was going to be the first disciple to die.

Church history tells us that the apostle John lived into the A.D. 90s

and

was the last surviving apostle.


Early church tradition was unanimous in

identifying

John as the disciple whom Jesus loved.

It seems that John had a closer relationship

with Jesus

than any of the other disciples.


Jesus and John

were essentially “best friends.”

Jesus entrusted John with the care

of His mother,

gave John the vision of the transfiguration,

allowed John

to witness His most amazing miracles,

and later

gave John the Book of Revelation.



​General revelation and special revelation are the two ways God has chosen to reveal Himself to humanity. General revelation refers to the general truths that can be known about God through nature.

Special revelation refers to the more specific truths that can be known about God through the supernatural.

In regard to general revelation, Psalm 19:1-4 declares, “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 display knowledge. There is no speech or language where their voice is not heard. Their voice goes out into all the earth, their words to the ends of the world.”

General revelation is also taught in Romans 1:20, “For since the creation of the world God’s invisible qualities—His eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse.” Like Psalm 19, Romans 1:20 teaches that God’s eternal power and divine nature are “clearly seen” and “understood” from what has been made, and that there is no excuse for denying these facts.

Special revelation is how God has chosen to reveal Himself through miraculous means. Special revelation includes physical appearances of God, dreams, visions, the written Word of God, and most importantly—Jesus Christ. The Bible records God appearing in physical form many times

(Genesis 3:8, 18:1; Exodus 3:1-4, 34:5-7),

and the Bible records God speaking to people through dreams (Genesis 28:12, 37:5; 1 Kings 3:5; Daniel 2)

and visions (Genesis 15:1; Ezekiel 8:3-4; Daniel 7; 2 Corinthians 12:1-7). 

Of primary importance in the revealing of God is His Word, the Bible, which is also a form of special revelation. God miraculously guided the authors of Scripture to correctly record His message to mankind, while still using their own styles and personalities.

The Word of God is living and active (Hebrews 4:12). The Word of God is inspired, profitable, and sufficient (2 Timothy 3:16–17). God determined to have the truth regarding Him recorded in written form, and the Bible includes everything that humanity needs to know about Him, what He expects, and what He has done for us.

The ultimate form of special revelation is the Person of Jesus Christ. God became a human being (John 1:1, 14). Hebrews 1:1-3 summarizes it best, “In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son … The Son is the radiance of God’s glory and the exact representation of his being.”

​God became a human being, in the Person of Jesus Christ, to identify with us, to set an example for us, to teach us, to reveal Himself to us, and, most importantly, to provide salvation for us by humbling Himself in death on the cross (Philippians 2:6-8).

Jesus Christ is the ultimate “special revelation”

from God.
​
​The word apostle means

​ “one who is sent out.”

In the New Testament, there are two primary usages of the word apostle.

The first is in specifically referring to the 

twelve apostles of Jesus Christ. The second is in generically referring

to other individuals

who are sent out to be messengers/ambassadors of Jesus Christ.

The twelve apostles held a unique position. In referring to the New Jerusalem, Revelation 21:14 states,

​“The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.”

The twelve apostles are also referred to in 

​Matthew 10:2; Mark 3:14; 4:10; 6:7; 9:35; 14:10, 17, 20; Luke 6:13; 9:1; 22:14; John 6:71; Acts 6:2; and 1 Corinthians 15:5.

It was these twelve apostles who were the first messengers of the gospel after the death and resurrection of Jesus Christ.

It was these twelve apostles who were the foundation of the church—with Jesus being the cornerstone

(Ephesians 2:20).

​
Spiritual Gifts

Now about spiritual gifts, brothers, I do not want you to be uninformed. You know that when you were pagans, you were influenced and led astray to mute idols. Therefore I inform you that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,”

except by the Holy Spirit.
​
There are different gifts, but the same Spirit. 

There are different ministries, but the same Lord. There are different ways of working,

but the same God works all things in all people.

Now to each one the manifestation of the Spirit is given for the common good. Toone there is given through the Spirit the message of wisdom, to another the message of knowledge by the same Spirit, to another faith by the same Spirit, to another gifts of healing by that one Spirit, to another the working of miracles, to another prophecy, to another distinguishing between spirits, to another speaking in various tongues, and to still another the interpretation of tongues. All these are the work of one and the same Spirit, who apportions them to each one as He determines.

​
The Body of Christ

The body is a unit, though it is composed of many parts. And although its parts are many, they all form one body. So it is with Christ. For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink.

For the body does not consist of one part, but of many. If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be?

But in fact, God has arranged the members of the body, every one of them, according to His design. If they were all one part, where would the body be? As it is, there are many parts, but one body.

The eye cannot say to the hand, “I do not need you.” Nor can the head say to the feet, “I do not need you.” On the contrary, the parts of the body that seem to be weaker are indispensable, and the parts we consider less honorable, we treat with greater honor. And our unpresentable parts are treated with special modesty,

whereas our presentable parts have no such need. 

But God has composed the body and has given greater honor to the parts that lacked it, so that there should be no division in the body, but that its members should have mutual concern for one another. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.


The Greater Gifts

​
Now you are the body of Christ, and each of

​you is a member of it. 

​
And in the church God has appointed

first of all apostles,

second prophets, third teachers,

then workers of miracles, and those with gifts of healing,

 helping, administration, and various tongues. 


Are all apostles?

Are all prophets?

Are all teachers?


Do all work miracles?


 Do all have gifts of healing? Do all speak in tongues?


Do all interpret?


But eagerly desire the greater gifts. 

And now I will show you the most excellent way


Since ancient times, builders have used cornerstones in their construction projects. A cornerstone was the principal stone, usually placed at the corner of an edifice, to guide the workers in their course. The cornerstone was usually one of the largest, the most solid, and the most carefully constructed of any in the edifice. The Bible describes Jesus as the cornerstone that His church would be built upon. He is foundational. Once the cornerstone was set, it became the basis for determining every measurement in the remaining construction; everything was aligned to it. As the cornerstone of the building of the church, Jesus is our standard of measure and alignment.

The book of Isaiah has many references to the Messiah to come. In several places the Messiah is referred to as “the cornerstone,” such as in this prophecy: “So this is what the sovereign Lord says: ‘See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed. I will make justice the measuring line and righteousness the plumb line’” (Isaiah 28:16–17). In context, God speaks to the scoffers and boasters of Judah, and He promises to send the cornerstone—His precious Son—who will provide the firm foundation for their lives, if they would but trust in Him.

In the New Testament, the cornerstone metaphor is continued. The apostle Paul desires for the Ephesian Christians to know Christ better: “Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord” (Ephesians 2:19– 21). Furthermore, in 1 Peter 2:6, what Isaiah said centuries before is affirmed in exactly the same words.

Peter says that Jesus, as our cornerstone, is “chosen by God and precious to him” (1 Peter 2:4).

The Cornerstone is also reliable, and “the one who trusts in him will never be put to shame” (verse 6).

Unfortunately, not everyone aligns with the cornerstone. Some accept Christ; some reject Him.

Jesus is the “stone the builders rejected” (Mark 12:10; cf. Psalm 118:22).

When news of the Messiah’s arrival came to the magi in the East, they determined to bring Him gold, frankincense, and myrrh.

But when that same news came to King Herod in Jerusalem, his response was to attempt to kill Him. From the very beginning, Jesus was “a stone that causes people to stumble and a rock that makes them fall” (1 Peter 2:8).


How can people

reject God’s chosen, precious

cornerstone?


Simply put, they want

to build

something different from

what God is building.


Just as the people

building the Tower of Babel rebelled against God and pursued their own project,

those who reject Christ disregard God’s plan in favor of their own. Judgment is promised to all those who reject Christ: “Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed”

(Matthew 21:44).
​
The Bible refers to Jesus as a rock in relation to both believers and unbelievers. To those who put their faith in Him, He is the rock upon which they build their lives (Matthew 7:24–29; 16:13–20). As the solid foundation of the Christian life, Jesus is our rock of salvation (2 Samuel 22:47). But Jesus is a rock of offense to unbelievers. He is a stone that causes non-believers to trip and fall to their own ruin. A person can either put his faith in Jesus Christ and receive life eternal or stumble over Him and face eternal judgment.

The term rock of offense is found

in 1 Peter 2:7–8:


“Therefore, to you who believe, He [Jesus] is precious;

but to those who are disobedient,

‘The stone which the builders rejected

Has become the chief cornerstone,’
and

‘A stone of stumbling

And a rock of offense.’

They stumble, being disobedient to the word,

to which they also were appointed”


Peter’s illustration of Jesus as a rock of offense to unbelievers is drawn from Isaiah 8:14. The apostle Paul also quoted this Old Testament passage to show that Israel’s unbelief in the past had continued into the present (Romans 9:32–33, ESV).

​Israel had rejected the Lord in the days of Isaiah just as the Jewish people of the first century

rejected Jesus Christ.

Rock of offense literally means “stumbling block.”

Anyone who

​rejects Jesus Christ stumbles and falls

​over who He is

by refusing to see or acknowledge that

He is the foundation of spiritual life and

relationship with God.

The Jews stumbled over their Messiah, so much so that

they crucified Him.

Paul said he would “preach Christ crucified”

even though his message

was “a stumbling block to Jews”

(1 Corinthians 1:23, ESV).

The Jews were expecting a mighty king figure who would overthrow Rome and establish His kingdom on earth. Instead, they encountered in Jesus a lowly servant who would suffer and die.

“They stumble because they do not obey God’s word, and so they meet the fate that was planned for them” (1 Peter 2:8, NLT).

Here Peter explains why unbelievers stumble over the cornerstone—because they disobey the Word of God.

They refuse to believe the gospel message. They aren’t accidentally stumbling over the rock of offense as people sometimes trip and fall while walking. Peter speaks of willful rebellion. They do not want to submit to God as the Lord over their lives. Thus, if someone rejects Christ, that person’s refusal becomes his own undoing.

Peter comforted his readers by showing that this rejection of Jesus was predicted long ago in the Old Testament and was part of God’s sovereign plan. Those who crucified Jesus had served God’s purpose: “For Herod Antipas, Pontius Pilate the governor, the Gentiles, and the people of Israel were all united against Jesus, your holy servant, whom you anointed. But everything they did was determined beforehand according to your will” (Acts 4:27–28, NLT).

Despite their rejection and stumbling over the rock of offense, their actions worked to put God’s chief cornerstone in place.

In a parable, Jesus revealed that He was God’s chosen cornerstone (Luke 20:17) and warned that God’s judgment would fall on all unbelievers who reject Him: “Everyone who stumbles over that stone will be broken to pieces, and it will crush anyone it falls on”

(Luke 20:18).

Those who deny Christ will come under God’s judgment since the Lord has determined that people will either stand or fall based on whether or not they believe in Jesus. Christ is the only way of salvation; to stumble and reject Him is to send oneself to destruction:


“For Jesus is the one referred to in the Scriptures, where it says,

‘The stone that you builders rejected
has now become the cornerstone.’
There is salvation in no one else!

​God has given no other name under heaven by which we must be saved”

(Acts 4:11–12, NLT, see also John 3:16; 14:6; Romans 5:1–2).

To God the Father, Jesus Christ is the living stone, chosen and precious

(1 Peter 2:4).

To believers, He is our dependable rock of salvation (Psalm 18:2).

To the unbelieving world,

Jesus is the rejected rock of offense that causes them to stumble. 
​
Judas Iscariot is typically remembered for one thing:

his betrayal of Jesus.

He was one of the twelve disciples who lived with and

followed Jesus for three years.

He witnessed

Jesus’ ministry, His teaching, and His many miracles.

He was the treasurer for the group

and used this trusted position to steal from

their resources

​ (John 12:6).

Judas was a common name in that era, and there are several other Judases mentioned in the New Testament. One of the other disciples was named Judas (John 14:22), and so was one of Jesus’ own half-brothers (Mark 6:3). To differentiate, John 6:71 and John 13:26 refer to Christ’s betrayer as “Judas, son of Simon Iscariot.”

Scholars have several ideas about the derivation of the surname. One is that Iscariotrefers to Kerioth, a region or town in Judea. Another idea is that it refers to the Sicarii, a cadre of assassins among the Jewish rebels.

The possible association with the Sicarii allows for interesting speculation about Judas’ motives for his betrayal,

but the fact that he made a conscious choice to betray Jesus (Luke 22:48) remains the same.

The surname Iscariot is useful, if for no other reason, in that it leaves no doubt about which Judas is being referred to.

Here are some of the facts we glean from key verses about

Judas and his betrayal:

Money was important to Judas. As already mentioned, he was a thief, and,

according to Matthew 26:13–15,

the chief priests paid him “thirty silver coins” to betray the Lord.


Jesus knew from the very beginning what Judas Iscariot would do.

Jesus told His disciples,

“Have I not chosen you, the Twelve? Yet one of you is a devil!”

(John 6:70).

​And at the Last Supper, Jesus predicted His betrayal and

identified the betrayer:

“Jesus answered, ‘It is the one to whom I will give this

piece of bread

when I have dipped it in the dish.’

Then, dipping the piece of bread, he gave it to

Judas Iscariot, son of Simon”

(John 13:26).

Jesus said that Judas Iscariot was not “clean”; i.e., he had not been born again and was not forgiven of his sins

(John 13:10–11).

In fact, Judas was empowered to do what he did by

the devil himself:

“As soon as Judas took the bread [that Jesus had given him],

Satan entered into him”


(John 13:27).

The other disciples had no clue that Judas Iscariot harbored treacherous thoughts.

When Jesus mentioned a betrayer in their midst, the other disciples worried that it was they who would prove disloyal (John 13:22). No one suspected Judas. He was a trusted member of the Twelve. Even when Jesus told Judas, “What you are about to do, do quickly,” (John 13:27), and

Judas left the Last Supper, the others at the table simply

thought Judas had

been sent to buy more

food

or to give something to

​charity

(verses 28–29).

Judas Iscariot betrayed the Lord with a kiss, perfectly in keeping with his brazen duplicity (Luke 22:47–48). After committing his atrocious act, Judas “was seized with remorse and returned the thirty silver coins to the chief priests and the elders”

(Matthew 27:3).

But we learn that remorse does not equal repentance--

rather than make amends or seek forgiveness, “he went away and hanged himself”

(Matthew 27:5).

Judas Iscariot fulfilled the prophecy of Psalm 41:9, “

Even my close friend, someone I trusted, one who shared my bread, has turned against me”

(cf. John 13:18).

Yet Judas was fully responsible for his actions. Jesus said, “The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born” (Matthew 26:24).

Matthew 27:6–8 reports that the chief priests took the “blood money” from Judas and bought a potter’s field as a place for burying foreigners (thus fulfilling the prophecy of Zechariah 11:12–13). Acts 1:18–19 continues the story of what happened after Judas’ death and gives some additional information. Luke reports, “With the reward he got for his wickedness, Judas bought a field; there he fell headlong, his body burst open and all his intestines spilled out. Everyone in Jerusalem heard about this, so they called that field in their language Akeldama, that is, Field of Blood.” The additional detail we learn from Luke is that, after Judas hanged himself,

his dead body fell into the very field purchased with his

ill-gotten gains.

Given the fact of Judas’ close proximity to Jesus during three years of ministry, it is hard to imagine how he could follow through on such a dastardly betrayal. Judas’ story teaches us to guard against small, gradual failings that gain strength and power in our lives and that could open the door to more deadly influences.

His story is also a great reminder that appearances can be deceiving.

Jesus taught, “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’”

(Matthew 7:22–23).
​

​Hebrews 12:2.

An author

is an originator or creator,

as of a theory or plan.

The Greek word translated “author” in Hebrews 12:2 can also mean

“captain,” “chief leader” or “prince.” 

Acts 3:15uses the same word: “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (KJV), while the NIV and ESV use the word “author” instead of “prince.” From this we can deduce that Christ is the originator of our faith in that He begins it, as well as the captain and prince or our faith. This indicates that Jesus controls our faith, steers it as a captain steers a ship, and presides over it and cares for it as a monarch presides over and cares for his people. 

The Greek word translated “perfecter” in Hebrews 12:2 appears only this one time

in the New Testament.

It means literally “completer” or “finisher”

and speaks of bringing something to its conclusion.

Putting the two words together, we see that

Jesus, as God,

both creates and sustains our faith.

We know that saving faith is a gift from God, not something we come up with on our own (Ephesians 2:8-9), and that gift comes from Christ, its creator. He is also the sustainer of our faith, meaning that true saving faith cannot be lost, taken away or given away. This is a source of great comfort to believers, especially in times of doubt and spiritual struggles.

Christ has created our faith and He will watch over it, care for it, and sustain it. 

It is important for us to understand that God in Christ is not only the creator and sustainer of our saving faith, but He is also the sustainer of our daily walk and the finisher of our spiritual journey. For if God in Christ is not the author of our new life, and if Christ is not the finisher and perfecter of our faith through the Holy Spirit’s indwelling power, then we are neither born again nor are we a true follower of Christ. “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory”

(Philippians 1:6; Ephesians 1:13-14).

In Colossians 3:1, the apostle Paul states that believers “have been raised with Christ” as part of his argument against

false teachers’ claims

that salvation was based on following rules and regulations. In the previous chapter,

Paul urged the Colossians not to let anyone condemn them

for what they

ate or drank or for not honoring legalistic religious observances

(see Colossians 2:16–23).


As Christians, we are dead to outward rituals and religious formalities

because of our union

with Jesus Christ in His death, burial, and resurrection.

The believer does not tap into the life and the power of Jesus through external rule-following but through a spiritual union with Christ. We come into an intimate, living relationship with Jesus that radically transforms our outlook, motivation, and entire being from the inside out

(John 1:12; 7:38; 15:1–8; Romans 6:4; 7:6; 1 Corinthians 6:17; 2 Corinthians 5:17; Galatians 2:20; 
Ephesians 2:4–5; 4:20–24).

Paul speaks of Christians being raised with Christ as a past, present, and future certainty: “For we died and were buried with Christ by baptism. And just as Christ was raised from the dead by the glorious power of the Father, now we also may live new lives. Since we have been united with him in his death, we will also be raised to life as he was” (Romans 6:4–5, NLT; see also 1 Thessalonians 4:16–17). Earlier, Paul told the Colossians, “For you were buried with Christ when you were baptized. And with him you were raised to new life because you trusted the mighty power of God, who raised Christ from the dead” (Colossians 2:12, NLT).
​
In 2 Corinthians 12:1 Paul provides an example of how a person should not find his or her identity and confidence in personal achievements because only God’s grace is sufficient. While showing mercy means not giving to someone what he does deserve, showing grace means giving to someone what he doesn’t deserve.

God shows grace in giving us life and providing for us and strengthening us for the path ahead.

That grace is sufficient—it is all we need.

To illustrate the principle, Paul tells of a man who was caught up to the third heaven and saw and heard indescribable things. This man was remarkably privileged, and it seems apparent in the context that Paul is talking about himself.
​
 2 Corinthians 12:9—“My grace is sufficient for you, for my power is made perfect in weakness.”

God was reminding Paul that the strength behind Paul’s ministry was not Paul’s experiences or abilities, nor was it the absence of difficulty. On the contrary, 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. 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.

The phrase unsearchable riches of Christ comes from Ephesians 3:8–9: “To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things” (ESV). The Greek for “unsearchable riches” is translated “boundless riches” in the NIV.

The Greek word translated “unsearchable” describes something that cannot be fully comprehended or explored. In other words,

there is no limit to the riches of Christ; they are past finding out.

Try as we might,

we can never plumb the depths of Christ’s worth.

​ Paul delineates some of these riches in Ephesians 1:7–14:

​redemption through His blood, the forgiveness of sins,

the knowledge of the mystery of His will,

the message of truth,

the sealing of the Holy Spirit, and the guarantee of our inheritance.

These are spiritual riches with eternal benefits, and we cannot fully comprehend them.

Jesus taught two short parables that emphasize the value of eternal life and the kingdom of God:

“The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again,

and then in his joy went and sold all he had and bought that field. Again, the kingdom of heaven is

like a merchant looking for fine pearls.

When he found one of great value, he went away and sold everything he had and bought it”

(Matthew 13:44–46).

Like a hidden treasure or a pearl of great price, admission to the kingdom

is of incalculable worth--

and it is Jesus Christ who grants the admission.

The unsearchable riches of Christ cannot be fully traced out. “In Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9), so the riches of Christ include all that God is. The unsearchable riches of Christ are the Glory of God, the Truth of God, the Wisdom of God, the Life of God, and the Love of God. In Christ, God “has blessed us in the heavenly realms with every spiritual blessing” (Ephesians 1:3).

In Christ are hidden “all the treasures of wisdom and knowledge” (Colossians 2:3).

In Ephesians 3:8 Paul refers to himself as “less than the least of all the Lord’s people.”

This humble statement is then contrasted with “the boundless

riches of Christ.”

Paul describes himself as the lowest of believers while lifting Jesus up

​as the greatest of all.

Every believer, in like humility, acknowledges the all-surpassing

goodness and grace of God:

“The LORD bestows favor and honor;

no good thing does he withhold from those whose walk is blameless”

(Psalm 84:11).

Christ’s riches that He makes available to us are not material but spiritual.

The unsearchable riches of Christ provide salvation to everyone who believes

(John 3:16; Romans 1:16).

King Solomon was a man of great riches and wisdom, and his fame spread throughout the known world. Dignitaries from other countries came to hear his wisdom and see his lavish display of wealth (1 Kings 10:24).

Scripture says that Solomon had no equal in the earth at that time:

“King Solomon was greater in riches and wisdom than all the other kings of the earth”

(verse 23).

Yet, for all that, Solomon’s riches were not unsearchable.

They could be quantified; the gold bars could be counted, and he had no inexhaustible supply of silver.

Besides that, Solomon’s riches were only the temporal treasures of this world. Jesus is “greater than Solomon” (Luke 11:31).

The treasures of Christ are inexhaustible, they are unsearchable, and they are forever.

Through the love of Christ poured into our hearts (see Ephesians 3:17; Romans 5:5),


we participate to a limited degree in the full perfection

we will know and enjoy

when we stand in God’s presence in eternity:

“For now we see in a mirror dimly, but then face to face.

Now I know in part;

then I shall know fully, even as I have been fully known”

1 Corinthians 13:12, ESV


Paul contrasts looking at someone

in a dull, dimly lit mirror with meeting that person face to face. In the Greco-Roman world, mirrors were
​fashioned out of polished metal discs that reflected a blurred, imperfect image,

nothing like seeing someone up close, in vivid, eye-to-eye clarity.

Thus, now we see in a mirror dimly is Paul’s figure of speech for “now we have imperfect knowledge and understanding.” The New Living Translation renders the imagery like so: “Now we see things imperfectly, like puzzling reflections in a mirror, but then we will see everything with perfect clarity. All that I know now is partial and incomplete, but then I will know everything completely,

just as God now knows me completely”

(1 Corinthians 13:12, NLT).

Flawless understanding and unrestricted

​knowledge of matters

pertaining to God and His kingdom

will only be achieved when we

Meet Jesus Christ in Person
​
The apostle John affirms that our knowledge of Jesus is partial now but

will become clear when we see Him face to face:

“Dear friends, we are already God’s children, but he has not yet shown us

​what we will be like when Christ appears.

​But we do know that we will be like him, for we will see him as he really is”

(1 John 3:2, NLT).

Within the Scriptures, we have the complete revelation of God, but our understanding of it remains limited (see 1 Corinthians 8:1–3). As we grow in the faith, we undergo a process of spiritual maturation as individual believers (2 Peter 3:18) and together as the body of Christ (Ephesians 4:11–16). Paul calls this progressive development toward Christian maturity “the upward call of God in Christ Jesus” (Philippians 3:14, ESV). It is our heavenward journey of intimate fellowship with Jesus Christ.

Along the way, we must stay laser-focused on Jesus, who is the trailblazing forerunner of our quest (Hebrews 12:1–2). He demonstrates the way through His perfect obedience to the Father (John 4:34; 5:30; Luke 22:42). As the Author and Perfecter of our faith, He not only inspires us, but Christ also empowers us to grow toward our heavenly stature.

He starts the good work in us and “will carry it on to completion until the day of Christ Jesus” (Philippians 1:6).

In the meantime, until the Lord returns or we reach heaven, we have limited understanding and knowledge—we see in a mirror dimly. But one day our onward and upward growth in ever-increasing degrees of Christian maturity will culminate in heavenly perfection as “we bear the image of the heavenly man” (1 Corinthians 15:49).


(Romans 3:21–31)

But whatever was gain to me I count as loss for the sake of Christ. More 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 and be found in Him, not having my own righteousness from the law,
but that which is through faith in Christ,
​ the righteousness from God on the basis of faith.

I want to know Christ and the power of His resurrection and the fellowship of His sufferings,
being conformed to Him in His death, and so, somehow, to attain to the resurrection from the dead.

Our citizenship is in heaven, and we eagerly await a Savior from there, the Lord Jesus Christ, who, by
the power that enables Him to subject all things to Himself, will transform our lowly bodies to be like His glorious body​
​
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.

1 Corinthians 1:29-31

so that no one may boast in His presence.

It is because of Him that you are in Christ Jesus, who has become
for us wisdom from God:
our righteousness, holiness, and redemption.

Therefore, as it is written: “Let him who boasts boast in the Lord.”

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.
​
​Therefore, beloved, as you anticipate these things, make every effort to be found at peace—spotless and blameless in His sight. Consider also that our Lord’s patience brings salvation, just as our beloved brother Paul also wrote you with the wisdom God gave him.

 He writes this way in all his letters, speaking in them about such matters. Some parts of his letters are hard to understand, which ignorant and unstable people distort, as they do the rest of the Scriptures, to their own destruction.
​
Therefore, beloved, since you already know these things, be on your guard so that you will not be

carried away by the error of the lawless and fall from your secure standing.  
But grow in the grace and knowledge of our Lord and Savior Jesus Christ.

To Him be the glory both now and to the day of eternity. 

​The concept of family is extremely important in the Bible, both in a physical sense and in a theological sense. The concept of family was introduced in the very beginning, as we see in Genesis 1:28, "God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground.'" God’s plan for creation was for men and women to marry and have children. A man and a woman would form a "one-flesh" union through marriage (Genesis 2:24), and

they with their children become a family, the essential building block of human society.

We also see early on that family members were to look after and care for one another.

When God asks Cain, "Where is Abel your brother?" Cain’s response is the flippant "Am I my brother’s keeper?"

The implication is that, yes, Cain was expected to be Abel’s keeper and vice versa. Not only was Cain’s murder of his brother an offense against humanity in general, but it was especially egregious because it was the first recorded case of fratricide (murder of one’s sibling).

The Bible has a more communal sense of people and family than is generally held in Western cultures today, where citizens are more individualized than people in the Middle East and definitely more so than the people of the ancient near East.

When God saved Noah from the flood, it wasn’t an individual case salvation, but a salvation for him, his wife,

his sons and his sons’ wives. In other words, his family was saved

​ (Genesis 6:18)

When God called Abraham out of Haran,


He called him and his family


(Genesis 12:4-5).


The sign of the Abrahamic covenant (circumcision) was to be applied to all males within one’s household, whether they were born into the family or are part of the household servant staff (Genesis 17:12-13).

In other words, God’s covenant with Abraham was familial, not individual.

The importance of family can be seen in the provisions of the Mosaic covenant. For example, two of the Ten Commandments deal with

maintaining the cohesiveness of the family.

The fifth commandment regarding honoring parents is meant to preserve the authority of parents in family matters, and the seventh commandment prohibiting adultery protects the sanctity of marriage. From these two commandments flow all of the various other stipulations in the Mosaic Law which seek to protect marriage and the family. The health of the family was so important to God that it was codified in the national covenant of Israel.

This is not solely an Old Testament phenomenon. The New Testament makes many of the same commands and prohibitions. Jesus speaks on the sanctity of marriage and against frivolous divorce in Matthew 19. The apostle Paul talks about what Christian homes should look like when he gives the twin commands of “children, obey your parents” and “parents, don’t provoke your children” in Ephesians 6:1–4 and Colossians 3:20–21. In 1 Corinthians 7, the unbelieving spouse is “sanctified” through the believing spouse, meaning, among other things, that the unbelieving spouse is in a position to be saved through the witness of the believing spouse.

Let’s now turn our attention to the theological concept of family. During His three-year ministry, Jesus shattered some prevailing notions of what it meant to be part of a family: "While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him. Someone told him, ‘Your mother and brothers are standing outside, wanting to speak to you.’ He replied to him, ‘Who is my mother, and who are my brothers?’ Pointing to his disciples, he said, ‘Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother’” (Matthew 12:46-50).

Now we must clear up some misconceptions with this passage. Jesus is not saying that biological family isn’t important; He is not dismissing His mother and brothers. What He is doing is making the clear theological point that in the Kingdom of Heaven, the most important family connection is spiritual, not physical. This is a truth made explicitly clear in John’s Gospel, when the evangelist says, "Yet to all who received 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).

The parallels are quite clear. When we are born physically, we’re born into a physical family, but when we are "born again," we are born into a spiritual family. To use Pauline language, we are adopted into God’s family (Romans 8:15). As Paul says, "You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, 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).

So what does the Bible say about family?

The physical family is the most important building block to human society,

and as such, it should be nurtured and protected.

But more important than that is the new creation that God is making in Christ,

which is comprised of a spiritual family,

​the Church, made up of all people who call upon the

Lord Jesus Christ as Savior.

​This is a family drawn

"from every nation, tribe, people and language"

Revelation 7:9


and the defining characteristic of this spiritual family is love for one another:

​"A new command I give you: Love one another. As I have loved you,

so you must love one another.

By this all men will know that you are my disciples, if you love one another"


​ (John 13:34-35).



​Matthew 5:43-48
​
“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward do you have?

Do not even the tax collectors do the same?

And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same?"



​1 Timothy 5:8

But if anyone does not provide for his relatives, and especially for members of his household,
he has denied the faith and is worse than an unbeliever.

The phrase "pay your teachers" often refers to the biblical principle of supporting those

​ who teach the word of God,

as seen in Galatians 6:6 and 1 Timothy 5:17-18,

suggesting that those who are taught should share "all good things" with

​their teachers, including financial support. 


Galatians 6:6:

 "Let him who is taught the word share all good things with him who teaches."


  1 Timothy 5:17-18: 


“Let the elders who rule well be counted worthy of double honor,

especially those

​ who labor in the word and doctrine.


For the Scripture says, 'You shall not muzzle an ox while it is threshing,'

and

'The laborer is worthy of his wages.'"  

These verses are often interpreted as a call for churches to provide financial support for their pastors

and other

full-time ministers who are involved in teaching and preaching. 

The financial support is seen as a way

to honor and respect those who dedicate their time and energy

to teaching and leading the church. ​ 

It is also understood as a way to ensure that pastors and ministers



can focus on their ministry without having

to worry

about their financial needs. 


​
Paul, in his ministry, worked as a tentmaker to support himself, but he considered this

an exception rather than the norm.  

The concept of "double honor" is often associated with

the "double portion"

given to the firstborn son in a family,

suggesting both respect and financial reward.  

Some argue that the church has an obligation to protect

dedicated leaders

from being overworked and underpaid.  


​To counter the false teachers 

who were misapplying and undermining

the truth of God’s Word,

the apostle Paul urged Timothy to work hard and study diligently

to be sure that he had God’s approval when handling the Scriptures:

“Study to shew thyself approved unto God, a workman that needeth

not to be ashamed,

rightly dividing the word of truth”

(2 Timothy 2:15, KJV). 

“Study to shew thyself approved unto God” is antiquated language that challenges the understanding of current-day Bible readers. “Do your best to present yourself to God as one approved” (NIV) and “work hard so you can present yourself to God and receive his approval” (NLT) are more modern renderings that bring transparency to the original text for today’s readers of the Bible. 

 ​False teachers were a problem in the early church, just as they are now. Pastors and church leaders are charged with the responsibility of keeping God’s people safe from gangrenous teachings that spread and choke out the truth of Scripture and lead to ungodly living

(2 Timothy 2:16–17).

​
Followers of Jesus Christ and especially pastors and teachers are to work

persistently to understand

and explain the truth of God’s Word correctly.

In the original language, the word rendered “approved” in 2 Timothy 2:15 carries the idea

of being “tried and true,” or tested and proven genuine.

Receiving God’s approval seems to suggest having passed a vetting process (see 1 Thessalonians 2:4)

.God’s approved workers handle the word of truth correctly. Rightly dividing literally means “cutting straight” in the original Greek. Pastors and teachers are to be skilled workmen of God’s Word who carefully and thoroughly search the revelation of God in Scripture, not deviating from or distorting its message in any way (Deuteronomy 4:2; 12:32; Proverbs 30:5–6; Revelation 22:18–19).

They cut straight lines and help build a stable foundation that will stand the test of time (2 Timothy 2:19). The approved worker is like the Bereans who “received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11). He studies God’s Word and then seeks to apply it to his own life.
 
​The unapproved worker

swerves from

the truth, cutting crooked lines with

meaningless talk, false knowledge,

and departures from the faith

(1 Timothy 1:6; 6:20; 2 Timothy 2:16–18).

Christian teachers who have proven themselves and received God’s approval have no reason to be ashamed. Paul’s target as a minister of Jesus Christ was to “never be ashamed, but . . . continue to be bold for Christ” and “bring honor to Christ” for the rest of his life

(Philippians 1:20, NLT).

Paul’s directive to Timothy to “show thyself approved” echoes in his unapologetic commendation of himself before God as his witness:

“Therefore, since through God’s mercy we have this ministry, we do not lose heart.

Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God.

On the contrary,

by setting forth the truth plainly we commend ourselves to

everyone’s conscience in the sight of God”

(2 Corinthians 4:1–2).
​
​ The apostle Paul was a tentmaker by trade,

and he relied

on that trade to support himself

in Corinth on his second missionary journey.

In Corinth, Paul met fellow tentmakers Priscilla and Aquila, and “because he was a tentmaker as they were, he stayed and worked with them. Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks”

(Acts 18:3–4).

Where Paul learned his trade of tentmaking we simply can’t be sure. The Bible never says. We know that as a young man
Paul studied under the tutelage of Rabbi Gamaliel in Tarsus, who provided him with an

expert knowledge of the Hebrew Scriptures

(Acts 22:3).

Those educational credentials allowed Paul to preach in the synagogues wherever he traveled (see Acts 17:2).

We also know that Tarsus, where Paul was from, was in the province of Cilicia, famous for raising goats and producing a goats’ hair cloth that was used for tentmaking. In fact, the cloth was named cilicium, after the province of origin.

It was standard practice for Jewish rabbis to have learned a trade. Rabbi Hillel, the grandfather of Gamaliel,

was a carpenter.

Paul’s

trade was that of tentmaking. It could have been a business

his family was involved in.

It’s also possible that Paul learned and began to practice tentmaking during his school years.

Another possibility is that he became a tentmaker during his ministry or in the time between

his road-to-Damascus conversion and the beginning of his ministry

(see Galatians 1:17).

Paul turned to his training as a tentmaker in certain situations so as

not to be a burden to the churches

he was nurturing

and to

avoid accusations that he was preaching for gain.


He told the elders in Ephesus, where he had

spent two years,

“I have not coveted anyone’s silver or gold or clothing.

You yourselves know that these hands of mine

have supplied

my own needs and the needs of my companions”

(Acts 20:33–34).


. Author E. Randolph Richards points out that, “as a traveler, Paul did not carry the supplies necessary to conduct a significant business as a tentmaker. . . . In the ancient Greco-Roman world, it took considerable time to establish the necessary relationships in order to gain the necessary permissions to conduct business in a city, both from city leaders as well as the appropriate guilds.

Paul was able on occasion to enter into business, but only in situations such as Corinth, where he was actually assisting in an established business with an established shop with regular suppliers, owners with memberships in the appropriate trade guilds and a regular clientele”

(Paul and First-Century Letter Writing: Secretaries, Composition, and Collection, InterVarsity Press, 2004, p. 170).

In Hebrew culture, thirty pieces of silver was not a lot of money.

In fact, it was the exact price paid

to the master of a slave if and when his slave was gored by an ox

(Exodus 21:32).


The slave’s death

was compensated

by the thirty pieces of silver


There are two other places in the Bible that specifically mention the amount of thirty pieces of silver,

and they are directly linked.

The first passage is in Zechariah, which contains a prophecy that is later

fulfilled in the book of Matthew.

Leading up to the prophecy of the thirty pieces of silver is a description of a strange episode in Zechariah’s life. God had the prophet Zechariah play the part of a shepherd and care for a flock “doomed to slaughter” (Zechariah 11:4–14). God used this to illustrate a prophetic judgment against Israel for crucifying Christ, predicting the fall of Israel in AD 70 and the subsequent scattering of the nation.

​There are several elements in this passage that point to it as a prophecy about Jesus. First, Zechariah says he “got rid of the three shepherds” of the doomed flock (verse 8). The “three shepherds” are probably a reference to the three religious offices during Jesus’ day that worked to condemn Jesus: the elders, the scribes, and the chief priests (Matthew 16:21).

Second, Zechariah breaks his two shepherding staffs. One is named Favor and is broken to symbolize the breaking of the Mosaic Covenant by the disobedient people and God’s setting aside His favor or providential care to allow judgment to come upon them (Zechariah 11:10).

The second staff, named Union, is broken to represent the breaking up of the nation by the Romans.

Another prophetic reference is found in the thirty pieces of silver given to Zechariah after his work as a shepherd. He went to those he worked for and asked them to pay him what they thought he was worth. They gave him thirty pieces of silver, which he sarcastically calls a “handsome price” because it was such a small amount (Zechariah 11:13)—the price paid for a slave’s accidental death.

The employers meant to insult Zechariah with this amount of money. Returning the insult,

God tells Zechariah to “throw it to the potter,”

and Zechariah tossed the money

into the

house of the Lord to be given to the potter.

These actions are a shockingly accurate and detailed prophecy, for when Judas Iscariot bargained with

the leaders of Israel

to betray the Lord Jesus, he asked, “What are you willing to give me if I deliver him over to you?”

The murderous cabal then counted out for Judas “thirty pieces of silver” (Matthew 26:15).

That’s all they considered Jesus to be worth.

Later, Judas was overcome with guilt for betraying Jesus, and, fulfilling Zechariah’s vivid prophecy,

he threw the thirty silver coins into the temple (Matthew 27:3–5).

The Jewish leaders used the thirty pieces of silver to buy a field from a potter, again as Zechariah had predicted

(Matthew 27:6–10).

It was in that field that Judas hanged himself.

The New Covenant is the promise that God will forgive sin and restore fellowship with those

whose hearts are turned toward Him.

Jesus Christ is the mediator of the New Covenant, and His death on the cross is the basis of the promise

(Luke 22:20)

The New Covenant was predicted while the Old Covenant was still in effect—the prophets

Moses, Jeremiah, and Ezekiel all allude to the New Covenant.

The Old Covenant that God had established with His people required strict obedience to the Mosaic Law. Because the wages of sin is death (Romans 6:23), the Law required that Israel perform daily sacrifices in order to atone for sin. But Moses, through whom God established the Old Covenant, also anticipated the New Covenant. In one of his final addresses to the nation of Israel,

Moses looks forward to a time when Israel would be given “a heart to understand”

(Deuteronomy 29:4, ESV).

Moses predicts that Israel would fail in keeping the Old Covenant (verses 22–28), but he then sees a time of restoration (Deuteronomy 30:1–5). At that time, Moses says, “The Lord your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live” (verse 6).

The New Covenant involves a total change of heart so that God’s people are naturally pleasing to Him.

The prophet Jeremiah also predicted the New Covenant. “‘The days are coming,’ declares the Lord, ‘when I will make a new covenant with the people of Israel and with the people of Judah. . . . This is the covenant I will make with the people of Israel after that time,’ declares the Lord. ‘I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people’”

(Jeremiah 31:31–33). Jesus Christ came to fulfill the Law of Moses (Matthew 5:17) and to establish the New Covenant between God and His people. The Old Covenant was written in stone, but the New Covenant is written on hearts.

Entering the New Covenant is made possible only by faith in Christ,

who shed His blood to take away the sins of the world

(John 1:29). Luke 22:20 relates how

Jesus, at the Last Supper, takes the cup

and says,

“This cup that is poured out

for you is the new covenant in my blood

” (ESV).

The New Covenant is also mentioned in Ezekiel 36:26–27, “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.” Ezekiel lists several aspects of the New Covenant here: a new heart, a new spirit, the indwelling Holy Spirit, and true holiness. The Mosaic Law could provide none of these things (see Romans 3:20).

The New Covenant was originally given to Israel and includes a promise of fruitfulness, blessing, and a peaceful existence in the Promised Land. In Ezekiel 36:28–30 God says, “Then you will live in the land I gave your ancestors; you will be my people, and I will be your God. . . . I will call for the grain and make it plentiful and will not bring famine upon you. I will increase the fruit of the trees and the crops of the field, so that you will no longer suffer disgrace among the nations because of famine.”

 Deuteronomy 30:1–5 contains similar promises related to Israel under the New Covenant. After the resurrection of Christ, God in His grace brought the Gentiles into the blessing of the New Covenant, too (Acts 10; Ephesians 2:13–14). The fulfillment of the New Covenant will be seen in two places: on earth during the Millennial Kingdom, and in heaven for all eternity.

We are no longer under the Law but under grace (Romans 6:14–15). The Old Covenant has served its purpose, and it has been replaced by “a better covenant” (Hebrews 7:22). “In fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises” (Hebrews 8:6).

Under the New Covenant, we are given the opportunity to receive salvation as a free gift (Ephesians 2:8–9). Our responsibility is to exercise faith in Christ, the One who fulfilled the Law on our behalf and brought an end to the Law’s sacrifices through His own sacrificial death. Through the life-giving Holy Spirit who lives in all believers (Romans 8:9–11),

we share in the inheritance of Christ and enjoy a permanent, unbroken relationship with God

(Hebrews 9:15).


A Remnant Chosen by Grace

I ask then, did God reject His people? Certainly not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. God did not reject His people, whom He foreknew. Do you not know what the Scripture says about Elijah, how he appealed to God against Israel: “Lord, they have killed Your prophets and torn down Your altars. I am the only one left, and they are seeking my life as well”?
​
And what was the divine reply to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.”

In the same way, at the present time there is a remnant chosen by grace. And if it is by grace, then it is no longer by works. Otherwise, grace would no longer be grace.

What then? What Israel was seeking, it failed to obtain, but the elect did. The others were hardened, as it is written: 

“God gave them a spirit of stupor, 
eyes that could not see, 
and ears that could not hear, 
to this very day.”

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.”

The Ingrafting of the Gentiles

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. But if their trespass means riches for the world, and their failure means riches for the Gentiles, how much greater riches will their fullness bring!

I am speaking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I magnify my ministry in the hope that I may provoke my own people to jealousy and save some of them. For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? If the first part of the dough is holy, so is the whole batch; if the root is holy, so are the branches.

Now if some branches have been broken off, and you, a wild olive shoot,

have been grafted in among the others to share

in the nourishment of the olive root, do not boast over those branches.

If you do, remember this:

You do not support the root, but the root supports you.

you will say then, “Branches were broken off so that I could be grafted in.”

that is correct: They were broken off because of unbelief, but you stand by faith. Do not be arrogant, but be afraid.

For if God did not spare the natural branches, He will certainly not spare you either.

Take notice, therefore, of the kindness and severity of God: severity to those who fell, but kindness to you, if you continue in His kindness. Otherwise you also will be cut off. and if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again. For if you were cut from a wild olive tree, and contrary to nature were grafted into one that is cultivated, how much more readily will these, the natural branches, be grafted into their own olive tree!

​
All Israel Will Be Saved

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. and so all Israel will be saved, as it is written: 

“The Deliverer will come from Zion; 

He will remove godlessness from Jacob.
​
And this is My covenant with them 

when I take away their sins.”

Regarding the gospel, they are enemies on your account; but regarding election, they are loved on account of the patriarchs. 

For God’s gifts and His call are irrevocable.
​

Just as you who formerly disobeyed God have now received mercy through their disobedience, so they too have now disobeyed, in order that they too may now receive mercy through the mercy shown to you.i 

For God has consigned everyone to disobedience so that He may have mercy on everyone.


A Hymn of Praise

(Isaiah 40:9–31)

O, the depth of the riches 

of the wisdom and knowledge of God! 

How unsearchable are His judgments, 

and untraceable His ways!

“Who has known the mind of the Lord? 

Or who has been His counselor?”

“Who has first given to God, 

that God should repay him?”

For from Him and through Him and to Him

​ are all things. 

To Him be the glory forever! Amen

A prophet in the Old Testament was someone who was used by God to communicate His message to the world. Prophets were also called “seers” because they could “see,” spiritually speaking, as God gave them insight (1 Samuel 9:9). The prophets can be divided into the “writing prophets” such as Isaiah, Daniel, Amos, and Malachi; and the “non-writing prophets” such as Ahijah (1 Kings 11:29), Micaiah (2 Chronicles 18:7), and Elisha (1 Kings 19:16). There are also some anonymous prophets in the Old Testament, such as the unnamed prophet in Judges 6:7–10.

The prophets came from a variety of backgrounds, spoke to different audiences, possessed unique styles, and used assorted methods.

Most of the Old Testament prophets’ messages concerned the people of Israel; if other nations were mentioned in the oracles, it was usually in connection to those nations’ dealings with Israel. Most prophets of God were men, but the Old Testament also mentions prophetesses such as Miriam (Exodus 15:20, ESV), Deborah (Judges 4:4, ESV), and Huldah (2 Kings 22:14, ESV). All prophets shared some characteristics that made their ministries “prophetic.”

A prophet was called by God to be a prophet. Isaiah and Ezekiel were given visions of God’s glory (Isaiah 6; Ezekiel 1). God told Jeremiah that he had been picked out prior even to his birth: “Before I formed you in the womb I knew you, / before you were born I set you apart; / I appointed you as a prophet to the nations” (Jeremiah 1:5). A common description of the source of the message is that “the word of the Lord came” to the prophet (Jeremiah 1:2; Ezekiel 1:3; Hosea 1:1; Joel 1:1; Jonah 1:1; Micah 1:1; Zephaniah 1:1; Haggai 1:1; Zechariah 1:1).

Another description is that the prophet received an “oracle,” that is, a special revelation from God

(Isaiah 13:1; Habakkuk 1:1; Numbers 24:16, ESV).

A prophet was required to deliver God’s message accurately. The prophet Micaiah put it well: “As surely as the Lord lives, I can tell [the king] only what the Lord tells me” (1 Kings 22:14). Those who, like Jeremiah, tried to keep silent found they could not (Jeremiah 20:9). Those who, like Jonah, tried to avoid their responsibility were corrected (Jonah 1:3–4). Others, like the unnamed prophet from Judah who directly disobeyed the divine command, lost their lives (1 Kings 13:15–24).

A prophet sometimes had a unique appearance. Elijah was known for wearing “a garment of hair and had a leather belt around his waist” (2 Kings 1:8). Elijah’s mantle that he left for Elisha was also seen as a symbol of the prophetic office (2 Kings 2:13–14). God told Ezekiel to shave his head and beard (Ezekiel 5:1). Other prophets were set apart in other ways: Jeremiah, for example, was told he could not marry (Jeremiah 16:2); Hosea was told to marry a prostitute (Hosea 1:2).

All prophets were recognized as those through whom God spoke (even if their message was not welcome).

A prophet often led a hard life.

Isaiah was sent to a people “ever hearing, but never understanding”

​(Isaiah 6:9),

and (according to tradition)

he was eventually murdered for his efforts.

​Ezekiel ministered to “a rebellious people” (Ezekiel 12:2).

Jeremiah was thrown into a cistern, where he “sank down into the mud”

(Jeremiah 38:6).

Jesus spoke of Jerusalem as those “who kill the prophets and stone those sent” to them

(Luke 13:34),

and, speaking to the Jewish leaders of his day, Stephen asked this condemning question:

“Was there ever a prophet your ancestors did not persecute?”

(Acts 7:52).

Often, a prophet in the Old Testament predicted the future. Sometimes, the prophecies concerned events that were soon to happen; for example, Joseph predicted seven years of plenty followed by seven years of famine in Egypt, events that occurred within the next fourteen years (Genesis 41:25–36). Many other prophets foresaw things in the distant future; for example, many of Daniel’s and Zechariah’s prophecies concern the second coming of Christ and other end-times events (Daniel 12:1; Zechariah 12:10).

The Old Testament also mentions false prophets. These were liars who claimed to speak for God but were intent upon deceiving the people or serving their own interests. Ahab had nearly four hundred such false prophets in his employ (1 Kings 22:6, 23). Nehemiah’s work was opposed by several false prophets and one false prophetess (Nehemiah 6:14).

The role of Old Testament prophet reached its consummation in the person of John the Baptist, who was predicted in Malachi 4:5 (cf. Luke 7:26–27); and in Jesus Christ, who was the Prophet “like Moses” predicted in Deuteronomy 18:15 (cf. Acts 3:22).
​
Speaking of the nation of Israel, Deuteronomy 7:7-9 tells us, “The LORD did not set His affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. But it was because the LORD loved you and kept the oath He swore to your forefathers that He brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt. Know therefore that the LORD your God is God; He is the faithful God, keeping His covenant of love to a thousand generations of those who love Him and keep His commands.”

God’s ultimate purpose for Israel—that of bringing the Messiah into the world—was fulfilled perfectly in the Person of Jesus Christ.
​
​God tells us to pray for the peace of Jerusalem in Psalm 122:6-9: “Pray for the peace of Jerusalem: ‘May those who love you be secure. May there be peace within your walls and security within your citadels.’ For the sake of my brothers and friends, I will say, ‘Peace be within you.’ For the sake of the house of the LORD our God, I will seek your prosperity.” God promised blessings on those who bless Israel and curses on those who curse her (Genesis 12:3), and since Jerusalem is depicted as the center of Jewish life, it follows that those who pray for her peace and security will be granted peace themselves.

Praying for the peace of Jerusalem is most appropriate for a city whose name literally means “peaceful” and which is the residence of the God of peace. The phrase “peace be upon Israel” is found also at the end of Psalm 125:5 and 128:6, indicating that it was a common farewell blessing. Further, Jerusalem will be the scene of Christ’s return (Acts 1:11; Zechariah 14:4), and at that time He will establish permanent peace with its walls.

All Christians should be eagerly awaiting His return and praying for the time when the Prince of Peace will reign in Jerusalem. 

Jesus also said that we should be peacemakers, which would include praying for peace. “Blessed are the peacemakers, for they shall be called sons of God” (Matthew 5:9). And we are commanded to do our best to live at peace with others. “If possible, so far as it depends on you, be at peace with all men” (Romans 12:18).

So, God wants us to seek peace among all people, and that would include

praying for peace in Jerusalem,

especially because of its special place in His heart.

​The Bible’s standard of human righteousness is God’s own perfection in every attribute, every attitude, every behavior, and every word. Thus, God’s laws, as given in the Bible, both describe His own character and constitute the plumb line

by which He measures human righteousness.
​
The Greek New Testament word for “righteousness” primarily describes conduct in relation to others, especially with regards to the rights of others in business, in legal matters, and beginning with relationship to God. It is contrasted with wickedness, the conduct of the one who, out of gross self-centeredness, neither reveres God nor respects man. The Bible describes the righteous person as just or right, holding to God and trusting in Him (Psalm 33:18–22).

The bad news is that true and perfect righteousness is not possible for man to attain on his own; the standard is simply too high. The good news is that true righteousness is possible for mankind, but only through the cleansing of sin by Jesus Christ and the indwelling of the Holy Spirit. We have no ability to achieve righteousness in and of ourselves. But Christians possess the righteousness of Christ, because “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21). This is an amazing truth. On the cross, Jesus exchanged our sin for His perfect righteousness so that we can one day stand before God and He will see not our sin, but the holy righteousness of the Lord Jesus.

This means that we are made righteous in the sight of God; that is, that
we are accepted as righteous and
treated as righteous by God on account of what the Lord Jesus has done.

He was made sin; we are made righteousness.

On the cross, Jesus was treated as if He were a sinner, though

He was perfectly holy and pure,

and we are treated as if we were righteous, though we

are defiled and depraved.

On account of what the Lord Jesus has endured on our behalf, we are treated as if we had entirely fulfilled the Law of God and had never become exposed to its penalty. We have received this precious gift of righteousness from the God of all mercy and grace.

​To Him be the glory!

The kingdom of God is the rule of an eternal, sovereign God over all the universe. Several passages of Scripture show that God is the undeniable Monarch of all creation: “The LORD has established his throne in heaven, and his kingdom rules over all” (Psalm 103:19). And, as King Nebuchadnezzar declared, “His kingdom is an eternal kingdom” (Daniel 4:3).

Every authority that exists has been established by God (Romans 13:1).

So, in one sense, the kingdom of God incorporates everything that is.

More narrowly, the kingdom of God is a spiritual rule over the hearts and lives of those who willingly submit to God’s authority. Those who defy God’s authority and refuse to submit to Him are not part of the kingdom of God; in contrast, those who acknowledge the lordship of Christ and gladly surrender to God’s rule in their hearts are part of the kingdom of God. In this sense, the kingdom of God is spiritual—Jesus said His kingdom was not of this world (John 18:36), and He preached that repentance is necessary to be a part of the kingdom of God (Matthew 4:17). That the kingdom of God can be equated with the sphere of salvation is evident in John 3:5–7, where Jesus says the kingdom of God must be entered into by being born again. See also 1 Corinthians 6:9.

There is another sense in which the kingdom of God is used in Scripture: the literal rule of Christ on the earth during the millennium. Daniel said that “the God of heaven will set up a kingdom that will never be destroyed” (Daniel 2:44; cf. 7:13–14), and many of the other prophets predicted the same thing (e.g., Obadiah 1:21; Habakkuk 2:14; Micah 4:2; Zechariah 14:9). Some theologians refer to the future, open manifestation of the kingdom of God as the “kingdom of glory” and the present, hidden manifestation of the kingdom of God as the “kingdom of grace.” But both manifestations are connected; Christ has set up His spiritual reign in the church on earth, and He will one day set up His physical reign in Jerusalem.

The kingdom of God has several aspects. The Lord is the Sovereign of the universe, and so in that sense His kingdom is universal (1 Timothy 6:15). At the same time, the kingdom of God involves repentance and the new birth, as God rules in the hearts of His children in this world in preparation for the next. The work begun on earth will find its consummation in heaven (see Philippians 1:6).
​
​The supremacy of Christ is a doctrine surrounding the authority of Jesus and His God-nature. In the simplest of terms, to affirm the supremacy of Christ is to affirm that Jesus is God.

Merriam-Webster’s dictionary defines supreme as “highest in rank or authority” or “highest in degree or quality.” In essence, there is none better. The supreme of something is its ultimate. Jesus is the ultimate in power, glory, authority, and importance. Jesus’ supremacy over all is developed biblically primarily in Hebrews and Colossians.

A main theme of the book of Hebrews is explaining the work of Jesus in the context of the Old Testament system. Jesus was the fulfillment of the Old Testament Jewish traditions and roles. Another main theme of Hebrews is that Jesus does not simply represent

anew 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 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). 


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.


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 Latin verb incarnare meant “to make flesh.” When we say that Jesus Christ is God “Incarnate,” we mean that the Son of God took on a fleshly, bodily form (John 1:14). However, when this happened in the womb of Mary, Jesus’ earthly mother, He did not stop being deity. Although Jesus became fully human (Hebrews 2:17), He retained His status as God (John 1:1, 14).

How Jesus is able to be both man and God simultaneously is one of the great mysteries of Christianity

but is nevertheless a test of orthodoxy (1 John 4:2; 2 John 1:7).

Jesus has two distinct natures, divine and human.

“Believe me when I say that I am in the Father and the Father is in me”

(John 14:11).

The Bible clearly teaches the deity of Christ by presenting His fulfillment of numerous Old Testament prophecies (Isaiah 7:14; Psalm 2:7), His eternal existence (John 1:1–3; John 8:58), His miraculous virgin birth (Luke 1:26–31), His miracles (Matthew 9:24–25), His authority to forgive sin (Matthew 9:6), His acceptance of worship (Matthew 14:33), His ability to predict the future (Matthew 24:1–2), and His resurrection from the dead (Luke 24:36–39).

The Bible also teaches the Incarnation—Jesus became fully human by taking on human flesh. Jesus was conceived in the womb and was born (Luke 2:7), He experienced normal aging (Luke 2:40), He had natural physical needs (John 19:28) and human emotions (Matthew 26:38), He learned (Luke 2:52), He died a physical death (Luke 23:46), and He was resurrected with a physical body (Luke 24:39). Jesus was human in every way except for sin; He lived a completely sinless life (Hebrews 4:15).

When Christ took on the form of a human, His nature did not change, but His position did. Jesus, in His original nature of God in spirit form, humbled Himself by laying aside His glory and privileges (Philippians 2:6–8). God can never stop being God because He is immutable (Hebrews 13:8) and infinite (Revelation 1:8). If Jesus stopped being fully God for even a split second, all life would die (see Acts 17:28). The doctrine of the Incarnation says that Jesus, while remaining fully God, became fully man.

​In John 8, Jesus makes a couple of His “Verily, verily” statements. In one, He tells a group of people, “Before Abraham was, I am” (John 8:58, ESV). Just prior to this, those who heard Jesus seem to have a favorable response to what He has said. However, their response is not genuine and lasting. They take great pride in the fact that they are Jews—descendants of Abraham.

Jesus challenges their confidence in the flesh.

They may be physically descended from Abraham, but they do not have Abraham’s character. They are not his spiritual descendants: “They answered him, ‘Abraham is our father.’

Jesus said to them, ‘If you were Abraham’s children, you would be doing the works Abraham did, but now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did’”

(John 8:39–40, ESV).

Then they say that they are not illegitimate children but claim God as their father (John 8:41).

Perhaps this is meant as a backhanded insult of Jesus—an insult that becomes

more direct in verse 48.

The crowd gets more offended as the discussion progresses. Jesus tells them

the devil is their father

as evidenced by their works, and they claim that Jesus is demon-possessed

(John 8:42–48).

Jesus goes on to say that whoever obeys Him will never see death (verse 51), and the conversation heats up:

At this they exclaimed, “Now we know that you are demon-possessed! Abraham died and so did the prophets, yet you say that whoever obeys your word will never taste death. Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?”

Jesus replied, “If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. Though you do not know him, I know him. If I said I did not, I would be a liar like you, but I do know him and obey his word. Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.”

“You are not yet fifty years old,” they said to him, “and you have seen Abraham!” (John 8:52–57).

The whole argument is coming to a climax. How can Abraham have had any thoughts about Jesus when Jesus was born some 2,000 years after Abraham?

Jesus gives the final statement that ends the discussion: “Very truly I tell you, . . . before Abraham was born, I am!” (John 8:58).

Here, Jesus is not simply saying that He is older than Abraham. This is not just a claim to pre-existence before birth. He does not say, “Before Abraham was, I was” or “I was there before Abraham.” Jesus uses a particular formulation that is God’s name in the Old Testament as revealed to Moses at the burning bush. Moses asked God for His name in case the Israelites inquired who had sent him. God replied, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you’” (Exodus 3:14).

The significance and the perceived audacity of Jesus’ proclamation can be found in the response of the people who heard Him say it: “At this, they picked up stones to stone him” (John 8:59).

From their response, we can see that they considered Jesus’ statement to be blasphemy.

In all the other things that Jesus had said to them, nothing caused them to take up stones to stone Him. It was not until he claimed to be “I AM,” the God of the Old Testament, that they attempted to stone Him. For a mere mortal or even some sort of heavenly being to claim to be I AM was blasphemy, for that name can only be used of God. Jesus is claiming not only to exist before Abraham, but to be self-existent before Abraham—something that is true of God and God alone.

John gives us one other glimpse of the significance of the statement “I am” in John 18, when the guards come to arrest Jesus:

So Judas,

having procured a band of soldiers and some officers from

the chief priests and the Pharisees,

went there with lanterns and torches and weapons.

Then Jesus, knowing all that would happen to him,

came forward and said to them, “Whom do you seek?”

They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.”

Judas, who betrayed him, was standing with them.

When Jesus said to them,

“I am he,” they drew back and fell to the ground

(John 18:3–6, ESV).

Most modern translations supply the word he, and in versions like the King James and older editions of the New American Standard Bible, the word he is in italics, meaning it has been added by the translators. In the original Jesus simply says, “I am,” and when He said that, the guards fell back. Their involuntary reaction is an indication of the significance of Jesus’ statement.

Jesus, however, does not attempt to escape arrest: “So he asked them again, ‘Whom do you seek?’ And they said, ‘Jesus of Nazareth.’ Jesus answered, ‘I told you that I am he’” (John 18:7–8). At this point Jesus is arrested. John’s inclusion of this incident seems to be a further indication of the significance of Jesus’ claim to be I AM in John 8:58.

Jesus’ claim that “before Abraham was, I am” is a declaration that He should be identified with the God who spoke to Abraham and the God who revealed Himself to Moses as I AM.

Jesus is showing how the current generation of Israelites is like children who are disappointed because their friends won't participate in their games. The Israelites, as a whole, complained that neither John nor Jesus met their expectations for how a prophet or the Messiah should act. The two complaints presented are mirror images of each other. The point, overall, is that the people are simply looking for excuses not to believe. 

In the previous verse, Jesus pointed out that many accused John of being demon-possessed (Matthew 11:18). In part, this was because of his strange and restrictive lifestyle. He didn't drink alcohol or go to dinner parties. Instead, he lived in a strange place, wearing strange clothes, eating strange food, and calling people to repent of sin. It was easier to declare a man like that demonized than to reckon with his warnings about God's judgment. 

On the other hand, Jesus did attend dinner parties and drink wine. That's what He means when He says that He came eating and drinking. The people who did not want to hear Jesus' message made false accusations—exactly the opposite of those they might have applied to John the Baptist—that because Jesus did not fast as other religious people did and because He did not abstain from wine, He must be a glutton and drunkard. Neither of those things was true. 

Another problem for Jesus' critics, especially religious leaders, was the people with whom He associated. Jesus ate dinner with tax collectors and other known "sinners:" those who didn't strictly follow the law. This is Matthew's gospel, and Matthew once again points out what it cost Jesus' reputation to call him, a former tax collector (Matthew 9:9), as one of the twelve disciples. 

Jewish religious leaders staunchly refused to have any association with tax collectors or others of low reputation. They wrongly believed this increased their religious worth above those like Jesus, who spent time with such people. In one instance, Jesus condemned them for failing to show mercy to the spiritually "sick," the ones who most needed a doctor (Matthew 9:12–13). 

Jesus' point was that the Israelites of this generation, as a whole, rejected John the Baptist and Jesus. But they did so for contradictory reasons. The truth was they refused to accept the teachings of either.

​Neither John nor Jesus met the people's own, skewed ideas for what a prophet or religious teacher should be like. 

Christ concludes by stating a simple proverb: Wisdom is justified by her deeds. Some ancient manuscripts, including Luke's version of this statement, put it slightly differently: "Wisdom is justified by all her children" (Luke 7:35). Both make the same case. The wisdom of Jesus and John the Baptist is demonstrated by the results which come from those actions. It's not their eating and drinking and dinner companions that matter, it's the content of their message and what comes from their actions that will prove them to be genuine or not. Both would be fully vindicated by the fulfillment of Jesus' mission.
​
In John 1:46, Nathanael asks the question, “Can anything good come out of Nazareth?” At first, it seems like an odd question, but it reveals much about the Jewish view of both the town of Nazareth and the region of Galilee.

Starting in John 1:35, Jesus begins calling His first disciples, including Nathanael. The day after Jesus is baptized, He is with John the Baptist and John’s disciples. John makes the proclamation, “Behold, the Lamb of God!” (John 1:36). After this proclamation, two of John’s disciples begin following Jesus. One of those disciples is Andrew, Simon Peter’s brother. Andrew retrieves Peter so he can follow Jesus as well. Jesus then enters the region of Galilee and calls Philip who then finds Nathanael. Philip proclaims to Nathanael, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph” (John 1:45). Nathanael’s skeptical response is that found in John 1:46, “Can anything good come out of Nazareth?”

Nazareth was a city roughly 55 miles north of Jerusalem. During the time of Jesus, the Jews held those from Nazareth, a city within the region of Galilee, in low esteem.

This isn’t seen better anywhere else in Scripture than through Nathanael’s question,

​ “Can anything good come out of Nazareth?”

The low view of Nazareth is important in understanding Matthew’s claim that Jesus “fulfilled what was said through the prophets, that He would be called a Nazarene” (Matthew 2:23). Nothing in the Old Testament explicitly says that Jesus would be from Nazareth, so what is Matthew talking about? Most likely, Matthew is referring to those prophecies regarding Christ that reveal how others will despise Him and treat Him poorly--Psalm 22:6–7 and Isaiah 53:3, for example.

Psalm 22:6–7 describes the Christ as being “scorned by everyone, despised by the people” as “they hurl insults, shaking their heads.” Isaiah 53:3 describes the Christ as “despised and rejected by mankind.” It is possible these passages are the prophecies to which Matthew alludes in his statement “He would be called a Nazarene.”

Nathanael’s mocking question, “Can anything good come out of Nazareth?” foreshadows the fact that Jesus would be mocked more earnestly by others (cf. John 7:42). Nathanael asks the question because the Christ was seen as being the one who would deliver Israel from oppression. The long-awaited Messiah was to be held in the highest esteem. So why would He come from a place like Nazareth?

“Can anything good come out of Nazareth?” The surprising answer is “yes.” God chose to have His Son, the Savior of the world, live in Nazareth. “God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are” (1 Corinthians 1:27–28). We see this often in Scripture: Joseph, Ruth, Gideon, and David all began in lowly, despised places, but God chose them and used them in great ways.

Jesus was foolish and weak and lowly and despised in the estimation of this world (cf. John 19:1–5), and to top it off, He was from Nazareth. Jesus is the ultimate example of God utilizing the weak (according to human standards) to shame the wise (also according to human standards) for the purpose of glorifying Himself.

Nathanael begins his time with Jesus with a gently derisive question: “Can anything good come out of Nazareth?”

But his tone soon changes.

After an opportunity to speak with Jesus, Nathanael proclaims,

“Rabbi, you are the Son of God; you are the king of Israel”

(John 1:49).

​​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.

The Christian life is not about what we do, but about what God does in us, by His grace.

​Understanding and applying God’s grace in our lives is important.
​
The more grace we have and ask God for, the more mature as Christians we will be.

To grow in grace does not mean gaining more grace from God. God’s grace never increases; it is infinite, it cannot be more, and according to the nature of God, it could never be less. He gave His only Son so that whoever believes in Him should be saved (John 3:16). How much more grace could there possibly be than that? But to grow in grace is to grow in our understanding of what Jesus did and to grow in our appreciation of the grace we have been given. The more we learn about Jesus, the more we will appreciate all He has done, and the more we appreciate His love and sacrifice for us, the more we will perceive the never-ending grace of God.

Peter also confirms that we need to grow in our knowledge of Jesus and to have that intimate relationship with Him because the more we know of Him, the more of Him will be seen in our lives. Paul said in Colossians 3:1–4: “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory.”

The Scriptures contain all the knowledge we will ever need to learn of God, His Son, and His Spirit, at least in this life. God`s desire for those He has saved is their sanctification and transformation. He wants us to become more holy like Himself. He wants to transform us into the image of His Son. 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.”

The good news for believers is that God’s faithful love and promised salvation endure forever for those who revere Him and His Word: “Our days on earth are like grass; like wildflowers, we bloom and die. The wind blows, and we are gone—as though we had never been here. But the love of the LORD remains forever with those who fear him. His salvation extends to the children’s children of those who are faithful to his covenant, of those who obey his commandments!” (Psalm 103:15–18, NLT).

People are here today and gone tomorrow. Flowers are not forever, and even the hardiest of blooms only lasts a short while. Yet, amid human frailty and instability, there is one thing that remains forever—God’s Word. Humans are transient, temporary, passing, but God’s Word is eternal, permanent, undying. “Forever, O LORD, your word is firmly fixed in the heavens,” confirms Psalm 119:89 (ESV).

The Word of the Lord is powerful, consistent, and trustworthy. God keeps His promises and always accomplishes what He says He will do: “As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater, so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it” (Isaiah 55:10–11).

The meaning of the grass withers and the flowers fade, but the Word of the Lord endures forever can be apprehended in verses such as Numbers 23:19: “God is not a man, so he does not lie. He is not human, so he does not change his mind. Has he ever spoken and failed to act? Has he ever promised and not carried it through?” (NLT). “No,” says Joshua 21:45: “Not a single one of all the good promises the LORD had given to the family of Israel was left unfulfilled; everything he had spoken came true” (NLT).

Humans are like grass that withers and flowers that fade. Whatever glory we possess is soon gone, but if our foundation is based on the solid rock of God’s unfailing Word, our future is eternally secure (Matthew 7:24–27).
​
​All four gospels present an account of Jesus being anointed by a woman with a costly jar of perfume (Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8). Matthew and Mark relate the same event but do not give the woman’s name; Luke tells of a different woman, also anonymous, on an earlier occasion; and, in yet another event, the woman in John is identified as Mary of Bethany (John 11:2), sister to Martha and Lazarus. To understand the significance of Jesus being anointed on these three occasions, we’ll look at each account separately and then compare and contrast them in conclusion.

The anointing of Jesus in Matthew takes place two days before Passover in the town of Bethany at Simon the leper’s home: “Now when Jesus was at Bethany in the house of Simon the leper, a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table” (Matthew 26:6–7, ESV).

Matthew focuses on the anointing of Jesus as a teaching episode for the disciples, who react with anger because of the woman’s wasteful extravagance. But Jesus defends her, saying, “She has done a beautiful thing to me” (Matthew 26:10). Christ explains that the anointing is to prepare His body for burial and that the woman’s act of love will forever be remembered wherever the good news is preached.

Mark tells the same story in similar terms, with an anonymous woman with an alabaster box interrupting a meal in Simon the leper’s home to anoint the head of Jesus with expensive perfume. Again, the woman’s critics describe her gift as excessive, complaining that it could have been sold for more than a year’s wages (Mark 14:5). But Jesus receives the woman’s gift as a selfless act of love and devotion—an appropriate way to honor the Messiah. Jesus reveals that He will not be with them much longer, which references His impending death and burial.

Both Matthew and Mark’s accounts emphasize the prophetic significance of the anointing of Jesus, alluding to His death and burial. There may also be an implication of Jesus’ kingship, since, in the Old Testament, the anointing of the head was often associated with the dedication of kings (1 Samuel 9:15—10:1; 16:12–13; 1 Kings 1:38–40).

In Luke’s account of a similar, yet different, instance, Jesus uses the occasion of being anointed to tell a parable about forgiveness (Luke 7:39–50). About a year before His death, Jesus was dining in the home of Simon the Pharisee, who had arrogantly neglected to extend the customary respect and hospitality to his guest, while a sinful woman anoints Jesus’ feet, lavishing her love and gratefulness upon Jesus.

In John’s gospel, Lazarus’ sister Mary is the woman who anoints Jesus with a high-priced perfume at a dinner in Bethany. The story is similar to those in the other gospels, although this anointing takes place six days before Passover, and Judas is named as the disciple who objects to the “waste.” On this occasion, “Mary took a twelve-ounce jar of expensive perfume made from essence of nard, and she anointed Jesus’ feet with it, wiping his feet with her hair”(John 12:3, NLT). Jesus defends Mary from Judas’s criticism by pointing out the unique opportunity Mary had: “You will always have the poor among you, but you will not always have me” (John 12:8).

Mary’s anointing again points to Christ’s identity as Messiah-King, but it also points to His humble position as Servant-King. When Mary anoints Jesus’ feet and then wipes them with her hair, she foreshadows Jesus’ actions at the upcoming Last Supper when the Lord washes the disciples’ feet and teaches them how to love one another through sacrificial, humble service (John 13:1–20).

In each account, a woman pours out a precious and costly perfume in an extravagant act of worship. The three women who anointed Jesus recognized Christ’s unequaled value and expressed their gratitude with unreserved love and devotion. Two anointings of Jesus happen during the week of Passover and are linked with His imminent death and burial. The earlier anointing, in Luke’s account, is in the middle of Jesus’ ministry in Galilee and draws a different lesson on forgiveness and love.

In each case, the woman’s actions signal more than she knows. But, although she may not fully comprehend the messianic significance of her anointing, each woman had come to appreciate Christ’s worth more than anyone else at the table.

Jesus Christ is God’s anointed Messiah. The word Messiah means “anointed one” and derives directly from the Hebrew word for “anointed.” Christ comes from the Greek word Christos, also meaning “anointed one.” Thus, Christ is the Greek equivalent to Messiah. When Jesus receives the Holy Spirit at His baptism, He is “anointed” by God in preparation for His life’s work (Luke 3:22; cf. Acts 10:38; Luke 4:18). On three separate occasions, Jesus is anointed with fragrant ointment in His work as the Savior, the King of heaven who was in preparation to die to save His people.

Messiah comes from the Hebrew word mashiach and means “anointed one” or “chosen one.” The Greek equivalent is the word Christos or, in English, Christ. The name “Jesus Christ” is the same as “Jesus the Messiah.” In biblical times, anointing someone with oil was a sign that God was consecrating or setting apart that person for a particular role. Thus, an “anointed one” was someone with a special, God-ordained purpose.

In the Old Testament, people were anointed for the positions of prophet, priest, and king. God told Elijah to anoint Elisha to succeed him as Israel’s prophet (1 Kings 19:16). Aaron was anointed as the first high priest of Israel (Leviticus 8:12). Samuel anointed both Saul and David as kings of Israel (1 Samuel 10:1; 16:13). All of these men held “anointed” positions. But the Old Testament predicted a coming Deliverer, chosen by God to redeem Israel (Isaiah 42:1; 61:1–3). This Deliverer the Jews called the Messiah.

Jesus of Nazareth was and is the prophesied Messiah (Luke 4:17–21; John 4:25–26). Throughout the New Testament, we see proof that Jesus is the Chosen One: “These [miracles] are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:31). We also hear testimonies that Jesus is “the Messiah, the Son of the living God” (Matthew 16:16).

The ultimate evidence that Jesus is indeed the promised Messiah, the Anointed One, is His resurrection from the dead. 

Acts 10:39–43 is an eyewitness testimony to His resurrection and the fact that

​ “he is the one whom God appointed as judge of the living and the dead.”

Jesus fulfills the role of Prophet, Priest, and King, which is further evidence to His being the Messiah.

He is a prophet, because He embodied and preached the Word of God (see John 1:1–18; 14:24; and Luke 24:19); a priest, because His death atones for our sins and reconciles us to the Father (see Hebrews 2:17; 4:14); and a king, because after His resurrection God gave all authority to Him

(see John 18:36; Ephesians 1:20–23; and Revelation 19:16).

The Jews of Jesus’ day expected the Messiah to redeem Israel by overthrowing the rule of the Romans
​and establishing an earthly kingdom (see Acts 1:6).

It wasn’t until after Jesus’ resurrection that His disciples finally

began to understand what

the prophecies in the Old Testament really meant the Messiah would do

(see Luke 24:25–27).

​
The Messiah was “anointed” first to deliver

​His people spiritually;

​that is, to redeem them from sin

(John 8:31–36).

He accomplished this salvation through

​His death and resurrection

(John 12:32; John 3:16).

Later, Jesus the Messiah will deliver His people from

​their physical enemies,

when He sets up His Kingdom on the earth

(see Isaiah 9:1–7)


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).

The newly created heavens and earth and all who are made new in Christ will bask in God’s glory (Revelation 22:1–5). Until then, believers experience a foretaste of that future glory: “For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies” (Romans 8:22–23, ESV).

Firstfruits is an Old Testament term indicating the first and best portion of the harvest, which God designated for Himself and His priests (Leviticus 2:12; 23:10; Deuteronomy 18:4).

​Here in Romans 8:23, the apostle Paul uses the expression firstfruits of the Spirit as a metaphor for

God’s transformative work of the Spirit

in His people—a work of sanctification 

that will

eventually culminate in resurrection glory

We groan now because we live in a fallen world, but we know the best is yet to come.

At salvation, when we receive the Holy Spirit, we get a taste of the entire, all-you-can-eat spiritual buffet that will be ours in heaven when we come into our full inheritance as God’s children. Paul tells the Corinthians that God has “set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come” (2 Corinthians 1:22; see also 2 Corinthians 5:5).

Paul writes to the Ephesians, “When you believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession” (Ephesians 1:13–14, see also Ephesians 4:30).

The firstfruits of the Spirit are equivalent to a deposit or a down payment from God providing the certainty that one day we will be given of our complete spiritual inheritance as adopted sons and daughters of God.

Having the firstfruits of the Spirit enables us to “lay aside every weight” of sin (Hebrews 12:1). It also allows us to endure hardship in our current state because

“what we suffer now is nothing compared to the glory he will reveal to us later”

​(Romans 8:18, NLT).

We can be “pressed on every side by troubles, but we are not crushed, . . . perplexed, but not driven to despair, . . . hunted down, but never abandoned by God, . . . knocked down, but we are not destroyed” (2 Corinthians 4:8–9, NLT).

The firstfruits of the Spirit empower us

to “rejoice, too, when we run into problems and trials, for we know that they help us develop endurance”

(Romans 5:3, NLT; see also James 1:1–12; 5:7–12).


And we don’t give up or lose hope because,

“though our bodies are dying, our spirits are being

renewed every day.

For our present troubles are small and

won’t last very long.

Yet they produce for us a glory that vastly

outweighs them and will last forever!”

(2 Corinthians 4:16–17, NLT).


We know with all assurance

“that the one who raised the Lord Jesus from the dead will also raise us with Jesus and present us . . . to himself”

(2 Corinthians 4:14).

The firstfruits of the Spirit remind us daily as we groan in this life that this world is not our permanent home: “For we know that when this earthly tent we live in is taken down (that is, when we die and leave this earthly body), we will have a house in heaven, an eternal body made for us by God himself and not by human hands. We grow weary in our present bodies, and we long to put on our heavenly bodies like new clothing. . . . [W]e want to put on our new bodies so that these dying bodies will be swallowed up by life”

(2 Corinthians 5:1–4, NLT).

One day we will stand before Jesus face to face

(1 Corinthians 13:12).

We will see Him, and we will be like Him

(2 Corinthians 3:18; Romans 8:29; 1 Corinthians 15:49),

and we will live with Him and serve Him

forever in glory

(Romans 6:8; 2 Timothy 2:11; 4:18; 1 John 2:25; 5:11; Revelation 1:6; 20:6).
​

Colossians 1:27 is a powerful verse:


“God has chosen to make

known

among the Gentiles

the

glorious riches of this mystery,

which is

Christ in you, the hope of glory.”


Let’s start by clarifying that the apostle Paul is writing to believers in Jesus Christ—the “you” whom he addresses. 

He calls them “the Lord’s people” in the previous verse (Colossians 1:26). 

The “Gentiles” are non-Jewish people. 

A “mystery” in the New Testament is simply something that was hidden 

in times past but has now been revealed by God. 

The former mystery, now understood, is that Christ in us is the hope of our future glory

In the Old Testament, the Holy Spirit

​came upon certain people to empower them for service,

but then He would leave again. 

New Testament believers have a different experience, as the Spirit indwells us permanently. 

The permanent indwelling of the Holy Spirit given to New Testament believers


was a “mystery” to the Old Testament saints. 


After Jesus ascended to heaven, He sent the Holy Spirit to live within us, never to leave

(John 14:16–17; 16:7)

Jesus told His disciples, “On that day you will realize that I am in my Father . . . and I am in you”

(John 14:20).

The Holy Spirit seals us for the day of redemption

(Ephesians 4:30)

In other words, the Spirit’s presence in our hearts guarantees our ultimate salvation. 

Though we are in this world, we are not of it 

(John 17:16).

God will continue to work in us until He is finished perfecting us (see Philippians 1:6). 

This forward-looking guarantee of perfection is what is meant by

“Christ in you, the hope of glory.” 

The J. B. Phillips translation of Colossians 1:27puts it this way:



“The secret is simply this: Christ in you!

Yes, Christ in you

bringing with him the hope

of all

glorious things to come.”


The hope of glory is the fulfillment of

​God’s promise

to restore us and all creation


(see Romans 8:19–21 and 1 Peter 5:10).


This hope is not a wishful thought, but the confident, expectant,

​ joyful knowledge

that we will again see Christ face to face, having been conformed to His image

(Romans 8:29; 1 John 3:2)


The hope of glory includes our resurrection:

“If the Spirit of him

who raised Jesus from the dead is living in you,

he who raised Christ from the dead

will also give life to your mortal bodies because of

his Spirit who lives in you”

(Romans 8:11)


It includes a heavenly inheritance:

“In his great mercy he has given us new birth into a living hope

through

the resurrection of Jesus Christ from the dead,

and into an

inheritance that can never perish, spoil or fade.

This inheritance is kept in heaven for you”

(1 Peter 1:3–4).

The Spirit of Christ within us

is the

​ “deposit guaranteeing our inheritance”

(Ephesians 1:14).

Christ’s presence in us is the hope of glory,

and

this truth is full of “glorious riches.”

We have SEEN the TRUTH 

beyond

this earthly existence--

a life that will be glorious beyond all imagination.


​Thanksgiving and Prayer

(1 Corinthians 1:4–9; Philippians 1:3–11)

We always thank God, the Father of our Lord Jesus Christ, when we pray for you, because we have heard about your faith in Christ Jesus and your love for all the saints— the faith and love proceeding from the hope stored up for you in heaven, of which you have already heard in the word of truth, the gospel that has come to you. 

All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and truly understood the grace of God. You learned it from Epaphras, our beloved fellow servant, who is a faithful minister of Christ on our behalf, and who also informed us of your love in the Spirit.
​
For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of His will in all spiritual wisdom and understanding, so that you may walk in a manner worthy of the Lord and may 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 full endurance and patience, and joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the light.

He has rescued us from the dominion of darkness and brought us

into the kingdom of His beloved Son,

in whom we have redemption, the forgiveness of sins.



The Supremacy of the Son

(Hebrews 1:1–14)

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. 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. For God was pleased to have all His fullness dwell in Him, and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through the blood of His cross.

Once you were alienated from God and were hostile in your minds, engaging in evil deeds. But now He has reconciled you by Christ’s physical body through death to present you holy, unblemished, and blameless in His presence— if indeed you continue in your faith, established and firm, not moved from the hope of the gospel you heard, which has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.



Paul’s Suffering for the Church

(2 Corinthians 11:16–33)

Now I rejoice in my sufferings for you, and I fill up in my flesh what is lacking in regard to Christ’s afflictions for the sake of His body, which is the church. I became its servant by the commission God gave me to fully proclaim to you the word of God, 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.
​
We proclaim Him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Christ. To this end I also labor, striving with all His energy working powerfully within me.

​

The "incorruptible seed" in 1 Peter 1:23 

refers to the

new life believers receive through Christ,

which is eternal and not subject to decay,

contrasted with

the perishable nature of human existence

Here's a more detailed explanation:

1 Peter 1:23

"For you have been born again, not of perishable seed, but of imperishable,

through the living and enduring word of God". 

Perishable Seed refers to the temporary

​and decaying nature of human life and the natural world,

contrasting with the eternal nature of spiritual rebirth. 

Imperishable Seed signifies something eternal and incorruptible, representing

the divine nature imparted to believers through Christ. 

The "word of God" is central to the process of being born again,

emphasizing its active and eternal nature. 

This signifies a radical change in identity and status before God, moving from spiritual death to life
​ Just as Abraham believed God and his faith was counted as righteousness (Genesis 15:6), so are all today who believe in God’s Son justified apart from the Law. In this way, Abraham is the “father” of all who believe (Romans 4:11–17). “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise”

(Galatians 3:29).

Of course, the seed of Abraham can also refer to the Hebrew people who descended from Abraham through Isaac. Still more broadly, the seed of Abraham could include Arabs, who trace their lineage through Ishmael. This is the physical seed of Abraham. The spiritual seed of Abraham (believers in Jesus Christ) is comprised of people of all nationalities and ethnicities.

The Jewish religious leaders of the first century took pride in that they were Abraham’s seed. They saw their physical connection to Abraham as a guarantee of God’s favor. This attitude kept them from seeing their need for repentance of the heart—and brought condemnation from John the Baptist, who warned them to repent. Anticipating their fallback argument that they were the seed of Abraham, John said, “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).

Jesus dealt with the same issue later. In speaking to the unbelieving Jews, Jesus emphasized their need to receive His words as truth and obey His commands. They replied, “We be Abraham’s seed” (John 8:33, KJV). Jesus then rebukes them for plotting ways to murder Him; their stubborn response was again, “Abraham is our father” (verse 39a). At this, Jesus makes a distinction between the physical seed of Abraham and the true, spiritual seed of Abraham: “If you were Abraham’s children . . . then you would do what Abraham did” (verse 39b). The conversation heats up as the Jews for a third time reference their connection to Abraham: “Are you greater than our father Abraham?” they ask Jesus (verse 53)

​ Jesus provokes them further: “Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad” (verse 56). The Jews’ are incredulous that Jesus would claim to be a contemporary of Abraham, and that’s when Jesus brings the exchange to a climax with a claim to full deity: “Very truly I tell you, . . . before Abraham was born, I am!” (verse 58). In a fury, the Jews attempted to stone Jesus (verse 59), again proving that being the physical seed of Abraham is not enough—they had to be born again (John 3:3).

Paul sums up the difference between the seeds of Abraham

in Romans 2:28–29:

“A person is not a Jew who is one only outwardly, nor is circumcision

merely outward and physical.

No, a person is a Jew who is one inwardly; and circumcision is circumcision

of the heart, by the Spirit, not by the written code.

Such a person’s praise

is not from other people, but from God.”

1 Peter 1:23

Peter charged his readers to love each other deeply or earnestly from pure hearts. He connects that command to the reminder that, as Christians, we have been born again. It's an odd thought, when first read. When Jesus said to Nicodemus in John 3 that nobody can see God's kingdom unless they are born again, Nicodemus recognized the figure of speech. He saw that this was biologically impossible. Jesus made it clear that He was referring to a spiritual birth. 

Being born physically does not make us alive spiritually. In fact, Paul wrote that we all start out spiritually dead in our sins (Ephesians 2:1). God is the one who makes us alive when we come to Him through faith in Christ (Ephesians 2:5–9). Peter wrote at the beginning of this chapter that God had caused his believing readers to be born again. So, as Christians who have been born again, we now have the ability to love each other with spiritually alive hearts. We can do this with all our might and complete sincerity. 

This spiritual birth leads to a life that will never end. Physical birth results from a seed that dies eventually. But the new birth springs from an undying seed, through God's undying word. What is this "word of God"? In verse 25, Peter will tell us it is the good news that has been preached to us. We sometimes call it the gospel. It is the message from God that He will forgive our sins and make us spiritually alive forever in Christ.

​In Colossians 1:19, Paul writes that “it was the Father’s good pleasure for all the fullness to dwell in [Christ]” (NASB). In Colossians 2:9, we see that “in Christ all the fullness of the Deity lives in bodily form.” Both passages powerfully affirm the fact that Jesus is God. The fullness, or totality, of God is found in Christ. Everything that can be said of God can be said of Jesus Christ (see John 14:7–11). Paul continues with another incredible fact: that, in Christ, we ourselves have been “brought to fullness” (Colossians 2:10). Christians find their completeness in Christ and no one else. Jesus, who is the fullness of God in bodily form, makes us whole by His grace.

Paul conveys the same idea in Ephesians 3:19. At the end of a lengthy prayer, Paul makes a series of requests, climaxing with a prayer that his readers “may be filled to all the fullness of God” (NASB). Obviously, none of God’s creatures can achieve the fullness of God in the sense of becoming equal with God. Rather, being filled to all the fullness of God describes the fulfillment of Jesus’ promise: “Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them” (John 14:23). God indwells believers, and they become “partakers of divine nature” (2 Peter 1:4, ESV). The riches of God are available to us. God by His grace, fills us with His Holy Spirit, enabling us to live more like Christ, in whom the fullness dwells (Ephesians 5:18–20).


Jesus said that

“whoever drinks the water I give them will never thirst.

Indeed,

the water I give them will

become in them

a spring of water welling up to eternal life”

(John 4:14).

A never-ending source of life

and

satisfaction and spiritual abundance--

this fountain of living water 

is the fullness

of God within the believer.


In His grace, God chooses to communicate with His creatures, offering them new life in Christ, indwelling them by the Holy Spirit, and ultimately filling them with His fullness.

We have all sinned (Ecclesiastes 7:20; Romans 3:23; 1 John 1:8). As a result of that sin, we all deserve death (Romans 6:23) and eternal judgment in the lake of fire (Revelation 20:12–15). Given what we deserve, every day we live is an act of God’s mercy. If God gave us all what we deserve, we would all be, right now, condemned for eternity. In Psalm 51:1–2, David cries out, “Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions. Wash away all my iniquity and cleanse me from my sin.” Pleading for God’s mercy is asking Him to show kindness and withhold the judgment we deserve.

We deserve nothing good from God. God does not owe us any good thing. What good we experience is a result of the grace of God (Ephesians 2:5). Grace is simply defined as “unmerited favor.” God favors us—He shows us approval and kindness—in blessing us with good things that we do not deserve and could never earn. Common grace refers to the blessings that God bestows on all of mankind regardless of their spiritual standing before Him, while saving grace is that special blessing whereby God sovereignly bestows unmerited divine assistance upon His elect for their regeneration and sanctification.

In John 7,  Jesus is in the temple for the Feast of Booths (or Feast of Tabernacles).

One feature of that feast was the pouring out of water at the base of the altar for seven days.

​On the eighth day, the ritual was suspended—no water was poured.

It was then that Jesus made a very public, very dramatic offer:

On the last day, the climax of the festival, Jesus stood and shouted to the crowds,

“Anyone who is thirsty may come to me!

Anyone who believes in me may come and drink!

For the Scriptures declare, ‘Rivers of living water will flow from his heart.’”

But the Spirit had not yet been given, because Jesus had not yet entered into his glory

(John 7:37–39, NLT).


John’s note that

​Jesus “was speaking of the Spirit”

(John 7:39)

is key

to understanding the meaning of

​the “living water.”

The living water is the Holy Spirit. Jesus extended the offer to everyone (“anyone” in John 7:37 and “whoever” in verse 38). The requirement for salvation was faith in Christ (verses 38 and 39). The result of salvation would be the gift of the Holy Spirit (verse 39), likened unto “rivers of living water” (verse 38). Jesus repeats the promise of the Spirit to His disciples in John 16:7–15.

The Spirit is always involved in salvation (John 3:5–8), but the time of the permanent indwelling of the Spirit would have to wait until “later,” when Jesus had ascended back to glory (John 7:39).

Believers are channels for the Spirit’s work. 

At the well in Samaria, Jesus said the water would be “in them” to well up and overflow

(John 4:14)

During the Feast of Booths, Jesus said the water would “flow from within them” (John 7:38).

The Spirit gives gifts, and the believer “shall receive spiritual blessings, or communications of divine grace, in so great an abundance, that he shall not only be refreshed and comforted himself, but shall be instrumental in refreshing and comforting others” This is exactly what we see in John 4, as the Samaritan woman, “leaving her water jar, . . . went back to the town” and told everyone about Jesus the Messiah

(verse 28).



​The Feeding of the Five Thousand

(Matthew 14:13–21; Mark 6:30–44; Luke 9:10–17)

After this, Jesus crossed to the other side of the Sea of Galilee (that is, the Sea of Tiberias). A large crowd followed Him because they saw the signs He was performing on the sick. Then Jesus went up on the mountain and sat down with His disciples.

Now the Jewish Feast of the Passover was near. When Jesus looked up and saw a large crowd coming toward Him, He said to Philip, “Where can we buy bread for these people to eat?”

 But He was asking this to test him, for He knew what He was about to do.

Philip answered, “Two hundred denariia would not buy enough bread for each of them to have a small piece.”


One of His disciples, Andrew, Simon Peter’s brother, said to Him, 

Here is a boy with five barley loaves and

two small fish.

But what difference will these make

among so many?”

“Have the people sit down,”

 Jesus said. Now there was plenty of grass in that place, so the men sat down, about five thousand of them.

Then Jesus took the loaves and the fish, gave thanks, and distributed to those who were seated as much as they wanted.

And when everyone was full, He said to His disciples, “Gather the pieces that are left over,

​so that nothing will be wasted.”

So they collected them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten.

When the people saw the sign that Jesus had performed,

they began to say, “Truly this is the Prophet who is to come into the world.”

Then Jesus, realizing that they were about to come and make Him king by force, withdrew again to a mountain by Himself.



Jesus Walks on Water

(Matthew 14:22–33; Mark 6:45–52)

When evening came, His disciples went down to the sea,

got into a boat,

and started across the sea to Capernaum.

It was already dark, and Jesus had not yet gone out to them.

A strong wind was blowing, and the sea grew agitated.

When they had rowed about three or four miles, they saw Jesus approaching the boat,

walking on the sea—and they were terrified.

But Jesus spoke up: “It is I; do not be afraid.”

Then they were willing to take Him into the boat, and

at once the boat reached

the shore where they were heading.



Jesus the Bread of Life

The 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.

However, some boats from Tiberias landed near the place where the people had eaten the bread after the Lord had given thanks. So 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. 

when they found Him on the other side of the sea, they asked Him, “Rabbi, when did You get here?”

Jesus 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. 

Do 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.”

Then they inquired, “What must we do to perform the works of God?”


Jesus replied, 

“The work of God is this: to believe in the One He has sent.”


So they asked Him,

“What sign then will You perform, so that we may see it and believe You? What will You do?

 Our fathers ate the manna in the wilderness, as it is written: ‘He gave them bread from heaven to eat.’

Jesus 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.

for the

bread of God is He who comes down

from heaven

and gives life to the world.”

Sir,” they said, “give us this bread at all times.”


Jesus answered, 

​“I am the bread of life.

Whoever comes to Me will never hunger,

and whoever believes in Me will never thirst.

But as I stated,

you have seen Me and still you do not believe.

​
Everyone the Father gives Me will come to Me,

​and the one who comes to Me I will never drive away.

 for I have come down

from heaven, not to do My own will, but to do

the will of Him who sent Me.

And 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. For 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.”

at this, the Jews began to grumble about Jesus because

He had said, “I am the bread that came down from heaven.” 


They 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?’”


“Stop grumbling among yourselves,” 

Jesus replied

.“No one can come to Me

unless

​the Father who sent Me draws him,

and I will

raise him up at the last day


It is written in the Prophets:

‘And they will all be taught by God.’


Everyone who has heard the Father and learned from Him

comes to Me--

not that anyone has seen the Father except the

One who is from God;

only He has seen the Father.


Truly, truly, I tell you, he who believes has eternal life.

I am the bread of life.

​
Your fathers ate the manna in the wilderness, yet they died. This is the bread that comes down from heaven, so that anyone may eat of it and not die. I 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.”

At this, the Jews began to argue among themselves, “How can this man give us His flesh to eat?”

So 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.

Whoever eats My flesh and drinks My blood has eternal life,

and I will raise him up at the last day.

For My flesh is real food, and My blood is real drink.

Whoever eats My flesh and drinks My blood remains in Me, and I in him.

Just 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. This 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)


Jesus said this while teaching in the synagogue in Capernaum.

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?


The Spirit gives life; the flesh

profits nothing.


The words I have spoken to you are spirit and

they are life.

However, 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.


Then Jesus said, 


“This is why I told you that no one can

come to Me

unless the Father has granted it to him.”


From 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)


So Jesus asked the Twelve,


 “Do you want to leave too?”

​
​Simon Peter replied, “Lord, to whom would we go?


You have the words of eternal life.


We believe and know that You are the

Holy One of God.
​

Jesus answered them, 


“Have I not chosen you, the Twelve? Yet one of you is a devil!” 


He was speaking about Judas,

the son of Simon Iscariot


For although Judas was one of

the Twelve,


he was later to betray Jesus



I am the bread of life”

(John 6:35)

is one

​ of the seven “I Am” statements

​ of Jesus.

Jesus used the same phrase “I AM” in seven declarations about

​ Himself.


In all seven,

He combines I AM

with tremendous metaphors which express

His saving relationship toward the world.

All appear in the book of John.


John 6:35 says,

“I am the bread of life;

whoever comes to me shall not hunger,


​and whoever

believes in me shall never thirst.”


Bread is considered a staple food—i.e., a basic dietary item. A person can survive a long time on only bread and water. Bread is such a basic food item that it becomes synonymous for food in general. We even use the phrase “breaking bread together” to indicate the sharing of a meal with someone. Bread also plays an integral part of the Jewish Passover meal. The Jews were to eat unleavened bread during the Passover feast and then for seven days following as a celebration of the exodus from Egypt.

Finally, when the Jews were wandering in the desert for 40 years,

God rained down

“bread from heaven” to sustain the nation

(Exodus 16:4).

All of this plays into the scene being described in John 6 when Jesus used the term “bread of life.” He was trying to get away from the crowds to no avail. He had crossed the Sea of Galilee, and the crowd followed Him.

After some time, Jesus inquires of Philip how they’re going to feed the crowd. Philip’s answer displays his “little faith” when he says they don’t have enough money to give each of them the smallest morsel of food. Finally, Andrew brings to Jesus a boy who had five small loaves of bread and two fish.

With that amount,

Jesus miraculously fed the throng with

lots of food to spare.

Afterward, Jesus and His disciples cross back to the other side of Galilee. 

When the crowd sees that Jesus has left, they

follow Him again.

Jesus takes this moment to teach them a lesson.

He accuses the crowd of

ignoring

His miraculous signs

and only following Him for

the “free meal.”

Jesus tells them in John 6:27,

​“Do not labor for the food that perishes, but for the food that endures to eternal life,

which the Son of Man will give to you.

For on him God the Father has set his seal.” 

In other words, they were so enthralled 

with the food,

they were missing out on the fact that their Messiah had come. 

So the Jews ask Jesus for a sign that He was sent from God (as if the miraculous feeding and the walking across the water weren’t enough). They tell Jesus that God gave them manna during the desert wandering. Jesus responds by telling them that they need to ask for the true bread from heaven that gives life. When they ask Jesus for this bread, Jesus startles them by saying, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.”

This is a phenomenal statement! First, by equating Himself with bread, Jesus is saying he is essential for life. 

Second, the life Jesus is referring to is not physical life, but eternal life. 

Jesus is trying to get the Jews’ thinking off of the physical realm and into the spiritual realm. 

He is contrasting what He brings as their Messiah with the bread He miraculously created the day before.

That was physical bread that

perishes.

​He is spiritual bread that brings

​ eternal life.

Third, and very important, Jesus is making another claim to deity

​ This statement is the first of the “I AM” statements in John’s Gospel. The phrase “I AM” is the covenant name of God (Yahweh, or YHWH), revealed to Moses at the burning bush (Exodus 3:14). The phrase speaks of self-sufficient existence (or what theologians refer to as “aseity”), which is an attribute only God possesses. It is also a phrase the Jews who were listening would have automatically understood as a claim to deity.

Fourth, notice the words “come” and “believe.” This is an invitation for those listening to place their

faith in Jesus as the Messiah and Son of God.

This invitation to come is found throughout John’s Gospel.

Coming to Jesus involves making a choice to forsake the world and follow Him.

Believing in Jesus means placing our faith in Him that He is who He says He is, that

​He will do what He says He will do,

and that He is the only one who can.

Fifth, there are the words “hunger and thirst.” Again, it must be noted that Jesus isn’t talking about alleviating physical hunger and thirst. The key is found in another statement Jesus made, back in His Sermon on the Mount. In Matthew 5:6, Jesus says, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.”

When Jesus says those who come to Him will never hunger and those who believe in Him will never thirst, He is saying He will satisfy our hunger and thirst to be made righteous in the sight of God.

If there is anything the history of human religion tells us, it is that people seek to earn their way to heaven. This is such a basic human desire because God created us with eternity in mind. The Bible says God has placed [the desire for] eternity in our hearts (Ecclesiastes 3:11). The Bible also tells us that there is nothing we can do to earn our way to heaven because we’ve all sinned (Romans 3:23) and the only thing our sin earns us is death (Romans 6:23). There is no one who is righteous in himself (Romans 3:10). Our dilemma is we have a desire we cannot fulfill, no matter what we do. That is where Jesus comes in. He, and He alone, can fulfill that desire in our hearts for righteousness through the Divine Transaction: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21).

When Christ died on the cross, He took the sins of mankind upon Himself and made atonement for them.
​When we place our faith in Him, our sins are imputed to Jesus, and His righteousness is imputed to us.

​Jesus satisfies our hunger and thirst for righteousness.

​He is our Bread of Life.

​The Parable of the Mustard Seed is contained in all three of the Synoptic Gospels (Matthew 13:31–32; Mark 4:30–32; Luke 13:18–19). In this parable, Jesus predicts the amazing growth of the kingdom of heaven. The mustard seed is quite small, but it grows into a large shrub—up to ten feet in height—and Jesus says this is a picture of kingdom growth. The point of the Parable of the Mustard Seed is that something big and blessed—the kingdom of God—had humble beginnings. How significant could the short ministry of Christ be? He had but a handful of followers, He was a man of no rank and without means, and He lived in what everyone considered a backwater region of the world. The life and death of Christ did not catch the world’s attention any more than a mustard seed would lying on the ground by the road. But this was a work of God. What seemed inconsequential at first grew into a movement of worldwide influence, and no one could stop it (see Acts 5:38–39). The influence of the kingdom in this world would be such that everyone associated with it would find a benefit—pictured as the birds perched on the branches of the mature mustard plant.

Elsewhere in Scripture, the kingdom of God is also pictured as a tree. A passage in Ezekiel, for example, parallels the Parable of the Mustard Seed in many ways. In this prophecy, the Lord God promises to plant a shoot “on a high and lofty mountain” (Ezekiel 17:22). This small sprig “will produce branches and bear fruit and become a splendid cedar. Birds of every kind will nest in it; they will find shelter in the shade of its branches” (Ezekiel 17:23). This messianic prophecy foretells the growth of Christ’s kingdom from very small beginnings to a sizable, sheltering place.

Some have wondered why, in the Parable of the Mustard Seed, Jesus calls the mustard seed the “smallest” of seeds and the mature mustard plant the “largest” of plants in the garden, when there were smaller seeds and larger plants. The answer is that Jesus is using rhetorical hyperbole—an exaggeration to make a point. He is not speaking botanically but proverbially. Jesus’ emphasis is on the change of size—from small to large—and the surprising nature of the growth.

It’s a glimpse of the ultimate manifestation

of the kingdom of God,

when Jesus returns to earth to rule and reign

​from Zion.

​

Ephesians 3:6
​
This 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.

Romans 8:10

But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness.

Galatians 2:20

I 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.

2 Corinthians 4:6-7

For God, who said, “Let light shine out of darkness,” made His light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ. / Now we have this treasure in jars of clay to show that this surpassingly great power is from God and not from us.

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--

Ephesians 1:18

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,

1 Corinthians 1:27

But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong.

John 14:20

On that day you will know that I am in My Father, and you are in Me, and I am in you.

1 Peter 1:12

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.

2 Corinthians 5:17

Therefore if anyone is in Christ, he is a new creation. The old has passed away. Behold, the new has come!

Philippians 1:27
​
Nevertheless, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, contending together as one for the faith of the gospel,

1 John 4:4

You, little children, are from God and have overcome them, because greater is He who is in you than he who is in the world.

Romans 5:2

through whom we have gained access by faith into this grace in which we stand. And we rejoice in the hope of the glory of God.

1 Timothy 1:1

Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope,

Hebrews 6:19

We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain,

1 Corinthians 2:12-14

Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God… 

2 Corinthians 2:14

Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.

​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.

Colossians 2:3

In whom are hid all the treasures of wisdom and knowledge.

Romans 9:23

And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

Romans 11:33

O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

Colossians 3:11

Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

Luke 17:21

Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

John 6:56

He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

Colossians 1:5

For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;

Psalm 16:9-11

Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope… 

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.
​
Ephesians 4:11
​
And it was He who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers,

Romans 12:6-8

We have different gifts according to the grace given us. If one’s gift is prophecy, let him use it in proportion to his faith; / if it is serving, let him serve; if it is teaching, let him teach; / if it is encouraging, let him encourage; if it is giving, let him give generously; if it is leading, let him lead with diligence; if it is showing mercy, let him do it cheerfully.

Acts 13:1

Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger,
​Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch), and Saul.

1 Timothy 2:7

For this reason I was appointed as a preacher, an apostle, and a faithful and true teacher of the Gentiles.
I am telling the truth; I am not lying about anything.

Hebrews 5:12

Although by this time you ought to be teachers, you need someone to reteach you the basic principles of God’s word.
You need milk, not solid food!

Matthew 10:1

And calling His twelve disciples to Him, Jesus gave them authority over unclean spirits, so that they could drive them out and heal every disease and sickness.

Luke 6:13

When daylight came, He called His disciples to Him and chose twelve of them, whom He also designated as apostles:

John 20:21-23

Again Jesus said to them, “Peace be with you. As the Father has sent Me, so also I am sending you.” When He had said this, He breathed on them and said, “Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven;
if you withhold forgiveness from anyone, it is withheld.”

Acts 6:2-4

So the Twelve summoned all the disciples and said, “It is unacceptable for us to neglect the word of God in order to wait on tables. / Therefore, brothers, select from among you seven men confirmed to be full of the Spirit and wisdom. We will assign this responsibility to them / and will devote ourselves to prayer and to the ministry of the word.”

Acts 8:5-6

Philip went down to a city in Samaria and proclaimed the Christ to them. 
​The crowds all paid close attention to Philip’s message and to the signs they saw him perform.

Acts 9:15

“Go!” said the Lord. “This man is My chosen instrument to carry My name before the Gentiles and their kings,
and before the people of Israel.

Acts 10:39-42

We are witnesses of all that He did, both in the land of the Jews and in Jerusalem. And although they put Him to death by hanging Him on a tree, God raised Him up on the third day and caused Him to be seen—  not by all the people, but by the witnesses God had chosen beforehand, by us who ate and drank with Him after He rose from the dead. ...

Revelation 5:6

“Then I saw a Lamb, looking as if it had been slain, standing at the center of the throne, encircled by the four living creatures and the elders. The Lamb had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth.”

​Isaiah 11:2

 “The Spirit of the LORD will rest on him—the Spirit of wisdom and of understanding,
the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the LORD.”

​Romans 3:10-12
As it is written: “There is no one righteous, not even one. / There is no one who understands, no one who seeks God. / All have turned away, they have together become worthless; there is no one who does good, not even one.”

Psalm 53:2
God looks down from heaven upon the sons of men to see if any understand, if any seek God.

Ecclesiastes 7:20
Surely there is no righteous man on earth who does good and never sins.

Isaiah 53:6
We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all.

Genesis 6:5
Then the LORD saw that the wickedness of man was great upon the earth, and that every inclination of the thoughts of his heart was altogether evil all the time.

Jeremiah 17:9
The heart is deceitful above all things and beyond cure. Who can understand it?

Job 15:14-16
What is man, that he should be pure, or one born of woman, that he should be righteous? / If God puts no trust in His holy ones, if even the heavens are not pure in His eyes, / how much less man, who is vile and corrupt, who drinks injustice like water?

1 Kings 8:46
When they sin against You—for there is no one who does not sin—and You become angry with them and deliver them to an enemy who takes them as captives to his own land, whether far or near,

2 Chronicles 6:36
When they sin against You—for there is no one who does not sin—and You become angry with them and deliver them to an enemy who takes them as captives to a land far or near,

Isaiah 64:6
Each of us has become like something unclean, and all our righteous acts are like filthy rags; we all wither like a leaf, and our iniquities carry us away like the wind.

Proverbs 20:9
Who can say, “I have kept my heart pure; I am cleansed from my sin”?

Romans 3:23
for all have sinned and fall short of the glory of God,

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.
​

The Bible says that “no one seeks God.” Psalm 14:2–3 pictures God searching in vain for even one heart that seeks Him: “The Lord looks down from heaven on all mankind to see if there are any who understand, any who seek God. All have turned away, all have become corrupt; there is no one who does good, not even one.” This passage is quoted in Romans 3:10–12, which says, “As it is written: ‘There is no one righteous, not even one; there is no one who understands; there is no one who seeks God.’” So, if no one seeks God, who are the “seekers” that some churches strategize to attract? Plus, how are people saved if no one is seeking God?

Jesus said, “No one can come to me unless the Father who sent me draws them” (John 6:44). In other words, the only way we can seek God is if the Holy Spirit has first stirred our hearts with a desire for God. It is God who draws us to Himself. Ephesians 2:8 underscores this truth: “By grace are you saved, through faith, and that not of yourselves. It is the gift of God.” Even the faith to believe for salvation does not originate within our fleshly nature. God enables the fallen human heart to seek Him, when in our own self-centered rebellion we would never do so. Every good thing originates with God (James 1:17). Faith in God is a good thing, and so it also originates with God.

Even our best efforts fall far short of the righteousness required by God (Romans 3:23). That’s why Scripture says that no one seeks God. We seek fulfillment. We seek pleasure. We seek escape from pain. But the pure motivation of seeking after God for Himself is a gift from God. We are not saved because we had the wisdom and insight to exercise our own faith and trust God.

Because no one naturally seeks God, God seeks us.

He sought Adam and Eve as they hid in the Garden (Genesis 3:9),

and He has been seeking His lost loved ones ever since.

Jesus gave this as His mission statement:

“The Son of Man came to seek and to save the lost”

​ (Luke 19:10)

​

God opens our eyes to the truth

​
To repent, concerning salvation, is to change

your mind

regarding sin and Jesus Christ

In Peter’s sermon on the day of Pentecost (Acts chapter 2), he concludes with a call for the people to repent (Acts 2:38). Repent from what? Peter calls the people who rejected Jesus (Acts 2:36) to change their minds about that sin and to change their minds about Christ Himself, recognizing that He is indeed “Lord and Christ” (Acts 2:36). Peter calls the people to change their minds, to abhor their past rejection of Christ, and to embrace faith in Him as their Messiah and Savior.

One of God’s promises concerning the eternal state is that the nations of the world will have healing. The question comes up, though, as to why exactly healing is needed. Isn’t the New Jerusalem a place of perfection already?

The promise of the healing of the nations is found in Revelation 22, after the creation of the new heaven and new earth (Revelation 21:1). John writes, “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever” (Revelation 22:1–5).

The healing of the nations is linked to the tree of life, as God reestablishes Eden. It is the leaves of this tree that are said to be “for the healing of the nations” (Revelation 22:2). It is possible that the tree of life in the New Jerusalem is literal and that its leaves and various fruits will somehow enrich our existence in the eternal state. All the nations represented there will be “healed” of their divisions and strife in their equal access to the tree of life.

It is also possible that the tree of life in the New Jerusalem is symbolic and that its “healing” signifies the eternal life that all will enjoy there. The different fruits it bears could represent the unlimited variety of our existence in heaven. The clear flowing river that waters the tree could picture the spiritual life of God’s redeemed—the “living water” Jesus promised in John 4:13–14.

In John 16:8, Jesus promised to send the Holy Spirit: “When [the Spirit] comes, he will convict the world concerning sin and righteousness and judgment” (ESV). In this verse, we see a three-fold ministry the Spirit will perform in relation to the unsaved world. He will “convict” the world; that is, He will reprove it or show it to be wrong. This reproof will target three areas in which the world needs admonishing: sin, righteousness, and judgment.

Jesus went on to explain: “Concerning sin, because they do not believe in me; concerning righteousness, because I go to the Father, and you will see me no longer; concerning judgment, because the ruler of this world is judged” (John 16:9–11, ESV).

The world is a sinful place, and one of the Holy Spirit’s tasks is to convict the world of its sin. No amount of preaching, pleading, or pointing of fingers will bring about the conviction of sin, unless the Holy Spirit is at work in the sinner’s heart. It is the Spirit’s job to convict. And what is the most basic sin of which the world is guilty? Jesus specifies it as unbelief. The convicting power of the Holy Spirit is at work in the world “because they believe not in [Christ].” Once a person responds to the Spirit’s conviction and turns to faith in Christ, the other sins he practiced will be taken care of. It is the sin of unbelief—a refusal to trust in Jesus—that is primary.

The world must also be convicted of righteousness, and this, too, is something the Holy Spirit does. There is a righteous standard we are all held to, despite the world’s stubborn denial of absolute truth. And who is the standard-bearer of righteousness? Jesus points to Himself as that standard: “Because I go to the Father.” There is only one Person who came down from heaven, lived a life of sinless perfection, and who ascended back to heaven—the Son of Man, who lives to be our Intercessor (John 3:13; 1 Timothy 2:5). The righteousness that the world tries to deny is found demonstrated in Christ. Everything He ever said and did was the consummate expression of God the Father (John 8:28; Colossians 2:9). He is righteousness personified, and none can measure up to Him (Romans 3:23).

The world is facing judgment, and the Holy Spirit also convicts them of this truth. There is a day of reckoning scheduled—a day in which the holy God will mete out justice and rid His creation of sin. In fact, this judgment has already begun. With whom did it begin? Jesus identifies Satan as the one on whom judgment fell: “Because the ruler of this world is cast out.” Jesus had earlier indicated that His death on the cross was when “the prince of this world will be driven out” (John 12:31). It was on the cross that Jesus redeemed sinners for God and utterly vanquished Satan. “That by his death he might break the power of him who holds the power of death—that is, the devil” (Hebrews 2:14). Three days later Jesus rose from the dead, showing to all the world that Satan’s rule has been overthrown. All who reject Christ and remain in their sin will be condemned along with Satan, and this is the warning that the Holy Spirit sounds in the hearts of the unsaved.

The influence of the Holy Spirit in an unsaved person’s life will lead that person to the realization that he is guilty, that God is just, and that all sinners are deserving of judgment. Once a sinner has been awakened to his soul’s great need, the Spirit will point him to Christ, the one and only Savior and Refuge from judgment (John 16:14). In all of this, the Spirit uses His “sword,” the Word of God (Ephesians 6:17), and the result is a regenerated heart. “Faith comes from hearing the message, and the message is heard through the word about Christ” (Romans 10:17).

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.”

“Blessed are the pure in heart, for they will see God” (Matthew 5:8). Jesus spoke this during His famous Sermon the Mount. So what did He mean by “pure in heart?”

The Greek word for “pure” in Matthew 5:8 is katharos. It means to be “clean, blameless, unstained from guilt.” Interestingly, the word can refer specifically to that which is purified by fire or by pruning. John the Baptist told people that Jesus would baptize with the Holy Spirit and fire (Matthew 3:11). Malachi speaks of the Messiah as being like a “refiner’s fire” (Malachi 3:2). Jesus refers to believers as being the branches and to Himself as being the vine (John 15:1-17). For a vine to produce fruit, it must be pruned. Those who are truly “pure,” then, are those who have been declared innocent because of the work of Jesus and who are being sanctified by His refining fire and His pruning.

The Greek word for “heart” in Matthew 5:8 is kardeeah. This can be applied to the physical heart. But it also refers to the spiritual center of life. It is where thoughts, desires, sense of purpose, will, understanding, and character reside. So, to be pure in heart means to be blameless in who we actually are.

Being pure in heart involves having a singleness of heart toward God. A pure heart has no hypocrisy, no guile, no hidden motives. The pure heart is marked by transparency and an uncompromising desire to please God in all things. It is more than an external purity of behavior; it is an internal purity of soul.

The only way we can be truly pure in heart is to give our lives to Jesus and ask Him to do the cleansing work. Psalm 51:10 says, “Create in me a pure heart, O God, and renew a steadfast spirit within me.” God is the one who makes our hearts pure – by the sacrifice of His Son and through His sanctifying work in our lives (see also 1 John 3:1-3).

​
שֶׁרֶשׁ


Root



the part of a plant which attaches it
to the ground
or to a support, typically underground,
conveying water
 and nourishment to the rest of the plant
via numerous branches and fibers



The Root of Jesse"

found in Isaiah 11:10, refers to

​
Messiah, Jesus Christ,

who is a descendant of Jesse,

the father of

King David, and symbolizes the

hope and future glory of God's people. 

Jesus, as a descendant of David and Jesse,
is seen as
the fulfillment of this prophecy, and

"the root of Jesse"

becomes a symbolic representation of

the Messiah. 

In Romans 15:12, Paul quotes Isaiah 11:10,
further solidifying the idea that

Jesus is the "root of Jesse".  

The "Tree of Jesse"

is a visual representation of

Jesus's genealogy,

with Jesus at the top and figures like David and Solomon

​depicted underneath,

illustrating the lineage from Jesse to Jesus The phrase


Root of Jesse
​

comes from Isaiah 11:10, which prophesies, "In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his resting place will be glorious".  Jesse was the father of King David, and the lineage of David is significant in the Bible because God promised David that his offspring would establish an eternal kingdom.  


Serving with Honor

(Ephesians 6:5–9; Colossians 3:22–25)

All 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. Those 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

If anyone teaches another doctrine and disagrees with the sound words of our Lord Jesus Christ and with godly teaching, he 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, and 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

Of course, godliness with contentment

is great gain.


​For we brought

nothing into the world, so

we cannot carry anything out of it.
​
​But if we

​have food and clothing, we will be

content with these.

Those 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.

 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.


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.

The Bible mentions rewards

that await

the believer who serves the Lord

faithfully in this world


(Matthew 10:41).


A “great” reward is promised

to those who

are persecuted for Jesus’ sake.

Various crowns are mentioned

(in 2 Timothy 4:8, e.g.).

Jesus says that He will bring rewards with Him 

when He returns

(Revelation 22:12).

We are to treasure the Lord Jesus most of all. Our motivation for what we do is important

(1 Corinthians 10:31). 


Paul encourages servants that God has an

eternal reward for those

who are motivated to serve Christ:

“Whatever you do,

work at it with all your heart, as working

for the Lord,

not for human masters,

since you know that you will receive

an inheritance

from the Lord as a reward.

It is the Lord Christ you are

serving” 


Colossians 3:23–24


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).


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.


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).
​


Root: 

In Hebrew, the word for "root" (shoresh) implies

a root that remains alive

and sends up a shoot or branch.  

Shoot/Branch: 

Isaiah 11:1 also mentions a "shoot" (or branch)

coming forth from the stump of Jesse,

which further

emphasizes the idea of a descendant

or lineage. 


Banner: 

The "root of Jesse" is described as a "banner,"

signifying a rallying point or standard for

the nations.  

Resting Place: 

The phrase "his resting place will be glorious"

speaks to the peace and glory of the

​Messiah's kingdom. 



The Parable of the Sower


(also known as the Parable of the Four Soils)

is found in 

​Matthew 13:3-9; Mark 4:2-9; and Luke 8:4-8.

​After presenting

this parable to the multitude,

Jesus interprets it for His disciples in 
​

Matthew 13:18-23; Mark 4:13-20; and Luke 8:11-15. 


The Parable of the Sower concerns a sower who scatters seed, which falls on four different types of ground. The hard ground “by the way side” prevents the seed from sprouting at all, and the seed becomes nothing more than bird food. The stony ground provides enough soil for the seeds to germinate and begin to grow, but because there is “no deepness of earth,” the plants do not take root and are soon withered in the sun. The thorny ground allows the seed to grow, but the competing thorns choke the life out of the beneficial plants.

​The good ground receives the seed and produces much fruit.

Jesus’ explanation of the Parable of the Sower highlights four different responses to the gospel. The seed is “the word of the kingdom.” The hard ground represents someone who is hardened by sin; he hears but does not understand the Word, and Satan plucks the message away, keeping the heart dull and preventing the Word from making an impression. The stony ground pictures a man who professes delight with the Word; however, his heart is not changed, and when trouble arises, his so-called faith quickly disappears. The thorny ground depicts one who seems to receive the Word, but whose heart is full of riches, pleasures, and lusts; the things of this world take his time and attention away from the Word, and he ends up having no time for it. The good ground portrays the one who hears, understands, and receives the Word—and then allows the Word to accomplish its result in his life. The man represented by the “good ground” is the only one of the four who is truly saved, because salvation’s proof is fruit (Matthew 3:7-8; 7:15-20).

To summarize the point of the Parable of the Sower: “A man’s reception of God’s Word is determined by the condition of his heart.” A secondary lesson would be “Salvation is more than a superficial, albeit joyful, hearing of the gospel. Someone who is truly saved will go on to prove it.” May our faith and our lives exemplify the "good soil" in the Parable of the Sower.

​The term "withered" in the Bible often refers to the drying up or shriveling of plants, limbs, or other living things, symbolizing a loss of vitality or divine judgment. It is used both literally and metaphorically throughout Scripture to convey spiritual truths and moral lessons.

In the Old Testament, the concept of withering is frequently associated with God's judgment and the consequences of sin. For instance, in Psalm 1:3-4, the righteous are compared to a tree planted by streams of water, which yields fruit and does not wither, while the wicked are likened to chaff that the wind drives away.

This imagery underscores the stability and prosperity of those who follow God's ways

versus the instability of the wicked.

The prophet Isaiah uses the imagery of withering to describe the frailty of human life and the enduring nature of God's word: "The grass withers, the flowers fall, but the word of our God stands forever" (Isaiah 40:8). Here, withering serves as a metaphor for the transient nature of human existence in contrast to the eternal truth of God's promises.

In the New Testament, the term "withered" is often used in the context of Jesus' miracles, demonstrating His authority over creation and His compassion for those in need. One notable instance is the healing of the man with the withered hand. In Matthew 12:10-13 , Jesus encounters a man with a withered hand in the synagogue. Despite the Pharisees' scrutiny, Jesus heals the man, illustrating His lordship over the Sabbath and His power to restore what is broken.

The withering of the fig tree is another significant New Testament event. In Matthew 21:18-19 , Jesus curses a barren fig tree, which subsequently withers. This act serves as a symbolic judgment against unfruitfulness and a warning to Israel about the consequences of failing to produce spiritual fruit.

The concept of withering in the Bible often carries spiritual implications, emphasizing the importance of remaining connected to God. In John 15:5-6 , Jesus teaches, "I am the vine; you are the branches. The one who remains in Me, and I in him, will bear much fruit. For apart from Me you can do nothing. If anyone does not remain in Me, he is like a branch that is thrown away and withers." 

This passage highlights the necessity of abiding

in Christ to

maintain spiritual vitality

and avoid

the spiritual withering that comes from

separation from Him.

The imagery of withering in the Bible serves as a powerful reminder of the consequences of sin, the transient nature of life, and the necessity of remaining in a right relationship with God. Through both literal and metaphorical uses, Scripture calls believers to seek spiritual nourishment and vitality through faithfulness to God's word and reliance on His sustaining power.

The cursing of the fig tree and the cleansing

of the temple

represent the theme of spiritual barrenness

and the need

for genuine faith and righteous living. 

The cleansing

of the

temple emphasizes the need for

a holy place of worship

and a

genuine relationship with God. 



The fig tree

serves as a warning that 

outward religious observance

without

inner transformation

is not enough


Did Jesus Heal Strangers that weren’t

his followers?


​Simon the Leper, like the man

with

the withered hand,

had a 

healing encounter with Jesus


While Jesus

was staying in Bethany, one night

He and the disciples

were invited for a meal at the home of

Simon the Leper.

As Jesus reclined at the dinner table, an

unnamed woman came in,

broke

an expensive flask of perfume 

and poured

the oil over the Lord’s head,

anointing Him

in an extravagant act of worship. 

The disciples reacted with indignation

at the woman’s

waste of valuable resources. 

But Jesus told them to leave the

woman alone,

“for she has done a beautiful thing to me”


(Matthew 26:10, ESV). 


Her anointing was a fitting way

to Honor

The Messiah-King

and

Prepare Him for burial.


This dinner at


Simon the Leper’s home


took place about one week before

Jesus was crucified.

Similar but distinct episodes

are featured in 

​Luke 7:36–50 and John 12:1–8.


The event in Luke

transpired at the home of a different

Simon, “Simon the Pharisee,”

with a

woman referred to as only “a sinner.”


The event in John

happened on a different day and involved

Mary of Bethany.

Exactly who was Simon the Leper?

 Simon was likely

the father

of Martha, Mary, and Lazarus

or the husband of Martha

All we know for sure is that this


Simon lived in Bethany

and that he was a leper


Almost assuredly, Simon the Leper

​was one of

the hundreds of people

whom Jesus had healed during

His ministry.

According to Leviticus 13:46,

lepers were considered unclean

and

“must live outside the camp.”

They were to live alone

and could not dwell inside

the house.

Anyone who attended a meal

with a leper

would have been considered

unclean also.

Thus, many scholars believe the Lord had


healed this Simon of leprosy,

and, in an act

of gratitude, the cured man

welcomed Jesus

and

the disciples into his home


for a meal.


Matthew 12:10

And behold there was a man with

a withered hand

They asked him, "Is it lawful to heal on the Sabbath day?"

that they might accuse him.


Matthew 13:6

When the sun had risen, they were scorched.

Because they had no root, they 

​withered away.


Matthew 21:19

Seeing a fig tree by the road,

he came to it, and found nothing

on it but leaves.

He said to it,

"Let there be

no fruit from you forever!"

Immediately the fig tree 

withered away


Matthew 21:20

And when the disciples saw it, they marvelled, saying,

How soon is the fig tree 

withered away!


Mark 3:1

He entered again into the synagogue, and there

was a man there who had his hand 

withered.


Mark 3:3

He said to the man who had his hand 

withered,

Stand up


Mark 4:6

When the sun had risen, it was scorched; and because

it had no root, it 

withered away.


Mark 11:20

As they passed by in the morning, they saw the fig tree 

withered

 away from the roots.


Mark 11:21


Peter,

remembering, said to him, "Rabbi, look!

The fig tree which you

cursed

has withered away."


Luke 6:6

It also happened on another Sabbath that he entered

into the synagogue and taught.

There was a man there, and his right hand

was withered.


Luke 6:8

But he knew their thoughts; and he said to the

man who had

the withered hand,

"Rise up, and stand in the middle." 

He arose and stood.


Luke 8:6

Other seed fell on the rock, and as soon

as it grew,

it withered away,

because it had no moisture.


John 5:3

In these lay a great

multitude of impotent folk, of blind, halt, 

withered,

waiting for the moving of the water.


John 15:6

If a man doesn't remain in me, he is thrown out as a branch, and

is withered;

and they gather them, throw them into the fire, and they are burned.


James 1:11

For the sun has risen

with its burning heat, and has 

withered the grass,

and its flower has fallen,

and the

comeliness of its look has perished:

thus the rich

also shall wither in his goings.


1 Peter 1:24

Because all flesh is as grass,

​ and all its

glory as the flower of grass.

The grass has 

withered 

and its flower has fallen;


Jude 1:12

These are spots in your feasts of charity, when they feast with you,
feeding themselves without fear:
clouds they are without water, carried about by winds; 

withered autumnal trees,

without fruit, twice dead, plucked out by the roots;

Genesis 41:23

and behold, seven heads of grain, 

withered, thin,

and blasted with the east wind, sprung up after them.


Leviticus 21:20

or hump-backed, or withered,

or that hath a spot in his eye,

or hath the itch,

or scabs, or his testicles broken.
​

Job 30:3

Withered up through

want and hunger,

they flee into waste places long since

desolate and desert:


Psalms 6:2

Have mercy upon me, O Jehovah; for

I am withered away:

O Jehovah, heal me; for my bones are troubled.


Psalms 90:6

In the morning it sprouts

and springs up. By evening, it

is withered and dry.


Psalms 102:4

My heart is blighted like grass, and withered,

for

I forget to eat my bread.


Psalms 102:11

My days are like a long shadow. I have withered like grass. 


Isaiah 15:6

For the waters of Nimrim will be desolate; for the grass has

withered away,

the tender grass fails, there is no green thing.


Isaiah 19:6

And they have turned away the flowings,

Weak and dried up

have been brooks of the bulwark,

Reed and flag have 

withered.


Isaiah 19:7

Exposed things by the brook, by the edge of

the brook,

And every sown thing of the brook,

hath withered,

It hath been driven away, and is not.

Isaiah 27:11

When its boughs are 

withered,

they will be broken off. The women will come

and set them on fire,

for they are a people of no understanding. Therefore he who

made them will not

have compassion on them,

and he who formed them will show them no favor.

Isaiah 33:9

The land mourneth, it languisheth; Lebanon is ashamed,

is withered;

the Sharon is become as a desert, and Bashan and Carmel are stripped.


Isaiah 34:4

And all the host of the heavens

shall be dissolved,

and the heavens

shall be rolled together as

a scroll;

and all

their host shall fade away,

as a leaf

from off the vine,


and as the

withered fruit from the fig-tree.


Isaiah 40:7
​

Withered

 hath grass, faded the flower, For the Spirit of Jehovah

blew upon it, Surely the people 'is' grass;


Isaiah 40:8

Withered hath grass,

faded the flower, But a word of our God riseth for ever.


Jeremiah 8:13

I will put an end to them completely, says the Lord: there are no grapes on the vine
and no figs on the fig-tree, and the leaf is dry.


Jeremiah 12:4

Till when doth the earth mourn,

And the herb of the whole field wither? For the wickedness

of those dwelling in it, Consumed have been beast and fowl,
Because they said, 'He doth not see our latter end.'


Jeremiah 23:10


For the land is full of adulterers; 


for because of swearing 

the land mourns; 

the pastures

of the wilderness are dried up. 

Their course 

is evil, and their might is not right;


Lamentations 4:8

Their visage is blacker than a coal; they are not known in the streets:

Their skin cleaves to their bones; it is withered, it is become like a stick.


Ezekiel 17:9

Say: Thus said the Lord Jehovah:

It prospereth -- its roots 

doth he not draw out,

And its fruit cut off,

and it is withered?

'In' all the leaves of its springing it

And not by great strength, and by a numerous people,

To lift it up by its roots.


Ezekiel 19:12

But it was plucked up in fury, it was cast down

to the ground,

and the east wind dried up its fruit: its

strong rods 

were broken off and withered; the fire consumed them.


Hosea 9:16

Ephraim is struck.

Their root has dried up. They will bear no fruit.

Even though they bring forth,

yet I will kill the beloved ones of their womb."


Joel 1:12

The vine has dried up, and the

fig tree withered;

the pomegranate tree,

the palm tree also, and the apple tree,

even all of the trees of the field

are withered;

for joy has withered away from the

sons of men.


Joel 1:17

The seeds rot under their clods. The granaries

are laid desolate.

The barns are broken down, for the grain

has withered.


Amos 1:2
​
and he saith: Jehovah from Zion doth roar, And from Jerusalem giveth forth His voice,

And mourned have pastures 

of the shepherds, And withered hath the top of Carmel!


Amos 4:7

"I also have withheld the rain from you, when there were yet

three months to the harvest;
​
and I caused it to rain on one city,

and caused it

not to rain on another city.

One place was rained on, and the piece where it didn't

rain withered.


Jonah 4:7

But God prepared a worm at dawn the next day,

and it chewed on the vine, so that

it withered.




Jesus Heals on the Sabbath

(Mark 3:1–6; Luke 6:6–11)

Moving on from there, Jesus entered their synagogue, 

And a man with a withered hand was there.

​In order to accuse Jesus, they asked Him,

“Is it lawful to heal on the Sabbath?”

He replied,

​ “If one of you has a sheep and it falls into a pit

on the Sabbath,

will he not take hold of it and lift it out? 

How much more valuable is a man than a sheep!

Therefore it is lawful to do good on the Sabbath.”

Then Jesus said to the man, “Stretch out your hand.” 

So he stretched it out,

​ and it was restored to full use, just like the other. 

but the Pharisees went out and

plotted

how they might kill Jesus.



God’s Chosen Servant

(Isaiah 42:1–9)


Aware of this,

Jesus withdrew from that

place.


Large crowds followed Him,

and

He healed them all,


warning them not to make

Him known. 


This was to fulfill

what was spoken


through the prophet Isaiah:


Here is My Servant, 
​
whom I have chosen, 

My beloved, 

in whom My soul delights. 


I will put My Spirit on Him, 

and He will

proclaim justice to the nations.


He will not quarrel or cry out; 

no one

will hear His voice in the streets.


A bruised reed He will

not break, 

and a smoldering wick He will

not extinguish, 


till He leads justice to victory


In His name the nations will

put their hope.”



A House Divided

(Mark 3:20–27; Luke 11:14–23)


Then a demon-possessed man who was

blind and mute

was brought to Jesus,


and He healed the man so that he

could speak and see. 


The crowds were astounded and asked,


“Could this be the Son of David?”


But when the Pharisees heard this,

they said,

“Only by Beelzebul,

the prince of demons,

does this man drive out demons.”


Knowing their thoughts,


Jesus said to them, 


“Every kingdom divided

against itself will be laid waste,

and every city

or household divided against

itself will not stand.


If Satan drives out Satan,

he is

divided against himself.


How then can his kingdom stand?


and if I drive

out demons by Beelzebul,


by whom

do your

sons drive them out?


So then, 


They will be your Judges


But if I drive out demons

by 

The Spirit of God, 

then the 


Kingdom of God has Come upon You



Or again, how can

anyone enter a strong man’s house

and steal his possessions,

unless he first ties up the strong man?


Then he can plunder his house.


He who is not with Me is against Me, and he

who does

not gather with Me scatters.




The Unpardonable Sin

(Mark 3:28–30)


Therefore I tell you, every sin and blasphemy will

be forgiven men, but the 


blasphemy against 


the Spirit


will not be forgiven


Whoever speaks a word against

the Son of Man

​ will be forgiven, 


but 

Whoever Speaks Against

the

Holy Spirit


Will not be Forgiven

either in this

Age or in the One to Cone


In the New Testament, 

Jesus curses a barren fig tree, 

which immediately withers, 

symbolizing

the spiritual barrenness of the

Jewish religious leaders

and the

impending judgment on


The Temple


The story of the withered fig tree is placed within 

the context of 

Jesus' cleansing of the Temple,

where he drives out the 

money-changers,

​further highlighting the corruption

and 

Spiritual barrenness of the Temple. 


The lesson of the withered fig tree

is that outward

Religious observance is not enough; 

one must also

bear genuine spiritual fruit
​

Matthew 21:18-22: "Now in the morning, as he returned to the city, he was hungry.

And seeing a fig tree by the road, he came to it and found nothing on it but leaves, and said to it, "May no fruit ever come from you again." Immediately the fig tree withered away."  Mark 11:12-14, 20-21: "And on the next day, when they had come out from Bethany, he was hungry. And seeing in the distance a fig tree in leaf, he came, if haply he might find anything on it. And when he came to it, he found nothing but leaves, for it was not the season for figs. And Jesus said to it, "May no one ever eat fruit from you again."

​And the disciples heard it. And they came to Bethany. And in the morning, as they passed by, they saw the fig tree withered away from the roots. And Peter remembered and said to him, "Rabbi, behold, the fig tree which you cursed has withered away

In the Gospels of Matthew and Mark, Jesus and his disciples are traveling to Jerusalem, and Jesus sees a fig tree with leaves but no fruit. He curses the tree, saying "May no fruit ever come from you again," and immediately the tree withers. 

Fig Tree as a Symbol: The fig tree, in this context, represents the Jewish religious system, which outwardly appeared to be flourishing (with leaves, symbolizing religious profession) but was inwardly barren and unproductive (lacking fruit, symbolizing lack of genuine spiritual life). Judgment: The withering of the tree symbolizes the judgment that Jesus pronounces upon the Temple and the Jewish religious leaders for their hypocrisy and lack of genuine faith.  Prophetic Act: The event is a prophetic act, foreshadowing the destruction of the temple and the judgment upon Israel for their rejection of the Messiah. 

In the Gospels, Jesus curses a barren fig tree, symbolizing the spiritual barrenness of the Jewish religious leaders, and then cleanses the temple, driving out those who were making it a marketplace, highlighting the need for true spiritual fruit and a holy place of worship. 

​Jesus, on his way to Jerusalem, sees a fig tree in full leaf but finds no fruit. He curses the tree, saying, "May no one ever eat fruit from you again," and it immediately withers This event is interpreted as a symbolic act, with the fig tree representing the Jewish nation or religious leaders who outwardly appear to be religious but are spiritually barren and unproductive The withered tree is a foreshadowing of the judgment that will come upon those who do not bear good fruit. Jesus enters the temple in Jerusalem and sees that it has become a marketplace, with merchants and moneychangers profiting from religious practices. He overturns the tables, drives out the merchants, and declares the temple a "den of robbers" instead of a "house of prayer". This act is a powerful demonstration of Jesus' authority and a call for true worship and holiness. The cleansing of the temple is seen as a symbolic act, with the temple representing the Jewish religious system, which has become corrupted and focused on outward rituals rather than inward spirituality..

In the New Testament, Peter,

​a key disciple of Jesus, denied knowing him three times

after Jesus' arrest,

as predicted by Jesus himself, and then wept bitterly

upon realizing his betrayal. 


The First Denial:


A servant girl

initially asked Peter if he was

with Jesus,

and he denied it, saying,

"I do not know what you are talking about". 


The Second Denial:

Later, another person, possibly a servant,

identified

Peter as being with Jesus, 

and he denied it again,
​

this time with an oath, saying, "I do not know the man". 


The Third Denial:

Finally, some bystanders accused Peter of being

one of Jesus' followers,

and he denied it a third time,

cursing

and swearing, "I do not know the man". 


The Rooster Crowed:

Immediately after Peter's third denial, a rooster crowed, and 

Peter remembered Jesus' prediction. 


Peter's Repentance:

Overwhelmed with remorse, Peter went outside and wept bitterly,

acknowledging his failure and betrayal of Jesus. 

Peter's denial, though a moment of weakness and fear, also highlights

the importance

of humility, repentance, and the transformative power of forgiveness

in the Christian faith. 


After Jesus' arrest, 

while in the courtyard of the high priest,

Peter was questioned by people

who recognized him as a follower of Jesus. 


In Acts 2:29-36, Peter, speaking

to a crowd of Jews in Jerusalem,

uses David's Psalms to argue that

Jesus is the Messiah,

emphasizing that

David died and was buried,

but

Jesus was raised from the dead,


fulfilling David's prophecy. 


Peter, in his sermon on the day of Pentecost,

uses Old Testament scripture, 

Psalms attributed to David,

to demonstrate that Jesus is the Messiah. 

Peter points to David's words in Psalm 16:10, 

"You will not abandon me to the

realm of the dead,

you will not let your holy one see decay," 

arguing that

David foresaw the resurrection of the Messiah, 

not his own. 

Peter emphasizes that David died and was buried,

and his tomb is still among them,

implying that

David's prophecy couldn't have been about himself. 

Peter asserts that 

God raised Jesus from the dead, freeing him

from the

agony of death, which is why

David's words apply to Jesus,

not David

We might well wonder why Jesus allowed

Peter to fail so miserably

and deny

his Lord three times that night.

Jesus revealed to Peter

that Satan had asked for permission to 

sift Peter like wheat

​ (Luke 22:31).


Messiah's Authority:

Peter concludes that 

Jesus is the Lord and Messiah, 

the one whom


God has made both Lord and Messiah


Psalm 110:

Peter also uses Psalm 110:1, "The Lord said to my Lord:

'Sit at my right hand, until I make your enemies your footstool,'"

to further support 

Jesus's divine authority and his position as the Messiah. 


Acts 2:29-32: "Fellow Israelites, I may say to you confidently of our ancestor David that he both died and was buried, and his tomb is with us to this day. But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne.

Seeing what was to come,

​ he spoke of the

Messiah's resurrection:

'He will

not abandon my soul to the

realm of the dead,

nor will he

let his holy one see decay.

You have made

known to me the paths of life;

you will fill me

with joy in your presence.'"  


Acts 2:34-36: 

"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 your footstool."


Therefore let all Israel be assured of this:

God has made this Jesus,

whom you crucified,

both Lord and Messiah.'"   

When a person is saved, he or she is described

as being “in Christ”

(Romans 8:1; 2 Corinthians 5:17), 

held secure in a permanent 

relationship

(John 10:28–29).


Abiding in Christ is taught 

in 1 John 2:5–6, 

where it is synonymous 

with “knowing” Christ

(verses 2 and 3).


Later in the same chapter, 

John equates

“remaining” in the Father and the Son

with having

the promise of eternal life

(verses 24 and 25). 


Biblically, 


abiding in,” “remaining in,”

and

“knowing” Christ

are references to the same thing: salvation.


The phrase abiding in Christ 

pictures

an intimate, close relationship,

and not just

a superficial acquaintance. 



In John 15:4–7,

Jesus tells His disciples that drawing life from Him is essential, using the picture of branches united to a vine: “Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me. I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. If anyone does not abide in Me, he is thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned. If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you.” Without that vital union with Christ that salvation provides, there can be no life and no productivity. Elsewhere, the Bible likens our relationship with Christ to that of a body with a head (Colossians 1:18)—another essential union.

Some people take the warning of John 15:6 (branches that do not abide in the vine are thrown away and burned) to mean that Christians are always in danger of losing their salvation. In other words, they say it’s possible to be saved but not “abide,” in which case we would be cast away.

But this could only be true if “abiding” were separate from salvation, 


referring to a state of

intimacy with Christ we must

strive

to attain post-salvation. 

The Bible is clear

that salvation comes

by grace

and is maintained by grace


(Galatians 3:2–3)


Also, if a branch could somehow fall away from the vine,

resulting in the loss of salvation,

then other, very clear passages of Scripture would be contradicted

​ (see John 10:27–30).

It is best to interpret the True Vine metaphor this way: 



Jesus is the True Vine


The branches who “abide” in Him

are the truly saved

they have a real

and vital

connection to the Savior. 

The withered branches

who do not “abide” in Him

are the unsaved 

who feigned an attachment

to the Vine

but drew no life from Him

Their behavior was merely

outward


In the end, the pretenders will be seen for what they were: hangers-on who had no authentic attachment to Jesus. For a while, both Peter and Judas seemed identical in their walk with Christ. 

But Peter was attached to the Vine; Judas was not.


John restates the withered-branch principle

this way:

“They [people now opposed to Christ]

went out from us,

but they did not really belong to us.

For if they had belonged to us, they would

have remained with us;

but their going showed that none of them

belonged to us”


(1 John 2:19).


One of the proofs of salvation

is 

perseverance, or

sustained abiding in

Christ.


The saved will

continue in their walk

with Christ


(see Revelation 2:26).


That is, they will “abide” or remain

in Him.

God will complete His work in them

(Philippians 1:6),


and they will bring forth

much fruit

to the glory of God

(John 15:5).


Those who fall away, turn their backs on Christ,

or fail to abide

simply show their lack of saving faith.


Abiding is not what saves us, but it is

one of the signs of salvation.

Proofs of abiding in Christ (i.e., proofs that one is

truly saved and not just pretending)

include obedience to Christ’s commands


(John 15:10; 1 John 3:24);


following Jesus’ example (1 John 2:6);

living free from habitual sin (1 John 3:6); and the awareness of a divine presence within one’s life

(1 John 4:13).




The Suffering Servant

(Acts 8:26–40; 1 Peter 2:21–25)


Who has believed our

message? 

And to whom has the arm of the LORD

been revealed?

He grew up before Him like a

tender shoot, 

and like a root out of dry ground. 

He had no stately form or majesty to attract us, 

no beauty that we should desire Him.

He was despised and rejected by men, 

a man of sorrows, acquainted

with grief. 

Like one from whom men hide

their faces, 

He was despised, and we esteemed

Him not.

Surely He took up our infirmities 

and carried our sorrows;

yet we considered Him

stricken, 

struck down by God, and afflicted

But He was

pierced

for our transgressions, 

He was

crushed for our iniquities; 


The Punishment that Brought Us 

Peace 

Was upon Him, 

and by

His Stripes We Are Healed


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.

He was oppressed and afflicted, 
yet He did not open His mouth. 
He was led like a lamb to the slaughter, 

and as a sheep before her shearers is silent, 
so He did not open His mouth.

By oppression and judgment He was taken away, 
and who can recount His descendants? 

For He was cut off from the land of the living;
He was stricken for the transgression of My people.



A Grave Assigned

(Matthew 27:57–61; Mark 15:42–47; Luke 23:50–56; John 19:38–42)

He was assigned a grave with the wicked, 
and with a rich man in His death, 
although He had done no violence, 
nor was any deceit in His mouth.

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.



1 Peter 2:24-25

He Himself bore our sins in His body

on the tree,

so that we might die to sin and live

to righteousness.


“By His stripes you are healed.”

 For

“you were like sheep going astray,”

but now you have returned

to the

Shepherd and Overseer of your souls.


Romans 3:23

for all have sinned and fall short of

the glory of God


2 Corinthians 5:21

God made Him who knew no sin to be sin on our behalf,

​so that in Him

we might become the righteousness of God.


John 10:11

I am the good shepherd.

The good shepherd lays down

His life

for the sheep


Matthew 18:12-14

​
What do you think?

If a man has a hundred sheep

and

one of them goes astray,

will he not

leave the ninety-nine on the hills

and go out to

search for the one that is lost?

And if he finds it, truly I tell you,

he rejoices more over that one sheep

than over the

ninety-nine that did not go astray

In the same way, your Father in heaven

is not willing that

any of these little ones should perish.


Christ’s Example of Suffering

(Isaiah 53:1–8)

For to this you were called,

because Christ also suffered

for you,

leaving you an example,

that you

should follow in His footsteps:

He committed no sin, 

and no deceit

was found in His mouth.”

He Himself bore our sins

in His body on the tree, 

so that we might die to sin 

and live to righteousness. 

“By His stripes you are healed.”

For

“you were like sheep going astray,”

but now you have returned

to the

Shepherd and Overseer of your souls.



Jeremiah 50:6

My people are lost sheep; their shepherds have

led them astray,

causing them to roam the mountains.

They have wandered from

mountain to hill;

they have forgotten their resting place.

Psalm 14:3

All have turned away, they have together

become corrupt;

there is no one who does good, not even one.


​King David's significant sins, detailed

in 2 Samuel 11-12,

included adultery with Bathsheba,

the murder of her

husband Uriah, and a cover-up of his actions,

ultimately leading to

severe consequences for him and his family. 


Murder of Uriah

When Bathsheba became pregnant,

David attempted to cover up his sin by having

Uriah return to his wife,

but Uriah refused to leave the battlefield. 


David then orchestrated Uriah's death

by placing him

in the front lines of battle,

where he was killed. 


Cover-up and Deceit

After Uriah's death, David married Bathsheba,

further demonstrating
​
his disregard for

moral law and the well-being of others. 


Abuse of Power

David, as king,

used his position and authority to commit these sins

and cover them up,

 demonstrating a misuse of his power. 


Lack of Repentance


 While David eventually repented and confessed his sins,

his actions initially showed a lack

of remorse and a

willingness to cover up his wrongdoing. 


God sent the prophet Nathan to

confront David,

who then acknowledged his sin and repented,

as seen in Psalm 51.

However, the consequences of David's actions

were severe,

including the death of his child with Bathsheba,

internal strife within his family,

and the loss of his kingdom's peace


David, while on the palace roof, saw Bathsheba,

the wife of his soldier

Uriah, bathing and was drawn to her. 

He committed adultery with her, violating the

commandment


"You shall not commit adultery"


(Exodus 20:14). 


1 Peter 3:16:

This verse, often cited in discussions about 

Christian conduct,

advises believers to keep a clear conscience,

​ so that when

they are slandered or accused of wrongdoing,

those who

​falsely accuse them will be ashamed

of their actions. 


Psalm 34:5:

This verse, penned by King David,

assures those who look to

the Lord that they will never

be put to shame. 


In Light of Peter's fear,

and

​David's shame, we encounter a precious

reminder

that while believers

may face opposition and slander,

they should not fear,

but rather trust in God's protection

and the eventual vindication of their

good conduct. 


1 Peter 3:13-18

encourages believers to live with a good conscience, to be prepared to defend their faith,
and to live in reverence for God, even when facing suffering or persecution. 

David's psalms often reflect his struggles and his reliance on God, and he emphasizes the
importance of trusting in God's protection and deliverance, even when facing adversity. 

Peter, as an apostle and leader of the

early church,

faced persecution and hardship,

but he

remained steadfast in his faith

and

encouraged others to do the same. 


For circumcision indeed is of value if you obey the law, but if you break the law,

your circumcision becomes uncircumcision.

So, if a man who is uncircumcised keeps the precepts of the law,

will not his uncircumcision be regarded as circumcision?

Then he who is physically uncircumcised but keeps the law will condemn you

who have the written code and circumcision but break the law.

For no one is a Jew

who is merely one outwardly,

nor is

circumcision outward and physical.

​
But a Jew is one

inwardly,

and circumcision is a

matter of

the heart, by the Spirit,

not by the letter.

His praise is not from man but

from God.”

​

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. 


Have mercy on me, O God, 
according to Your loving devotion; 
according to Your great compassion, 
blot out my transgressions.

Wash me clean of my iniquity 
and cleanse me from my sin.

For I know my transgressions, 
and my sin is always before me.

Against 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.

Surely I was brought forth in iniquity; 
I was sinful when my mother conceived me.

Surely You desire truth in the inmost being; 
You teach me wisdom in the inmost place.

Purify me with hyssop, and I will be clean; 
wash me, and I will be whiter than snow.

Let me hear joy and gladness; 

let the bones You have crushed rejoice.
Hide Your face from my sins 
and blot out all my iniquities.

Create in me a clean heart, O God, 
and renew a right spirit within me.

Cast me not away from Your presence; 
take not Your Holy Spirit from me.

Restore to me the joy of Your salvation, 
and sustain me with a willing spirit.

Then I will teach transgressors Your ways, 
and sinners will return to You.

Deliver me from bloodguilt, O God, 
the God of my salvation, 

and my tongue will sing of Your

righteousness.

O Lord, open my lips, 
​
and my mouth will declare Your praise.

For You do not delight in sacrifice, or
I would bring it; 
You take no pleasure in burnt offerings.

The sacrifices of God are a broken spirit; 
a broken and a contrite heart, 
O God, You will not despise.

In Your good pleasure, cause Zion
to prosper; 
build up the walls of Jerusalem.
​
Then You will delight in righteous sacrifices, 

in whole burnt offerings; 
​
then bulls will be offered on Your altar.

​

Paul is discussing

the role of the Old Testament Law

as it relates to Christianity.

He argues that Jewish circumcision is only

an outward sign

of being set apart to God


However, if the heart

is sinful,

then physical circumcision

is of no avail.

​A circumcised body and a sinful heart are

at odds with each other.


Rather than focus on external rites, Paul

focuses on the condition of

the heart.

Using circumcision as a metaphor, he says

that only the


Holy Spirit

can purify a heart and

set us apart to God.


Ultimately,

circumcision cannot make a person

right with God;
​

the Law is not enough.


A person’s heart

must change:)


Paul calls this change


“circumcision of the heart.”


​
In the wilderness of Judea, 

John the Baptist

 began his ministry of preparing

Israel

to receive her Messiah,

Jesus Christ


Enormous crowds went to hear John (Matthew 3:5) as he traveled through the region

“preaching a baptism of repentance for the forgiveness of sins”

(Luke 3:3).

Many people received John’s message, confessed their sins, and were baptized

(Matthew 3:6; Mark 1:5).

 John

 warned to

Produce fruit in keeping with repentance”

(Matthew 3:7–8).


 Baptism is an outward symbol of

true heart change.

John’s baptism was a “baptism of repentance.”

Repentance is

the act of changing one’s mind that

results in a change of actions.


The only way for sinners to enter a relationship with God

is through

genuine repentance and faith.


Only those who genuinely

repented

and began to produce good fruit

would be

prepared for the coming of Jesus Christ.


Luke’s gospel gives further insight

into what it means

to produce fruit in keeping with repentance.


At John’s preaching, the people began to ask, “What should we do?”

(Luke 3:10). 

In other words

 “What is the fruit in keeping with repentance?” 

“John answered, ‘

Anyone who has two shirts should

share

with the one who has none,

and anyone

who has food should do the same’” 

(Luke 3:11). 


He told the tax collectors in 

the crowd,

“Don’t collect

any more than you are required to” 

(verse 13). 

He told the soldiers, 

“Don’t extort money and don’t accuse

people falsely

be content with your pay”

(verse 14). 

Such actions were the

“fruit” of repentance 

in that they showed

the 

genuineness of the change 

of heart.

Paul prays for the Philippians to be

“filled

​with the fruit of righteousness

that comes

through Jesus Christ”

(Philippians 1:11)


The believer’s ability to produce

fruit

in keeping with repentance

depends wholly

on our

intimate fellowship 

with


Jesus Christ, 


who said, “Remain in me, and I will remain in you. For a branch cannot produce fruit

if it is severed from the vine,

and you cannot be fruitful unless you remain in me.

Yes, I am the vine; you are the branches. Those who remain in me, and I in them, will produce much fruit. For apart from me you can do nothing” (John 15:4–5, NLT). The root will naturally produce fruit. Fruit in keeping with repentance is the evidence (as well as a result) of a changed mind, transformed life, and ongoing communion with Jesus.

The promise of the

healing of the nations

is found in Revelation 22, 

after the creation

of the new heaven and new earth

(Revelation 21:1)

John writes, “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. 


On each side of the river stood

the tree of life,

bearing twelve crops of fruit,

yielding its fruit every month.

And the leaves of the tree are for the

healing of the nations.


No longer will there be any curse.

The throne of God and of the Lamb

will be in the city,

and his servants will serve him.

They will see his face,

and his name will be on their foreheads.

There will be no more night.


They will not need the light of a lamp or the

light of the sun,

for the Lord God will give them

light.

And they will reign for ever and ever”


​(Revelation 22:1–5).



The healing of the nations is linked to the tree of life, as God reestablishes Eden. 

It is the leaves of this tree that are said to be “for the healing of the nations” (Revelation 22:2).

​It is possible that the tree of life in the New Jerusalem is literal and that its leaves and various fruits will somehow enrich our existence in the eternal state. All the nations represented there will be “healed” of their divisions and strife in their equal access to the tree of life.

It is also possible that the tree of life in the New Jerusalem is symbolic and that its “healing” signifies the eternal life that all will enjoy there. The different fruits it bears could represent the unlimited variety of our existence in heaven. The clear flowing river that waters the tree could picture the spiritual life of God’s redeemed—the “living water” Jesus promised in John 4:13–14.

Paul prays in 1 Thessalonians 5:23, “May the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ” (ESV). Paul speaks of Christ as “the hope of glory” (Colossians 1:27) and links the glorious appearing of Christ to our personal glorification: 

“When Christ, who is your life, appears, then you also will appear with him in glory” (Colossians 3:4). This glorified state will be our ultimate separation from sin, a total sanctification in every regard. “We know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2).  In this Eternal State, God will give us glorification, a permanent, ultimate holiness. 

This unseen Kingdom with manifest on earth as it is in Heaven. 

But because of His great love for us, God, who is rich in mercy,

​made us alive with Christ

even when we were dead in our trespasses. 


It is by grace you have been saved!

And God raised us up with Christ

and seated us

with Him in the heavenly realms

in Christ Jesus,

in order that in the coming ages He might

display

the surpassing riches of His grace,

demonstrated by

His kindness to us in Christ Jesus


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.

For we are God’s workmanship, created in Christ Jesus

to do good works,

which God prepared in advance as our way of life.

There is one body and one Spirit,

just as you were called to one hope

when you were called

Now to each

​ one of us grace has been given

according to

the measure of the gift of Christ.

“When He ascended on high, 

He led captives away, 

and gave gifts to men.”

What does “He ascended” mean, 

except that He also 

descended to the lower parts of the earth? 

He who descended is the

very One

who ascended above all the heavens,

in order to fill all things.

And it was He who gave some

to be apostles,

some to be prophets,

some to be evangelists,

and some to

be pastors and teachers,

to equip the saints

for works of ministry and to

build up the body of Christ,

until we all

reach unity in the faith

and in the

knowledge of the Son of God,

as we mature to the

full measure of the stature

of Christ.

Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming. Instead, speaking the truth in love, we will in all things grow up into Christ Himself, who is the head. From Him the whole body, fitted and held together by every supporting ligament, grows and builds itself up in love through the work of each individual part.

When Philip invited his friend Nathanael to meet Jesus, he referred to the whole of Hebrew Scripture in its two-fold division:

“We have found the one Moses wrote about in the 

law, and the prophets

also wrote

about—Jesus of Nazareth” 

(John 1:45, NET). 

Philip was right that all of Scripture has a common theme: the 

Messiah, the Son of God. The Messiah

who would

​come to save His people would

be “a root out of dry ground,

having no form or comeliness”

(Isaiah 53:2).

For He Himself is our peace, who has made

the two one

by abolishing in His flesh

the law

of commandments and decrees.

He did this to create in

Himself one new man out of the two,

thus making peace

and reconciling both of them to God

in one body through the cross

For through Him

we both have access to the Father

by one Spirit.

(Isaiah 28:14–22; 1 Corinthians 3:10–15; 1 Peter 2:1–8)

Therefore you are no longer strangers and foreigners, but fellow citizens with the saints and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone. In Him the whole building is fitted together and grows into a holy temple in the Lord. And in Him you too are being built together into a dwelling place for God in His Spirit.



"When they came to the threshing floor

of Chidon,


Uzzah reached out and took

hold of the ark,

because the oxen had stumbled.

And the anger of the LORD burned

against Uzzah,

and He struck him down

because he had put his hand

on the ark.

So he died there before God."


A parallel account is found in 2 Samuel 6:6-7, where the location is referred to as Nachon's Threshing-Floor: "When they came to the threshing floor of Nacon, Uzzah reached out and took hold of the ark of God, because the oxen had stumbled. And the anger of the LORD burned against Uzzah, and God struck him down on the spot for his irreverence, and he died there beside the ark of God."

Chidon, or Nachon's Threshing-Floor, serves as a geographical and theological marker in the narrative of Israel's history. The threshing floor was a common agricultural site used for separating grain from chaff, often located on elevated ground to take advantage of the wind. In this context, it becomes a place of divine judgment and a reminder of the sanctity of the Ark.

The incident at Chidon highlights the importance of obedience to God's commands regarding the Ark's transportation. According to the Law given to Moses, the Ark was to be carried by the Levites using poles inserted through rings on its sides (Exodus 25:14-15). The decision to transport the Ark on a cart, as the Philistines had done when returning it to Israel (1 Samuel 6:7-8), was contrary to these instructions and led to the tragic death of Uzzah.

The event at Chidon underscores the necessity of approaching God with reverence and adherence to His commands. It serves as a sobering reminder of the holiness of God and the serious consequences of irreverence. This incident prompted King David to pause the transportation of the Ark and later to bring it to Jerusalem with great care and celebration, as described in 1 Chronicles 15.

Theologically, Chidon represents a moment of divine intervention that reinforced the sacredness of the Ark as the symbol of God's presence among His people. It also illustrates the broader biblical theme of God's holiness and the appropriate response of worship and obedience from His followers.

​
​

​
​WHY THE ARK CAN’T GO ON WHEELS 

ONE FOR ISRAEL


      It was about 1000 BC. The Ark of the Covenant was destined
​
to be in God’s holy city, Jerusalem,
the place where 

​
God had chosen to put his

Name

​The

City of David had been established,

and now 

they just needed to bring the Ark to its Rightful Place

It was Time

“And David arose and went with all the people who were with him from Baale

​Judah

to bring up from there the

Ark of God,

whose Name is called by the

Name, 

the Lord of Hosts,

who

Dwells between the Cherubim.”

(2 Samuel 6:2)


The ark had been just west


​of Jerusalem in Kirjath Jearim, near Abu Ghosh today

(famous for its fantastic hummus).

But it was time to take it up to the City of David.

We always go “up” to Jerusalem, but as it says in 

Psalm 125,

Jerusalem is surrounded by hills.

You can come and see 

​them for yourself.

And so they were setting off from a hill.

​
“So they set the ark of God on a new cart,

and brought it

out of the house of Abinadab,

which was on the hill;

and Uzzah and Ahio, the sons of Abinadab,

drove the new cart.”


​
THE BRILLIANT NEW-FANGLED

ARK-MOVING DEVICE


You couldn’t have any old cart—this

was anew cart to transport

Israel’s holiest article, the ark of God


They were moving it a distance of some 15 kilometers, over

pretty hilly territory with

lots of

Ups and Downs

Someone had got practical and had thought of an easier way 

to move it over such a distance

The old system laid out in God’s word seemed so… yesteryear. 


WHY CARRY it on our SHOULDERS when we put 

it on wheels? 

So efficient! Much quicker!


Uzzah means “strength”, although funnily enough, 

it is a 

feminine version of the word – like how 

God represents humanity as his bride


It’s human strength, not God’s strength

​
simply means “his brother” because Uzzah is the main character here, and Abinadav, means “father of generosity”, of nobility, ready and willing to give. And what a terrible thing it was that he had to give. 
​


THE KINDNESS AND SEVERITY OF GOD

And when they came to Nachon’s threshing floor, Uzzah put out his hand to the ark of God and took hold of it, for the oxen stumbled. Then the anger of the Lord was aroused against Uzzah, and God struck him there for his error; and he died there by the ark of God. And David became angry because of the Lord’s outbreak against Uzzah; and he called the name of the place Perez Uzzah to this day.”

I don’t know about you, but I found this to be one of the hardest incidents to absorb in the Bible. 

It seems so harsh. 

They were just trying

to move the cart and to make sure 

it didn’t have the

dishonor of falling to the ground.

Why on earth

did touching it under those circumstances

deserve the death penalty? 


Yet the place where it happened was at Nachon’s 

threshing floor. 

Nachon means

“right”

 God is always Right


Uzzah’s Name

means strength and oxen also 

represent strength, 

and doing things in our own

human strength

instead of according to God’s

stated instructions is a recipe

for disaster


Eternally, Uzzah and his family

are (almost certainly) with God, but Uzzah’s untimely death 

in this world has served 

as a valuable warning and a lesson for many generations to come. 


One life cut short teaches the lesson about God’s 


Uncompromising

Holiness and Standards, 


Saving Many 


from the infinitely worse fate of eternal death

Such was the Sacrifice of Abinadav, 


The Generous Father,

The

Noble One, Willing to Give


King David, however,

was devastated.

He could not Reconcile the Events

With

​God’s Goodness and Justice


He told them to put the Ark

in the

House of Obed-Edom

and refused to see it again for
​

Three Months


Until, that is,

​He Heard of the Profound Blessings

that had

Come upon Obed-Edom’s

Household

For simply Hosting the Ark


The Holy Ark of God

Carried

​God’s fearful Power to

kill anyone

Who Wrongfully Touched it,

but also

His Mighty Power to Bless


The

Kindness and Severity of God

David Saw those

Blessings and took Courage

to

Try Again


​

DOING THINGS GOD’S WAY

AND AT


GOD’S PACE
​

If you are going to Follow God as

David did,

Sooner or later you are going to have

to take God on his own terms


Even when you don’t understand them

Even when they Seem Unfair


David Recovered from the blow and

tried again.

But this time he went back to the Bible,

checked

Exactly what God had Said,

and

proceeded with extreme

caution

They got out the

Ceremonial Robes for the Priests

and the Ark

was hoisted up on their Shoulders


The

Solemn Procession was Ordered

as God

Had Instructed in Exodus

“And so it was,

when those Bearing the Ark of the Lord

had gone six Paces, that

he 


Sacrificed Oxen and Fattened Sheep


Then 

David danced before the Lord with all his might;

and

​David was Wearing a linen ephod

So David and

All the House of Israel Brought Up the

​
Ark of the Lord 

With Shouting and with the Sound of the Trumpet.”


Six Paces
​
They tentatively took

​Six Steps,

Hoping

No one else would die,
​
and

then Rested in Relief
​

They Praised and Thanked God,

and Made Sacrifices

Six

Often Represents Humanity--Just Shy of Seven,

which

Represents Divine Completeness

Six steps in human strength—six steps at a time, then 

Praises to God

​ It seems that they proceeded in this manner

for the

Entire Journey

PAINSTAKingly Slow, but no more death 

and they 

Got There in the End


The Ark was Installed, David Danced 

like a MadMan, 

And there were RAISin Cakes for 


ALL


This is a parable and a warning for all of us who Think we can 

See a Better

Or Quicker Way of doing things than

God

His Ways Might Seem to us to be ancient and provincial, 

out of step and lacking in efficiency, 

But God

is a lot Smarter than us. He Knows best, and

​obeying him

Protects us from consequences that we ​cannot foresee


He disciplines us and trains us to trust him

and his ways, 

even when we don’t understand them


It can be hard

to resist the urge to leap ahead and do things

​our way, especially since

God often seems to go unbearably slow,

but we are

the ones who will regret it in the end

God’s Timing

Is immaculate, and biblical stories

​Show Us

That Taking Shortcuts When it Comes to God

Never Goes Well


If We Trust

God’s

Wisdom and Follow His Word,

We can be Sure

He will

Get us to our destiny PERFECTLY

​On Time

“Not by Might, nor by Power, but by

My Spirit,

Says the LORD of Hosts.”

​
Zechariah 4:6




​​מָקוֹר
​

Source, Origin, Root, Well, Wellspring



Before Abraham Was Born,

I AM

The Jews answered Him,

“Are we not right to

​say that

You are a Samaritan

and

You have a demon?”


“I do not have a demon,” Jesus replied, 

“but I honor My Father,

and you dishonor Me


I do not seek My own Glory


There is One who seeks it,

and


​He is the Judge


Truly, truly,

I tell you, if anyone keeps My word, he will

Never see death.”

“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. 

Are You greater than our father

Abraham? 

He died, as did the PROPHETS


Who do You Claim to be?”

Jesus answered, 

“If I glorify Myself, My glory means nothing.

The One who glorifies

Me is MY FATHER, of whom you say,

‘HE is OUR GOD.’ 

You 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.

 Your Father Abraham

rejoiced

that he would see My day.

He saw it and was glad.”

Then the Jews said to Him,

“You are not yet fifty years old,

and

You have Seen Abraham?”


“Truly, truly, I tell you,” 

Jesus declared,


 “Before Abraham was Born,


I AM!


At this, they picked up

STONES to throw at Him.


But Jesus

was

Hidden and went

out


of the Temple area.



Root of Jesse“Root”

Means descendant, branch of the family


The MESSIANIC KING

was to be of

​the FAMILY of Jesse the FATHER of David. 

In Romans 15:12,

Paul quotes Isaiah 11:10. Jesus is a BRANCH or

DESCENDANT of the

FAMILY of JESSE, as WELL as of David

And in the book of Acts,

Paul makes it clear once again that the


‘Root of Jesse,’ 

God’s promise to David,

is indeed the

Messiah and Savior, Jesus Christ.”

“Isaiah says, ‘

There shall be a Root of Jesse,
​

He who arises to rule [as King]

over the Gentiles,

in Him

shall the Gentiles hope.’”

~Romans 15:12 AMP

“And it shall be in that day that the Root of Jesse shall stand as a signal for the peoples; of Him shall the nations inquire and seek knowledge, and His dwelling shall be glory [His rest glorious]!” ~Isaiah 11:10 AMPC

“I have found David the son of Jesse, a man after My heart, who will do all My will. From the descendants of this man, according to promise, God has brought…a Savior, Jesus.” ~Acts 13:22-23 NASB
​

πηγή, pēgē

"fountain" or "Spring”

John 4:14

"But whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a fount of water springing up to eternal life."

The Hebrew word "maqor" primarily refers to a source or fountain, often used metaphorically to describe the origin or wellspring of something. It can denote a physical spring of water or be used symbolically to represent the source of life, wisdom, or blessing. In the biblical context, it often emphasizes the life-giving and sustaining properties of water, which is essential in the arid climate of the ancient Near East.

In ancient Israel, water was a precious resource, and springs or fountains were vital for survival. They were often seen as gifts from God, providing sustenance and life in a dry and barren land. The imagery of a fountain or spring is frequently used in the Bible to convey abundance, purity, and divine provision. In a spiritual sense, God Himself is often depicted as the ultimate source of life and blessing, akin to a life-giving spring.



​The Lamp of the Body

(Luke 11:33–36)

The eye is the lamp of the body
If your eyes are good, 
your whole body will be full of light
But if your eyes are bad,
 your whole body will be full of darkness. 
​If then the light within you is darkness,
how great is that darkness!
No one can serve two masters:
Either he will hate the one and
love the other,
or he will be devoted to the one
and despise the other.
You cannot serve both God and money
​

​
Shoresh, Source


שֶׁרֶשׁ


But some of these Branches

​from Abraham’s tree — some of the people of

Israel

 have been broken off

And you Gentiles,

who were branches from a wild olive tree,

have been grafted in.

So now you also

​receive the blessing God has promised

Abraham and his children, 


Sharing In 

the RICH

Nourishment from 

the Root of 

God’s Special Olive Tree


The Greek word "rhiza" (ῥίζα), meaning


Root; Source

has a corresponding concept in Hebrew, with the word


 shoresh
​

The Hebrew word "shoresh" primarily refers to the ROOT of a Plant,

symbolizing the Source or origin of Life and growth

It is used metaphorically

​ in the Bible to denote Foundational aspects, such as the 


Root of a Family,


Nation, or Spiritual


TRUTH

The term can also imply 


Stability, Depth,

and

the Unseen Source

of

Visible Growth


In ancient Israel, agriculture was a central part of life, and the imagery of plants and roots was commonly understood. The root of a plant was seen as essential for its survival and fruitfulness, making it a powerful metaphor for spiritual and communal life. The concept of roots also played a role in genealogies and heritage, emphasizing the importance of one's origins and lineage.

​Romans 11:11–24 describes why God has hardened Israel in her unbelief in Christ. It is to make room on God's figurative olive tree for the Gentile Christians. The old branches of unbelieving Jews have been broken off for now, and the new branches have been grafted in to the root. In turn, the salvation of so many Gentiles will provoke Israel to jealousy, drawing her back to God through faith in Christ when He removes the hardening of her unbelief. When that happens, after enough Gentiles have believed, the old branches of Jewish believers will be grafted back into the tree.

In Matthew 3:10, the axe is described as being at the root (rhizan | ῥίζαν | acc sg fem) of the trees, referring to the destruction of those who do not bear good fruit.​ In Isaiah 27:6, the concept of being rooted is used to describe God's people as being firmly established in the land.

This verse begins an if/then statement that will be concluded in the following verse. Paul is building on the previous verse in which he compared Israel to a

​TREE

In this analogy, he uses versions of the Greek term rhiza, which suggests the life-sustaining part of the plant from the soil surface on down. If the root of the tree is holy, then the branches of the tree will be holy.

Paul was making the point

that Israel

will eventually return to their first nature

as the set-apart

people of God by coming to

faith in Christ. 

Now Paul begins a sentence meant for Gentile Christians. He writes that some of the branches of Israel's tree have been broken off. In this context, that seems to mean they have been deliberately pruned away because of their refusal to trust in Christ for salvation. He describes Gentile Christians as being grafted in among the other branches on this metaphorical tree. The Gentiles now receive nourishment through those holy roots, just as believing Jewish people do. 

Paul is describing an apparently common practice of olive tree farming. To mingle plants, caretakers can transplant branches from one tree to another. Paul's take on the practice seems unusual, however. It was unlikely that a farmer would graft a wild olive branch onto a cultivated olive tree. However, that may well be Paul's point. 


God's choice

to graft the "wild" and unspiritual

Gentile people

onto the tree of God's grace

to the Israelites also seems unlikely.

And yet, this is exactly what God

has done. 


Paul's if/then statement concludes in the following verse with 

the "then" part in which 

he warns Gentile Christians not to be arrogant.


(Deuteronomy 18:1–8)


Am I not free? Am I not an apostle?

Have I not seen Jesus our Lord? 

Are you yourselves not my workmanship in the Lord?

Even if I am not an apostle to others, surely I am to you. 

For you are the seal of my apostleship in the Lord.

This is my defense to those who scrutinize me: 

Have we no right to food and to drink?

Have we no right to take along a believing wife,

 as do the other apostles 

and the Lord’s brothers and Cephas?

Or are Barnabas and I 

the only apostles who must work for a living?


Who serves as a soldier at his

own expense?

Who plants a vineyard and does not eat of its fruit?

Who tends a flock and does not drink of its milk?

​
Do I say this from a human perspective?


Doesn’t the Law say the same thing? For it is

written in the Law of Moses:

“Do not muzzle an ox while it is treading out the grain.”

Is it about oxen that God is concerned?

isn’t He actually speaking on our behalf?

Indeed,

this was written for us, because when the

plowman plows and the thresher threshes,

they should

also expect to share in the harvest.


If we have sown spiritual

seed among you,

is it too much for

us to reap a material harvest from you?

If others have this right to your support, 

shouldn’t we have it all the more? 

But we did not exercise this right.

Instead,

we put up with anything rather than hinder 


The Gospel of Christ


Do you not know that those who work in the temple eat of its food, 


and those who serve

at the altar



Partake of its offerings?


In the same way,

the Lord 

has prescribed that those 

who


Preach the Gospel

should receive

Their Living from the Gospel


But I have not used any of

these RIGHTs

And I am not writing

this to suggest that something

be done for me. Indeed,

I would rather die than let anyone

nullify my boast


Yet when I preach the gospel, I have no reason to boast,

because I am obligated to preach. 

Woe to me if I do not preach the gospel!

If my preaching is voluntary,

I have a reward. But if it is not voluntary,

I am still entrusted with a responsibility.

What then is my reward?

That in preaching the Gospel I may offer it free of charge,

and so not

use up my rights in preaching it.



Paul the Servant to All

Though I am free of obligation to anyone, I make myself a slave to everyone, to win as many as possible.

To the Jews I became like a Jew, to win the Jews.

To those under the law I became like one under the law (though I myself am not under the law), to win those under the law. To those without the law I became like one without the law (though I am not outside the law of God but am under the law of Christ), to win those without the law.

To the weak I became weak, to win the weak. I have become

all things to all people

so that by all possible means I might save some.

I do all this for the sake of the gospel, so that I may share in its blessings.

​
Run Your Race to Win

Do you not know that in a race all the runners run, but only one receives the prize? Run in such a way as to take the prize. Everyone who competes in the games trains with strict discipline. They do it for a crown that is perishable, but we do it for a crown that is imperishable. Therefore I do not run aimlessly; I do not fight like I am beating the air. No, I discipline my body and make it my slave, so that after I have preached to others, I myself will not be disqualified.


A Remnant Chosen by Grace

I ask then, did God reject His people? Certainly not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. God did not reject His people, whom He foreknew. Do you not know what the Scripture says about Elijah, how he appealed to God against Israel:“Lord, they have killed Your prophets and torn down Your altars. I am the only one left, and they are seeking my life as well”a?
And what was the divine reply to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.”b
In the same way, at the present time there is a remnant chosen by grace. And if it is by grace, then it is no longer by works. Otherwise, grace would no longer be grace.

What then?

What Israel was seeking, it failed to obtain,

but the elect did. 

The others were hardened, as it is written: 

“God gave them a spirit of stupor, 
eyes that could not see, 
and ears that could not hear, 
to this very day.”

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.”
The Ingrafting of the Gentiles

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.

But if their trespass means riches for the world, and their failure

means riches for the Gentiles,

How much greater riches will their fullness bring!

I am speaking to you Gentiles. Inasmuch as I am the apostle to the Gentiles,

I magnify my ministry

in the hope that I may provoke my own people to jealousy

and save some of them. 

For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

If the first part of the dough is holy,

so is the whole batch; if the root is holy, so are the branches.

Now if some branches have been broken off, and you, a wild olive shoot,

have been grafted in among the others to share

in the nourishment of the olive root, do not boast over those branches.


If you do, remember this:


You do not support the root, but the root supports you.

You will say then,

“Branches were broken off so that

I could be grafted in.” 

That is correct:

They were broken off because of unbelief,

but you stand by faith.

Do not be arrogant, but be afraid. 

For if God did not spare the natural branches, He will certainly not spare you either.

Take notice, therefore, of the kindness and severity of God: severity to those who fell, but kindness to you,

​if you continue in His kindness. Otherwise you also will be cut off.  

And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again.

For if you were cut from a wild olive tree, and contrary to nature were grafted into one that is cultivated,

how much more readily will these, the natural branches, be grafted into their own olive tree!


All Israel Will Be Saved

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.

And so all Israel will be saved, as it is written: 

“The Deliverer will come from Zion; 
He will remove godlessness from Jacob.
And this is My covenant with them 
when I take away their sins.”

Regarding the gospel,

they are enemies on your account; but regarding election,

they are loved on account of the

patriarchs

For God’s gifts and His call are irrevocable.

Just as you who formerly disobeyed God have now received mercy 

through their disobedience, 

so they too have now disobeyed, in order that they too may now

receive mercy through the mercy shown to you. 

For God has consigned everyone to disobedience so that

He may have mercy on everyone.
​


Reproof and Respect

Do not rebuke an older man, but appeal to him as to a father. 

Treat younger men as brothers,

older women as mothers, and younger women as sisters, with absolute purity.


Honoring True Widows

(Ruth 1:1–5)

Honor the widows who are truly widows. 


Give these instructions to the believers, so that they will be above reproach.
If anyone does not provide for his own, and especially
his own household, he has denied the faith and is worse than an unbeliever.

A widow should be enrolled
if she is at least sixty years old, faithful to her husband,
and well known for good deeds
such as bringing up children, entertaining strangers,
washing the feet of the saints, imparting relief to the afflicted,
and devoting herself to every good work.


Honoring Elders

Elders who lead effectively are worthy of double honor, especially those who work hard at preaching and teaching. 

For the Scripture says, “Do not muzzle an ox while it is treading out the grain,” and, “The worker is worthy of his wages.”


A Charge to Timothy

I solemnly charge you before God and Christ Jesus and the elect angels to maintain these
principles without bias, and to do nothing out of partiality.

Do not be too quick in the laying on of hands and thereby share in the sins of others. Keep yourself pure.
​
Stop drinking only water and use a little wine instead, because of your stomach and your frequent ailments.


The sins of some men are obvious,

going ahead

of them to judgment; but the sins of others

do not surface until later.

In the same way, good deeds are obvious,

and even the ones that are inconspicuous

cannot remain hidden.


Accept One Another

We who are strong ought to bear with the shortcomings of the weak and not to please ourselves. Each of us should please his neighbor for his good, to build him up. For even Christ did not please Himself, but as it is written: “The insults of those who insult You have fallen on Me.” For everything that was written in the past was written for our instruction, so that through endurance and the encouragement of the Scriptures, we might have hope.

Now may the God who gives endurance and encouragement grant you harmony with one another in Christ Jesus,
so that with one mind and one voice you may glorify the God and Father of our Lord Jesus Christ


Christ the Servant of Jews and Gentiles

Accept one another, then, just as Christ accepted you, in order to bring glory to God. For I tell you that Christ has
become a servant of the circumcised on behalf of God’s truth, to confirm the promises made to the patriarchs,
​so that the Gentiles may glorify God for His mercy.

As it is written: 

“Therefore I will praise You among the Gentiles; 

I will sing hymns to Your name.”

again, it says: 

“Rejoice, O Gentiles, with His people.”
and again: 
“Praise the Lord, all you Gentiles, 
and extol Him, all you peoples.”

And once more, Isaiah says: 
“The Root of Jesse will appear, 

One who will arise to rule over the Gentiles; 
in Him the Gentiles will put their hope.”

Now may the God of hope fill you with all joy and peace
as you believe in Him,

so that you may overflow with hope by the power of the Holy Spirit.


Paul the Minister to the Gentiles

I myself am convinced, my brothers, that you yourselves are full of goodness, brimming with knowledge,
​and able to instruct one another. however, I have written you a bold reminder on some points,

because of the grace God

has given me to be a minister of Christ Jesus

to the Gentiles in

the priestly service of the gospel of God,

so that the Gentiles might

become an offering acceptable to God,

sanctified by the Holy Spirit.

Therefore I exult in


Christ Jesus in my service to God


I will not presume to speak of anything except what Christ has accomplished through me in leading the Gentiles to
​obedience by word and deed, by the power of signs and wonders, and by the power of the Spirit of God.

So from Jerusalem all the way around to Illyricum,

I have fully proclaimed the gospel of Christ.


In this way I have aspired to 

preach the

gospel where Christ was not known, 

so that I would

not be

building on someone else’s foundation. 


Rather, as it is written: 

“Those who were not told about Him will see, 
and those who have not heard will understand.”

That is why I have often been hindered from coming to you.


Paul’s Travel Plans

(1 Corinthians 16:5–9)

But now that there are no further opportunities for me in these regions, and since I have longed for many years to visit you,
i hope to see you on my way to Spain. And after I have enjoyed your company for a while, you can equip me for my journey.
​
Now, however, I am on my way to Jerusalem to serve the saints there. for Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem. they were pleased to do it, and indeed they owe it to them. For if the Gentiles have shared in their spiritual blessings, they are obligated to minister to them with material blessings.

So after I have completed this service and have safely delivered this bounty to them, I will set off to Spain by way of you.
​I know that when I come to you, I will come in the fullness of the blessing of Christ.

Now I urge you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to join me in my struggle by praying to God for me. Pray that I may be delivered from the unbelievers in Judea, and that my service in Jerusalem may be acceptable to the saints there, so that by God’s will I may come to you with joy and together with you be refreshed.

The God of peace be with all of you. Amen.


Brotherly Love

Continue in brotherly love. Do not neglect to show hospitality to strangers, for by so doing some people have
entertained angels without knowing it. Remember those in prison as if you were bound with them,
​and those who are mistreated as if you were suffering with them.

Marriage should be honored by all and the marriage bed kept undefiled, for God will judge the sexually immoral and adulterers.


Christ’s Unchanging Nature

Keep your lives free from the love of money

and be content

with what you have, for God has said: 

“Never will I leave you, 

never will I forsake you.”

So we say with confidence: 

“The Lord is my helper; I will not be afraid. 

What can man do to me?”

Remember your leaders who spoke

​the word of God to you.

Consider the outcome of their way of life and

imitate their faith. 

Jesus Christ is the same yesterday and today and forever.

Do not be carried away by all kinds of strange

teachings,

for it is good for the heart

to be strengthened by grace

and not by foods

of no value to those devoted to them.

We have an altar

from which those who serve at the tabernacle

have no right to eat.

Although the high priest brings the blood of animals into the

Holy Place as a sacrifice for sin,

the bodies are burned outside the camp.

And so Jesus also suffered outside the city gate,

to sanctify the people by His own blood.

Therefore let us go to Him outside the camp, bearing the disgrace He bore.

For here we do not have a permanent city,

but we are looking for the city that is to come.


Sacrifice, Obedience, and Prayer

Through Jesus, therefore, let us continually offer to God a sacrifice of praise,

the fruit of lips that confess His name.

And do not neglect to do good and to share with others, for with

such sacrifices God is pleased.

Oney your leaders and submit to them, for they watch over your souls

as those who must give an account.

To this end, allow them to lead with joy and not with grief, for that

would be of no advantage to you.

Pray for us; we are convinced that we have a clear conscience and desire

to live honorably in every way.

And I especially urge you to pray that I may

be restored to you soon.


Generosity Commended

(Philippians 4:10–20)

Now, brothers, we want you to know about the grace that God has given the churches of Macedonia. In the terrible ordeal they suffered, their abundant joy and deep poverty overflowed into rich generosity. For I testify that they gave according to their ability and even beyond it. Of their own accord, they earnestly pleaded with us for the privilege of sharing in this service to the saints. And not only did they do as we expected, but they gave themselves first to the Lord and then to us, through the will of God.

So we urged Titus to help complete your act of grace, just as he had started it. But just as you excel in everything—in faith, in speech, in knowledge, in complete earnestness, and in the love we inspired in you —see that you also excel in this grace of giving. I am not giving a command, but I am testing the sincerity of your love through the earnestness of others.

For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.

And this is my opinion about what is helpful for you in this matter: Last year you were the first not only to give, but even to have such a desire. Now finish the work, so that you may complete it with the same eager desire, according to your means. For if the eagerness is there, the gift is acceptable according to what one has, not according to what he does not have.

It is not our intention that others may be relieved while you are burdened, but that there may be equality.

At the present time, your surplus will meet their need, so that in turn their surplus will meet your need. This way there will be equality. 

As it is written: 

“He who gathered much had no excess, 

and he who gathered little had no shortfall.”


Titus Commended

(Titus 1:1–4)

But thanks be to God, who put into the heart of Titus

the same devotion I have for you.

For not only did he welcome our appeal, but he is

eagerly coming to you of his own volition.

Along with Titus we are sending the brother who is praised by

all the churches for his work in the gospel.

 More than that, this brother

was chosen by the churches to accompany us with the

gracious offering we administer to honor the Lord Himself

and to show our eagerness to help.

We want to avoid any criticism of the way we administer this generous gift.

For we are taking great care to do what is right, not only in the

eyes of the Lord, but also in the eyes of men.

And we are sending along with them our brother who has proven his earnestness to us
many times and in many ways, and now even more so by his great confidence in you.
As for Titus, he is my partner and fellow worker among you.

As for our brothers, they are messengers of the churches,

the glory of Christ.

In full view of the churches, then, show these men

the proof of your love and the reason for our boasting about you.


Sharing among Believers

(Acts 2:42–47)

The multitude of believers was one in heart and soul. No one claimed that
any of his possessions was
his own, but they shared everything they owned.

With great power the apostles continued

to give their

testimony about the resurrection of

the Lord Jesus.

And abundant grace was upon them all.

There were no needy ones among them,
because those who owned lands or houses would sell their property,
bring the proceeds from the sales, and lay them
at the apostles’ feet for distribution to anyone as he had need.

Joseph, a Levite from Cyprus, whom the apostles called Barnabas
​ (meaning Son of Encouragement),
sold a field he owned, brought the money, and laid it at the apostles’ feet.


The Holy Spirit at Pentecost

(Genesis 11:1–9; Leviticus 23:15–22)

1When the day of Pentecost came, they were all together in one place.2Suddenly a sound like a mighty rushing wind came from heaven and filled the whole house where they were sitting. They saw tongues like flames of fire that separated and came to rest on each of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.

5Now there were dwelling in Jerusalem God-fearing Jews from every nation under heaven. And when this sound rang out, a crowd came together in bewilderment, because each one heard them speaking his own language.

7Astounded and amazed, they asked, “Are not all these who are speaking Galileans? 8How is it then that each of us hears them in his own native language?9Parthians, Medes, and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia,

10Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome, both Jews and converts to Judaism; Cretans and Arabs—we hear them declaring the wonders of God in our own tongues!”

12Astounded and perplexed, they asked one another, “What does this mean?”

But others mocked them and said, “They are drunk on new wine!”

 
Peter Addresses the Crowd

(Psalm 16:1–11; Joel 2:28–32)

Then Peter stood up with the Eleven, lifted up his voice, and addressed the crowd: “Men of Judea and all who dwell in Jerusalem, let this be known to you, and listen carefully to my words. These men are not drunk, as you suppose. It is only the third hour of the day! No, this is what was spoken by the prophet Joel:


‘In the last days, God says, 

I will pour out My Spirit on all people. 
Your sons and daughters will prophesy, 
your young men will see visions, 
your old men will dream dreams.

Even on My menservants and maidservants 
I will pour out My Spirit in those days, 
and they will prophesy.

I will show wonders in the heavens above 
and signs on the earth below, 
blood and fire and billows of smoke.

The sun will be turned to darkness, 
and the moon to blood, 

before the coming of the great and glorious Day of the Lord.

And everyone who calls on the name of the Lord 
​
will be saved.’

Men of Israel, listen to this message: Jesus of Nazareth was a man certified by God to you by miracles, wonders, and signs, which God did among you through Him, as you yourselves know. He was delivered up by God’s set plan and foreknowledge, and you, by the hands of the lawless, put Him to death by nailing Him to the cross. But God raised Him from the dead, releasing Him from the agony of death, because it was impossible for death to keep Him in its grip.

David says about Him: 

‘I saw the Lord always before me; 
because He is at my right hand, I will not be shaken.

Therefore my heart is glad and my tongue rejoices; 
my body also will dwell in hope,

because You will not abandon my soul to Hades, 
nor will You let Your Holy One see decay.

You have made known to me the paths of life; 
You will fill me with joy in Your presence.’

Brothers, I can tell you with confidence that the patriarch David died and was buried, and his tomb is with us to this day. But he was a prophet and knew that God had promised him on oath that He would place one of his descendants on his throne. foreseeing this, David spoke about the resurrection of the Christ, that He was not abandoned to Hades, nor did His body see decay. God has raised this Jesus to life, to which we are all witnesses.

Exalted, then, to the right hand of God, He has received from the Father the promised Holy Spirit
and has poured out what you now see and hear.

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.”’

Therefore let all Israel know with certainty that

God has made this Jesus,

whom you crucified, both Lord and Christ!”


Three Thousand Believe

When the people heard this, they were cut to the heart and asked
Peter and the other apostles, “Brothers, what shall we do?”

Peter replied, “Repent and be baptized, every one of you, in the
name of Jesus Christ for the forgiveness of your sins,
and you will receive the gift of the Holy Spirit. 

This  promise belongs to you and your children and to all who are far off--
to all whom the Lord our God will call to Himself.”

with many other words he testified, and he urged them,

“Be saved from this corrupt generation.”

Those who embraced his message were baptized, and about
three thousand were added to the believers that day.


The Fellowship of Believers

(Acts 4:32–37)

They devoted themselves to the

apostles’ teaching and to the fellowship,

to the

breaking of bread and to prayer.

A sense of awe came over everyone, and the

apostles performed many wonders and signs.

All the believers

​ were together and had everything in common. 

Selling their possessions

and goods, they shared with anyone who was in need.

With one accord

they continued to meet daily in the temple courts and to

break bread from house to house,

sharing their meals with gladness and sincerity of heart,

praising God and enjoying the favor of all the people.

And the Lord added to their number daily those

who were being saved.


God Loves a Cheerful Giver

(1 Corinthians 16:1–4)

Now about the service to the saints, there is no need for me to write to you. For I know your eagerness to help, and I have been boasting to the Macedonians that since last year you in Achaia were prepared to give. And your zeal has stirred most of them to do likewise.

But I am sending the brothers in order that our boasting about you in this matter should not prove empty, but that you will be prepared, just as I said. 4Otherwise, if any Macedonians come with me and find you unprepared, we—to say nothing of you—would be ashamed of having been so confident. 5So I thought it necessary to urge the brothers to visit you beforehand and make arrangements for the generous gift you had promised. This way, your gift will be prepared generously and not begrudgingly.

6Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. 7Each one should give what he has decided in his heart to give, not out of regret or compulsion. For God loves a cheerful giver. and God is able to make all grace abound to you, so that in all things, at all times, having all that you need, you will abound in every good work.9As it is written: 

“He has scattered abroad His gifts to the poor; 


His righteousness endures forever.”

10Now He who supplies seed to the sower and bread for food will supply and multiply your store of seed and will increase the harvest of your righteousness.11You will be enriched in every way to be generous on every occasion, and through us your generosity will produce thanksgiving to God. 12For this ministry of service is not only supplying the needs of the saints but is also overflowing in many expressions of thanksgiving to God.

13Because of the proof this ministry provides, the saints will glorify God for your obedient confession of the gospel of Christ, and for the generosity of your contribution to them and to all the others. 14And their prayers for you will express their affection for you, because of the surpassing grace God has given you.15Thanks be to God for His indescribable gift!


Spiritual Gifts

1Now about spiritual gifts, brothers, I do not want you to be uninformed. 2You know that when you were pagans, you were influenced and led astray to mute idols. 3Therefore I inform you that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.

4There are different gifts, but the same Spirit. 5There are different ministries, but the same Lord. 6There are different ways of working, but the same God works all things in all people.

7Now to each one the manifestation of the Spirit is given for the common good.8To one there is given through the Spirit the message of wisdom, to another the message of knowledge by the same Spirit, 9to another faith by the same Spirit, to another gifts of healing by that one Spirit, 10to another the working of miracles, to another prophecy, to another distinguishing between spirits, to another speaking in various tongues, and to still another the interpretation of tongues. 11All these are the work of one and the same Spirit, who apportions them to each one as He determines.


The Body of Christ

12The body is a unit, though it is composed of many parts. And although its parts are many, they all form one body. So it is with Christ. 13For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink.

14For the body does not consist of one part, but of many. 15If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 17If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be?

18But in fact, God has arranged the members of the body, every one of them, according to His design. 19If they were all one part, where would the body be?20As it is, there are many parts, but one body.

21The eye cannot say to the hand, “I do not need you.” Nor can the head say to the feet, “I do not need you.” 22On the contrary, the parts of the body that seem to be weaker are indispensable, 23and the parts we consider less honorable, we treat with greater honor. And our unpresentable parts are treated with special modesty,24whereas our presentable parts have no such need. 

But God has composed the body and has given greater honor to the parts that lacked it, 25so that there should be no division in the body, but that its members should have mutual concern for one another. 26If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.


The Greater Gifts


27Now you are the body of Christ, and each

of you is a member of it. 

28And in the church God has appointed

first of all apostles, second prophets,

third teachers, then workers of miracles,

and those with gifts of

healing, helping, administration, and various tongues. 

29Are all apostles? Are all prophets? Are all teachers?

Do all work miracles? 30Do all have gifts of healing?

​ Do all speak in tongues?

Do all interpret? 31But eagerly desire the greater gifts. 

And now I will show you the most excellent way.

​In the Bible, "son of perdition"

(Greek: apoleia)

refers to Judas Iscariot,

who betrayed Jesus,

and is used in John 17:12 to describe

his destiny of ruin or destruction

What Does the Bible Say about Perdition?As mentioned before in this article, perdition pertains to a person’s eternal destruction.
That does not mean they cease to exist for eternity. Rather, perdition refers to a person’s eternal state of existence
in which they sit under God’s divine judgment for their sin. In this state of destruction, a person will not experience
any of God’s goodness, but will only exist in a state of torment (2 Thessalonians 1:10; Revelation 20:10).
​
What Qualifies a Son of Perdition?If we apply the title son of perdition in a broader sense, it can refer to all unsaved people. Unbelief in Christ
is what qualifies a person to be considered a son of perdition. The Gospel of Jesus Christ is more than God’s offer for salvation; it is
God’s command to the world to repent (Acts 17:30-31; 2 Thessalonians 1:8). All people who refuse to acknowledge
Christ as Lord and Savior easily fit the title of son (or daughter) of perdition. They would be the people who fit Jesus’ description,
who enter by way of the broad gate whose path leads to destruction (Matthew 7:13-14).

Can a Son of Perdition Ever Be a Good Thing?For the individual, it is never a good thing to carry the title son (or daughter) of perdition.
For all of God’s children, however, those doomed to eternal destruction serve as God’s instruments which He uses to accomplish
His divine purposes which work for the good of all who are in Christ Jesus. Judas Iscariot provides a prime example of this wondrous reality.
​It was through Judas’ sin that God worked to accomplish

Who Is the Son of Perdition in the Bible? The curious phrase, son of perdition, occurs only twice in Scripture. Jesus’ High Priestly Prayer in John 17 contains one of the recordings of this mysterious phrase. Apart from the crucifixion, this section of John’s Gospel may be the most intense. Through fervent prayer, Jesus prepared His disciples for His departure, and He prayed for their protection and perseverance in the faith. One of the main focuses of Jesus’ prayer was God’s protection over those who belong to Him. When we come to verse 12, Jesus makes a startling remark that stands out from the rest of His prayer. In this verse He references His earthly ministry to His disciples, “…I guarded them and not one of them perished but the son of perdition, so that the Scripture would be fulfilled” (emphasis mine). Jesus’ ministry to His disciples was an act of obedience to the Father, Who had given Jesus care over the disciples (John 17:6). Jesus faithfully and perfectly accomplished all the work the Father had given Him, which included establishing the foundation of the disciples’ faith in Him. This pertained to 11 of the 12 disciples, excluding Judas Iscariot—the son of perdition. The word perdition comes from the Greek word apōleia, which refers to irreparable ruin or destruction. When the New Testament applies this word to people, it always pertains to their eternal destruction.

Jesus knew from the beginning of His ministry that Judas was not a true follower (John 6:70-71). During His priestly prayer, His reference to Judas as the son of perdition is rather unsettling, but it’s also important for understanding Jesus’ ministry on earth. John documented this statement in his Gospel because he wants the reader to understand that Judas’ betrayal and falling away was not a failure on Jesus’ part. This reality was emphasized in Jesus' statement that Judas’ role as the son of perdition was a fulfillment of Scripture (John 17:12). God’s Word is perfect and infallible; it is impossible for it to fail (Hebrews 6:18).
​
Jesus consistently alluded to the unfailing nature of Scripture (Luke 21:33; 24:25-26). He also knew everything they prophesied
concerning Himself, including Judas’ betrayal (John 13:18). The Father never counted Judas among those
​He had entrusted to Jesus’ care because Judas had a different purpose. 
Therefore, Judas was excluded from Jesus’ target audience when He prayed for His disciples.

An interesting comparison between Judas and Peter demonstrates Jesus’ faithful care over His true disciples. In the Gospel of Luke, we find Jesus told Peter ahead of time he would fall into temptation from Satan, “Simon, Simon, behold Satan has demanded permission to sift you like wheat” (Luke 22:31). This foreboding statement referred to the tragic incident where Peter denied Christ three times on the night of His crucifixion, despite his most emphatic claim that he would follow Jesus even unto death (Luke 22:33). Peter, it seemed, had completely rejected the Lord, denying Him three times, and there was no hope that Peter would recover. However, Jesus next statement revealed that He, not Satan, would have the final say over Peter’s faith, “but I have prayed for you, that your faith may not fail…” (Luke 22:32). As we know, Peter did in fact recover from this tragic event because our Lord was a faithful advocate for Peter who was indeed one of His own.

Christians should definitely support the nation of Israel. We must remember that Israel, the nation, is very special to God. We read in Deuteronomy 7:6-8 these words: "For you are a people holy to the LORD your God. The LORD your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession. The LORD did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. But it was because the LORD loved you and kept the oath he swore to your forefathers that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt."

God’s eternal purpose is to bless the world through Israel. Already He has done so in measure, for "salvation is from the Jews" (John 4:22), but the fullness of future blessing is indicated in the wondrous promise of Isaiah 27:6: "In days to come Jacob will take root, Israel will bud and blossom and fill all the world with fruit."

The declaration that "salvation is from the Jews” suggests our immeasurable debt to Israel. All that we have worth having has come to us through the Jews. Our Bible is a Jewish Book, and our Savior is a Jewish Savior. Let us never forget to pray for God’s chosen people. It is true that Israel is currently in rebellion against God because of their rejection of Christ. The nation is a secular, unbelieving (as to the claims of Scripture and their Messiah, Jesus Christ) nation; but "…at the present time there is a remnant chosen by grace" (Romans 11:5). Some Jews are being saved and are becoming members of the body of Christ through faith in their Messiah.

Jews are, biblically speaking, the "chosen people of God" and dearly loved by Him. Another reason for Christians to support the nation of Israel is because of the Abrahamic Covenant. We read of God’s promise in Genesis 12:2-3, "I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you" (see also Genesis 27:29; Numbers 24:9).

One of the United States’ most worthwhile accomplishments has been its consistent regard for the plight of the Jewish nation. No nation in the history of the world has a better record of treating individual Jews with respect than does America. The same can be said for our befriending Israel as a nation. America has committed many sins for which we may well deserve judgment, but as a nation, we have been a consistent friend of the Jews and the nation of Israel, as well as a benefactor. In 1948, President Harry Truman helped persuade the United Nations to recognize Israel as a nation. Since then, the United States has contributed billions of dollars in aid to Israel.

From the biblical declarations of God’s love and care for His chosen people, the nation of Israel, and from the history of nations being destroyed because of their evil dealings with God’s chosen people, the Jews, Christian believers should give support to the chosen people of God. This is not to say that we necessarily support the methods they use in their relationships with the Arab nations. The Bible warned that conflict would always characterize the relations between the descendants of Isaac and Ishmael. Sadly, this conflict will continue until Jesus comes back to judge the nations and sets up His 1,000-year reign of peace on earth. We must look at the "big picture” with a biblical worldview. While we do not have to support everything Israel does as a nation, we most definitely should support Israel’s right to exist. God will fulfill His promises and covenants with Israel. God still has a plan for Israel. Woe to anyone who seeks to defeat that plan; “whoever curses you I will curse” (Genesis 12:3).

What is happening in Israel is not about Palestine or the Palestinian people. And it is even bigger than Hamas and Israel. Plain and simple, this is about the hatred of the Jewish people. These are God’s chosen people, and Christians should be ready to support Israel.
An Alarming Rise of AntisemitismWe have an alarming rise of antisemitism across the world right now. Even in our universities here in the United States, right on the heels of the recent attack on innocent Jewish people in their homeland of Israel.

Women were assaulted, and babies were beheaded and kidnapped to be used as human shields and bargaining chips.
And students on our college campuses are holding rallies in support of Hamas, the very organization that did this.

It’s so shocking to see this. We have colleges like Harvard, where we have people seeking a higher education,
marching in step with the false narrative that Israel is an apartheid state. 

I don’t think these people even know what that truly means, it’s just something that’s parroted!
Accusations & Enemies Against Israel: Apartheid, Stolen Land, Iran…It is not an apartheid state. “Apartheid” became well known because of what happened in South Africa, where the black population was treated differently than the white population; the white population was favored. There is nothing of that kind going on in Israel.

Arab citizens of Israel have the same rights as Jewish citizens. There are even Arab people serving in their Knesset,
Israel’s legislative body. In fact, 20% of all citizens in Israel are Arab. In contrast, there are no Jewish people living under Palestinian rule.
The people of Israel want to live in peace. Even when they’ve been attacked in battle and gained ground, they gave
the land back because they want peace so desperately.

They even gave Gaza to the Palestinian people, and they elected the bloodthirsty terrorist organization, Hamas, to represent them.
So when you look at the enemies of Israel, like Hamas, Hezbollah, and Iran—who back these organizations—they are not looking
at a two-state solution, they are looking for a final solution (I’m using the verbiage of the Nazis).

When you have the leaders of Iran saying their objective is to wipe Israel off the face of the earth, how do you negotiate with that mentality?

Israel’s also accused of stealing the land they live in, but we know God gave that land to the nation Israel; it is their land.
In the book of Joshua, the tribes of Israel took possession of the land as an inheritance from God Himself. The word “inheritance” is found 50 times in the early chapters of Joshua, reminding us that the Jewish people inherited their land. They did not win it as a spoil of battle or purchase it through a business transaction. They inherited the land.

In other words, the Lord, who owned the land, gave it to them.

Jewish Hate Is Nothing NewThis goes back centuries. Egypt wanted to destroy the Jews when Pharaoh gave the order to murder the Jewish baby boys (Exodus 1). Ancient Persia (modern Iran) wanted to eradicate the Jews through the wicked plot of Haman (Esther 3). Fast forward: Adolf Hitler had his “Final Solution” to destroy the Jewish people and ultimately murdered over 6 million of them in the Holocaust. But God intervened. 

Now we have Hamas committing murders and unthinkable atrocities; it is pure evil. But God always intervenes—He raised up Moses to deliver the Jews from Pharaoh and Egypt. He raised up Queen Esther to use her influence to save her fellow Jews from the plot to destroy them.


After the Holocaust, God raised up the Jews themselves to return to their homeland and become a nation again on May 14, 1948.
But why this hatred for the Jewish people?
Answer: Satan hates what God loves. God loves and chose the Jews as His very own people.
Why? God Himself gives the answer: “The Lord did not set his heart on you and choose you because you were more numerous than other nations, for you were the smallest of all nations! Rather, it was simply that the Lord loves you, and he was keeping the oath he had sworn to your ancestors. That is why the Lord rescued you with such a strong hand from your slavery and from the oppressive hand of Pharaoh, king of Egypt” (Deuteronomy 7:7–8 NLT). 

It’s important to also mention that there’s a teaching happening in the Church called “Replacement Theology.” It basically says that God is done with Israel and that the Church—believers in Jesus Christ—has taken their place. In other words, they are no longer God’s chosen people, we are.

The fact is that they have always been—and always will be—God’s chosen people. But we as Christians have been “grafted in” to the promises given to the Jewish people by the God of Abraham, Isaac, and Jacob. 

Christians Should Support IsraelFrom the Jews came our Bible. From the Jews came our Messiah. We owe them a great debt, and now we must pray for them as a nation and a people.

Many were silent when this happened only a few generations ago in Nazi Germany, but we cannot be now. As Christians, we must stand up for our Jewish friends and the nation of Israel. These are God’s very chosen people!

Again, God gave them this homeland that they returned to as a fulfillment of Bible prophecy. They have every right and responsibility to defend themselves from this evil that has come upon them like a violent storm from Hell itself. 

Scripture tells us to “Pray for the peace of Jerusalem” (Psalm 122:6). Let’s do that together. I also pray that a great spiritual awakening will sweep the Holy Land and that many—both Jews and Palestinians caught up in this conflict—will turn to God and His Son, Jesus Christ.

​Thus says the Lord GOD, “Behold, I will take the sons of Israel from among the nations where they have gone, and I will gather them from every side and bring them to their own land; and I will make them one nation in the land, on the mountains of Israel; and one king will be king for all of them; and they will no longer be two nations, and they will no longer be divided into two kingdoms.

​(Ezekiel 27:21-22)

This is a prophecy regarding the “Gospel of the Kingdom” that was proclaimed by Yochanan (John) the Immerser (or Baptizer) and his disciples, and Yeshua (Jesus) and His disciples all throughout the land of Israel.  The “gospel of the kingdom” was not about Yeshua’s (Jesus’) death, burial, and resurrection since when Yeshua (Jesus) does tell His disciples about His upcoming arrest, trial, death and resurrection, His disciples are devastated and in shock; in fact, in the very next verse after He tells them, we discover that Shi’mon Petros (Peter) rebukes Him for even thinking of such a thing:

And Peter took Him aside to rebuke Him, saying, “God forbid it, Lord!  This shall not happen to You.” 

(Matthew 16:22)

Not only had His disciples heard Him proclaim the gospel, but they had been sent out themselves – two-by-two – to proclaim it, and yet when He told them He was going to die and then resurrect three days later, they are in complete shock!  This clearly indicates that this was not the message they heard Him preach, nor was it the message that they, themselves, had been sent out to preach.

What, then, was the “original gospel”?  Since the disciples asked the question, after His resurrection and Him teaching them “about the kingdom of God:” “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6)  And what had provoked their question? His discussion of “the things concerning the kingdom of God” (Acts 1:3).

But I believe a parallel passage to the one in Ezekiel is in Romans 11, where Sha’ul Paulus’ (Paul’s) is teaching about the Olive Tree:

But if some of the branches [not “All”] were broken off, and you [Gentiles – “non-Jews”], being a wild olive, were grafted in AMONG THEM [not “instead of them”] and became partaker WITH THEM of the rich root of the olive tree [“Israel”], do not be arrogant toward the branches [the Jewish people];

but if you are arrogant,

remember that it is not you who

supports the root,

but the root supports you.”

Here we can see that us Gentiles [non-Jews] were “grafted in AMONG THEM,” the Jewish people. 

We have not “replaced them,”

​nor have we been engrafted into a whole different tree of our own,

but that we come a “partaker WITH THEM” of the rich root

(history, culture, and teachings) of Israel, the olive tree. 

He also instructs us that we are not to “be arrogant,” which is to think that we are in any way better,

or more superior, than the Jewish people since

we do not support the root – “the patriarchs of Israel” – but the root supports us. 

He then continues on by saying,

​In Isaiah’s prophecy about the coming Messiah, he says:

   “For a child will be born to us, a son will be given to us;

   And the government will rest on 

His shoulders;

   And His name will be called Wonderful Counselor, Mighty God,

   Eternal Father, Prince of Peace” 

(Isaiah 9:6).

In a world filled with war and violence, it’s difficult to see how Jesus could be the all-powerful God who acts in human history and be the embodiment of peace. But physical safety and political harmony don’t necessarily reflect the kind of peace He’s talking about (John 14:27).

The Hebrew word for “peace,” shalom, is often used in reference to an appearance of calm and tranquility of individuals, groups, and nations. The Greek word eirene means “unity and accord”; Paul uses eirene to describe the objective of the New Testament church. But the deeper, more foundational meaning of peace is “the spiritual harmony brought about by an individual’s restoration with God.”

In our sinful state, we are enemies with God (Romans 5:10). “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Romans 5:8). Because of Christ’s sacrifice, we are restored to a relationship of peace with God (Romans 5:1). This is the deep, abiding peace between our hearts and our Creator that cannot be taken away (John 10:27–28) and the ultimate fulfillment of Christ’s work as “Prince of Peace.”

But Christ’s sacrifice provides more for us than eternal peace; it also allows us to have a relationship with the Holy Spirit, the Helper who promises to guide us (John 16:7, 13). Further, the Holy Spirit will manifest Himself in us by having us live in ways we couldn’t possibly live on our own, including filling our lives with love, joy, and peace (Galatians 5:22–23). This love, joy, and peace are all results of the Holy Spirit working in the life of a believer. They are reflections of His presence in us. And, although their deepest, most vital result is to have us live in love, joy, and peace with God, they can’t help but to spill over into our relationships with people.

And we desperately need it—especially since God calls us to live with singleness of purpose with other believers, with humility, gentleness, and patience, “being diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:1–3). This unity in purpose and gentleness would be impossible without the work of the Holy Spirit in us and the peace we have with God thanks to the sacrifice of His Son.


​The whole counsel of God is found

in Acts 20:27

In his farewell speech to the elders of the Ephesian church, Paul says, “Therefore I testify to you this day that I am innocent of the blood of all, for I did not shrink from declaring to you the whole counsel of God” (Acts 20:26–27, ESV). Declaring the whole counsel of God is what made Paul “innocent” of anyone’s choice to turn away from the truth. Paul had fulfilled his ministry among the Ephesians.

Paul spent several years in Ephesus prior to this speech. When he first arrived in Ephesus, Paul had found some disciples who had only heard of John the Baptist and did not yet know of the completed ministry of Jesus or the coming of the Holy Spirit. After bringing them up to speed by presenting Jesus to them, Paul baptized them “in the name of the Lord Jesus” (Acts 19:4–5). Paul then spent time teaching in the synagogue and, when he was opposed there, taught at the lecture hall, and “all the Jews and Greeks who lived in the province of Asia heard the word of the Lord” (Acts 19:10). Verse 20 says, “The word of the Lord spread widely and grew in power.” Later, a group of merchants in Ephesus started a riot over the positive impact of the gospel in their city. After the riot ended, Paul said goodbye to the disciples in Ephesus before going to Macedonia. Several months later, on his way to Jerusalem, Paul called the Ephesian elders to Miletus to meet with him. It is here that Paul reminds the Ephesians that he had “not hesitated to proclaim . . . the whole will of God”

(Acts 20:27).

Paul shared “the whole counsel of God” (ESV) or “the whole will of God” (NIV) or “the whole purpose of God” (NASB) in that he spoke the complete gospel. He had given them the whole truth about God’s salvation. He also revealed to them the “mystery” of God (Ephesians 3:9), which in the context of Ephesians 3 is God’s extending His plan of salvation to Gentiles as well as Jews.

Despite the opposition Paul faced in Ephesus, he continued to share the good news in its entirety. He did not shrink back from his duty but proclaimed the whole counsel of God. He tells the Ephesian elders, “I served the Lord with great humility and with tears and in the midst of severe testing by the plots of my Jewish opponents. You know that I have not hesitated to preach anything that would be helpful to you but have taught you publicly and from house to house. I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus” (Acts 20:19–21).

Paul shared everything that God had revealed with everyone who would listen—and even some who wouldn’t.

Paul tells the Ephesian elders that, having given them the whole counsel of God, he is innocent if any of the Ephesians choose to turn away from Christ. Like the prophet Ezekiel, Paul had been a faithful watchman: “Son of man, I have made you a watchman for the people of Israel; so hear the word I speak and give them warning from me. When I say to a wicked person, ‘You will surely die,’ and you do not warn them or speak out to dissuade them from their evil ways in order to save their life, that wicked person will die for their sin, and I will hold you accountable for their blood. But if you do warn the wicked person and they do not turn from their wickedness or from their evil ways, they will die for their sin; but you will have saved yourself” (Ezekiel 3:17–19; cf. 33:1–9).

Paul emphasizes “the whole counsel of God” as a way to affirm the completion of his duties toward the Ephesians and to remind them of the truth. Paul warns, “I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them. So be on your guard!” (Acts 20:29–31).

The whole counsel of God includes some things that are difficult to hear—the fact that we are dead in sin and deserving of God’s wrath (Ephesians 2:1–3) and the fact that we cannot save ourselves through works (Ephesians 2:8–9). The gospel is a call to repentance and faith. Believers will face persecution (John 16:33) and likely be considered foolish. But none of these things can dissuade us.

We should follow Paul’s example and also preach the whole counsel of God. All Scripture is inspired, and all of it is profitable (2 Timothy 3:16). We must preach it in its entirety and allow the Holy Spirit to use His sword as He sees fit (Ephesians 6:17). Paul did not share half-truths or only parts of the gospel; rather, he shared all of what God has revealed. We must do the same.

Paul, in his prayers “for saints who are in Ephesus, and are faithful in Christ Jesus” (Ephesians 1:1, ESV), asks that God “may give you the Spirit of wisdom and revelation, so that you may know him better” (verse 17). 

Prior to his prayer for the spirit of wisdom and revelation, Paul reminds the Ephesian believers of the blessings God has bestowed upon them (Ephesians 1:3), their adoption as children through Christ (verse 4), the wisdom and insight they have been given (verse 8), and “the mystery of his will according to his good pleasure, which he purposed in Christ” (verse 9). He also reminds them that they have been “marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance” (verses 13–14). Now he desires for them to be given the spirit of wisdom and revelation.

Since Christians receive the promised Holy Spirit at the moment of salvation (John 14:17), the spirit of wisdom and revelation that Paul prays for cannot refer to the initial gift of the Holy Spirit. Paul’s reference could easily be to an attitude or frame of mind (although the NIV and ESV capitalize Spirit, other translations such as the NASB and BSB translate it as “a spirit,” and the NLT simply has “spiritual wisdom and insight”). If not the Holy Spirit, then what does Paul ask for in his request for “the spirit of wisdom and revelation”? The key is in the phrase that follows, “in the knowledge of him” (ESV), or “so that you may know him better” (NIV).

Paul had commended the Ephesians for their faith in the Lord Jesus and their love toward all the saints (Ephesians 1:15), but now he is asking God to give them a deeper and greater understanding of the mysteries of His character and will, to know Him more thoroughly and intimately. Now that they have the Holy Spirit in their hearts, Paul desires Him to grant them more understanding and greater insight. The “wisdom” is a better understanding of the doctrines of God, and the “revelation” is a clearer picture of the divine character and will. In the NLT, the prayer is that believers would have “spiritual wisdom and insight so that you might grow in your knowledge of God.” The AMP translation has Paul asking that God “may grant you a spirit of wisdom and of revelation [that gives you a deep and personal and intimate insight] into the true knowledge of Him.”

God is infinite, and He can never be fully known by finite creatures. We all need wisdom from above. No matter how far we may advance in our understanding of God, there is an unfathomed depth of knowledge that remains to be explored. Scripture is full of admonitions to grow in our knowledge of Christ (2 Peter 3:18; 1 Peter 2:2; Ephesians 4:15).

Paul outlines some of the mysteries he wants the Ephesians to understand through this spirit of wisdom and revelation. He desires them to grasp “the hope to which he has called you, the riches of his glorious inheritance” (Ephesians 1:18). This is the hope of eternal life, which Paul refers to as the “upward call of God in Christ Jesus” (Philippians 3:14, ESV). We inherit the riches of eternal life through Him who saved us and called us to holiness in Christ before time began (2 Timothy 1:9). Paul also prays the Spirit will reveal God’s “incomparably great power for us who believe” (Ephesians 1:19)—power so great it raised Jesus from the dead. 

​Mishnaic Hebrew

ממון (mamôn)

Matthew 6:24
GRK: δουλεύειν καὶ μαμωνᾷ
NAS: serve God and wealth.
KJV: God and mammon.
INT: to serve and money
 Luke 16:9
GRK: ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας
NAS: by means of the wealth of unrighteousness,
KJV: of the mammon of unrighteousness;
INT: by the money of unrighteousness
Luke 16
GRK: τῷ ἀδίκῳ μαμωνᾷ πιστοὶ οὐκ
NAS: in the [use of] unrighteous wealth,who
KJV: the unrighteous mammon, who
INT: the unrighteous money faithful not
Luke 16:13
GRK: δουλεύειν καὶ μαμωνᾷ
NAS: serve God and wealth.
KJV: God and mammon.
INT: to serve and money


Jesus told him, “If you want to 

be perfect, go, 

sell your possessions and give

 to the poor, 

and you will have treasure in heaven

Then come, follow. Me.” 


Giving to the Needy

(Deuteronomy 15:7–11)

Be careful not to perform your righteous actsa before men to be seen by them.
If you do, you will have no reward from your Father in heaven.

So when you give to the needy, do not sound a trumpet before you, as the hypocrites do in the synagogues and on the streets, to be honored by men. Truly I tell you, they already have their full reward. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father, who sees what is done in secret, will reward you.


The Lord’s Prayer

(Luke 11:1–4)

And when you pray, do not be like the hypocrites. For they love to pray standing in the synagogues and on the street corners to be seen by men. Truly I tell you, they already have their full reward. But when you pray, go into your inner room, shut your door, and pray to your Father, who is unseen. And your Father, who sees what is done in secret, will reward you.

And when you pray, do not babble on like pagans, for they think that by their many words they will be heard. Do not be like them, for your Father knows what you need before you ask Him.

So then, this is how you should pray: 

‘Our Father in heaven, 
hallowed be Your name.

10Your kingdom come, 
Your will be done, 
on earth as it is in heaven.

11Give us this day our daily bread.
12And forgive us our debts, 

as we also have forgiven our debtors.

13And lead us not into temptation, 
but deliver us from the evil one.

For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive yours.


Proper Fasting

16When you fast, do not be somber like the hypocrites, for they disfigure their faces to show men they are fasting. Truly I tell you, they already have their full reward. 17But when you fast, anoint your head and wash your face, so that your fasting will not be obvious to men, but only to your Father, who is unseen. And your Father, who sees what is done in secret, will reward you.


Treasures in Heaven

(Luke 12:32–34)

19Do not store up for yourselves treasures on earth, where moth and rustcdestroy, and where thieves break in and steal. 20But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. 21For where your treasure is, there your heart will be also.

The Lamp of the Body

(Luke 11:33–36)

22The eye is the lamp of the body. If your eyes are good,d your whole body will be full of light. 23But if your eyes are bad,e your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!

24No one can serve two masters: Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and money.


Do Not Worry

(Luke 12:22–31)

25Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? 26Look at the birds of the air: They do not sow or reap or gather into barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? 27Who of you by worrying can add a single hour to his life?

28And why do you worry about clothes? Consider how the lilies of the field grow: They do not labor or spin. 29Yet I tell you that not even Solomon in all his glory was adorned like one of these. 30If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the furnace, will He not much more clothe you, O you of little faith?

31Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32For the Gentiles strive after all these things, and your heavenly Father knows that you need them. 33But seek first the kingdom of Godgand His righteousness, and all these things will be added unto you.
34Therefore do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.
​


Mark 10:21
Jesus looked at him, loved him, and said to him, “There is one thing you lack: Go, sell everything you own and give to the poor, and you will have treasure in heaven. Then come, follow Me.”

Luke 18:22
On hearing this, Jesus told him, “You still lack one thing: Sell everything you own and give to the poor, and you will have treasure in heaven. Then come, follow Me.”

Acts 2:44-45
All the believers were together and had everything in common. / Selling their possessions and goods, they shared with anyone who was in need.

Acts 4:34-35
There were no needy ones among them, because those who owned lands or houses would sell their property, bring the proceeds from the sales, / and lay them at the apostles’ feet for distribution to anyone as he had need.

1 Timothy 6:17-19
Instruct 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. / Instruct them to do good, to be rich in good works, and to be generous and ready to share, / treasuring up for themselves a firm foundation for the future, so that they may take hold of that which is truly life.

James 2:14-17
What good is it, my brothers, if someone claims to have faith, but has no deeds? Can such faith save him? / Suppose a brother or sister is without clothes and daily food. / If one of you tells him, “Go in peace; stay warm and well fed,” but does not provide for his physical needs, what good is that? ...

1 John 3:17-18
If anyone with earthly possessions sees his brother in need, but withholds his compassion from him, how can the love of God abide in him? / Little children, let us love not in word and speech, but in action and truth.

Luke 12:33-34
Sell your possessions and give to the poor. Provide yourselves with purses that will not wear out, an inexhaustible treasure in heaven, where no thief approaches and no moth destroys. / For where your treasure is, there your heart will be also.

Matthew 6:19-21
Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. / But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. / For where your treasure is, there your heart will be also.

Proverbs 19:17
Kindness to the poor is a loan to the LORD, and He will repay the lender.

Proverbs 28:27
Whoever gives to the poor will not be in need, but he who hides his eyes will receive many curses.

Isaiah 58:6-7
Isn’t this the fast that I have chosen: to break the chains of wickedness, to untie the cords of the yoke, to set the oppressed free and tear off every yoke? / Isn’t it to share your bread with the hungry, to bring the poor and homeless into your home, to clothe the naked when you see him, and not to turn away from your own flesh and blood?

Deuteronomy 15:7-11
If there is a poor man among your brothers within any of the gates in the land that the LORD your God is giving you, then you are not to harden your heart or shut your hand from your poor brother. / Instead, you are to open your hand to him and freely loan him whatever he needs. / Be careful not to harbor this wicked thought in your heart: “The seventh year, the year of release, is near,” so that you look upon your poor brother begrudgingly and give him nothing. He will cry out to the LORD against you, and you will be guilty of sin. ...

Leviticus 19:18
Do not seek revenge or bear a grudge against any of your people, but love your neighbor as yourself. I am the LORD.

2 Corinthians 8:9
For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.

Matthew 5:19,20,48
Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven… 
Genesis 6:9
These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.
Genesis 17:1
And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.
go.
Matthew 6:19,20
Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: … 
Mark 10:21
Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.
Luke 12:33
Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

Matthew 19:28
And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

Matthew 4:19
And he saith unto them, Follow me, and I will make you fishers of men.


The Sermon on the Mount is the sermon that Jesus gave in Matthew chapters 5-7. Matthew 5:1-2 is the reason it is known as the Sermon on the Mount: "Now when He saw the crowds, He went up on a mountainside and sat down. His disciples came to Him, and He began to teach them..." The Sermon on the Mount is the most famous sermon Jesus ever gave, perhaps the most famous sermon ever given by anyone.

The Sermon on the Mount covers several different topics. It is not the purpose of this article to comment on every section, but rather to give a brief summary of what it contains. If we were to summarize the Sermon on the Mount in a single sentence, it would be something like this: How to live a life that is dedicated to and pleasing to God, free from hypocrisy, full of love and grace, full of wisdom and discernment.

Matthew 7:28-29 concludes the Sermon on the Mount with the following statement: "When Jesus had finished saying these things, the crowds were amazed at His teaching, because He taught as one who had authority, and not as their teachers of the law." May we all continue to be amazed at His teaching and follow the principles that He taught in the Sermon on the Mount!

​Dictionaries define righteousness as “behavior that is morally justifiable or right.” Such behavior is characterized by accepted standards of morality, justice, virtue, or uprightness. The Bible’s standard of human righteousness is God’s own perfection in every attribute, every attitude, every behavior, and every word. Thus, God’s laws, as given in the Bible, both describe His own character and constitute the plumb line by which He measures human righteousness.


The Greek New Testament word for “righteousness” primarily describes conduct in relation to others, especially with regards to the rights of others in business, in legal matters, and beginning with relationship to God. It is contrasted with wickedness, the conduct of the one who, out of gross self-centeredness, neither reveres God nor respects man. The Bible describes the righteous person as just or right, holding to God and trusting in Him (Psalm 33:18–22).

The bad news is that true and perfect righteousness is not possible for man to attain on his own; the standard is simply too high. The good news is that true righteousness is possible for mankind, but only through the cleansing of sin by Jesus Christ and the indwelling of the Holy Spirit. We have no ability to achieve righteousness in and of ourselves. But Christians possess the righteousness of Christ, because “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21). This is an amazing truth. On the cross, Jesus exchanged our sin for His perfect righteousness so that we can one day stand before God and He will see not our sin, but the holy righteousness of the Lord Jesus.

This means that we are made righteous in the sight of God; that is, that we are accepted as righteous and treated as righteous by God on account of what the Lord Jesus has done. He was made sin; we are made righteousness. On the cross, Jesus was treated as if He were a sinner, though He was perfectly holy and pure, and we are treated as if we were righteous, though we are defiled and depraved. On account of what the Lord Jesus has endured on our behalf, we are treated as if we had entirely fulfilled the Law of God and had never become exposed to its penalty. We have received this precious gift of righteousness from the God of all mercy and grace. To Him be the glory!

Proverbs 15:9 says, “The LORD detests the way of the wicked, but he loves those who pursue righteousness.” If God wants us to pursue righteousness, then what about verses such as Romans 3:10 that say, “There is none righteous, no not one”? If no one is righteous, then who can really pursue it? Are those verses contradictory?

Before we can pursue righteousness, we need to define it. The word most often translated “righteousness” can also mean “justice, justness, or divine holiness.” In the broadest sense, righteousness can be defined as “the condition of being acceptable to God as made possible by God.” God’s standard is what defines true righteousness; His power is what enables it. Unless God is its author, we will never possess righteousness. No amount of man-made effort will result in righteousness. To be righteous is to be right with God. A heart that is right with God results in a life that bears “fruit” (John 15:1–2; Mark 4:20). Galatians 5:22-23 lists some of that fruit.

A common substitute for true righteousness is self-righteousness. Self-righteousness is the opposite of what God desires. Self-righteousness makes a list of rules and checks them off, congratulating itself on how well it is doing compared to others. The Pharisees of Jesus’ day were masters of self-righteousness, but Jesus had harsh words for them: “Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness” (Matthew 23:27–28).

To pursue righteousness means we must recognize that we cannot please God in our sinful state (Romans 8:8). We turn from trying to justify ourselves by our good deeds and instead seek the mercy of God. We desire that He transform our minds (Romans 12:2) and conform us “to the image of His Son” (Romans 8:29). In the Old Testament, men were declared righteous when they believed God and acted on it (Genesis 15:6; Galatians 3:6; James 2:23). Before Pentecost (Acts 2:1–4), people pursued righteousness by keeping God’s Law, seeking holiness, and “walking humbly with God” (Micah 6:8). No one was justified by rule-keeping but by the faith that enabled them to obey God (Romans 3:20; Galatians 2:16).

Likewise, today we are justified by the faith that leads us to Jesus (Romans 3:28; 5:1; 10:10). Those who are in Christ continue seeking God in order to please Him (Colossians 3:1). When we come to faith in Christ, He gives us the Holy Spirit who empowers us to pursue righteousness for its own sake (Acts 2:38). He commands us to “walk in the Spirit” (Galatians 5:16, 25). Walking in the Spirit means we live a lifestyle of total surrender to the Lordship of Jesus Christ. We cultivate the ability to hear God and the habit of obeying His voice in everything.

We pursue righteousness when we pursue the character of Christ and desire holiness more than fleshly indulgence. We avoid the temptation to become self-righteous when we understand that true righteousness begins with godly humility (Psalm 25:9). We remember that Jesus said, “Apart from me you can do nothing” (John 15:5). When we spend time in the presence of God, we become more aware of our own sin and shortcomings. A dingy shirt looks white beside a dark wall. But, when compared with snow, the same shirt looks dirty. Pride and self-righteousness cannot remain in the presence of a holy God. Pursuing righteousness begins when a humble heart seeks the continual presence of God (James 4:10; 1 Peter 5:6). The humble, believing heart leads to a lifestyle of righteous action acceptable to God (Psalm 51:10).

We need the righteousness of Christ imputed to us because we have no righteousnessof our own. We are sinners by nature, and we cannot make ourselves righteous—we cannot place ourselves in right standing with God. We need Christ’s righteousness imputed to us—meaning, we need His holiness before God credited to our account.

In His Sermon on the Mount, Jesus makes our need for imputed righteousness plain. He says, “You therefore must be perfect, as your heavenly Father is perfect” (Matthew 5:48). This comes after Jesus had just corrected His listeners’ misunderstanding of the law. In Matthew 5:20, Jesus says that, if His hearers want to enter into the kingdom of heaven, their righteousness must exceed that of the Pharisees, who were the experts in the knowledge of the law.

Then, in Matthew 5:21–47, Jesus radically redefines obedience to the law from mere outward conformity, which characterized the “righteousness” of the Pharisees, to an obedience of both outward and inward conformity. Six times in this passage, He says, “You have heard that it was said . . . but I tell you.” In this way, Jesus differentiated the requirements of the law as the people had been taught from its actual requirements. Obeying the law is more than simply abstaining from murder or adultery, for example. It’s also not getting angry with your brother and not lusting in your heart. At the end of this section of the sermon, Jesus says we must “be perfect” (verse 48).

At this point, the natural response is, “But I can’t be perfect,” which is absolutely true. In another place in Matthew’s Gospel, Jesus summarizes the Law of God with two commandments: love the Lord your God with all your heart, soul, mind, and strength, and love your neighbor as yourself (Matthew 22:37–40). These commands also condemn us, because has anyone ever loved the Lord with all his heart, soul, mind, and strength and loved his neighbor as himself? Everything we do, say, and think must be done, said, and thought from love for God and love for neighbor. We have never achieved that level of spirituality. We are not righteous.

Sin affects us to the very core of our being, and no matter how good we try to be, we will never meet God’s standard of perfection on our own. The Bible says that all our righteous deeds are like a “polluted garment” (Isaiah 64:6). Our own attempts at goodness are simply not good enough. We need an imputed righteousness, and for that we look to Christ.

On the cross, Jesus took our sin upon Himself and purchased our salvation. We have “been justified by his blood” (Romans 5:9), and part of that justification is an imputation of His own righteousness. Paul puts it this way: “For our sake [God] made [Jesus] to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21). Jesus is righteous by virtue of His very nature—He is the Son of God. By God’s grace, “through faith in Jesus Christ,” that righteousness is given “to all who believe” (Romans 3:22). That’s imputation: the giving of Christ’s righteousness to sinners.

Having Christ’s righteousness imputed to us does not mean we automatically do what is right—that will come through the process of sanctification. What it does mean is that we are positionally righteous; even though we still sin, we are forensically or legally righteous. God has credited the righteousness of Christ to our account, and He did this when He saved us. In grace, the holiness of Jesus Christ is ascribed to us. Christ “has become for us wisdom from God—that is, our righteousness, holiness and redemption” (1 Corinthians 1:30).

By having the righteousness of Christ imputed to us, we can be seen as sinless, as Jesus is sinless. This is amazing grace! We are not righteous in ourselves; rather, we possess Christ’s righteousness applied to our account. It is not our perfection but Christ’s that God sees when He brings us into fellowship with Himself. We are still sinners in practice, but the grace of God has declared us to have righteous standing before the law.

A wonderful illustration of Christ’s imputed righteousness is found in Jesus’ parable of the wedding banquet. Guests are invited to the king’s celebration from every street corner, and they are brought in, “the bad as well as the good” (Matthew 22:10). All the guests have something in common: they are each given a wedding garment. 

They are not to wear their street clothes in the
​
banquet hall 

but are to be dressed

in the garment of the king’s providing. 

They are covered

​ in a gracious gift. In a similar way, we, as 

guests invited into God’s house, 

have been given the 

pure white robe of Christ’s righteousness. 

We receive this gift of God’s grace by faith.


​Zion’s Captives Restored
​
A song of ascents. 

1 When the LORD restored the captives of Zion,a
we were like dreamers.b
2Then our mouths were filled with laughter, 
our tongues with shouts of joy. 
Then it was said among the nations, 
“The LORD has done great things for them.”
3The LORD has done great things for us; 
we are filled with joy.
4Restore our captives,c O LORD, 
like streams in the Negev.
5Those who sow in tears 
will reap with shouts of joy.
6He who goes out weeping, 
bearing a trail of seed, 
will surely return with shouts of joy, 
carrying sheaves of grain.

Throughout their history, the people of Israel had suffered greatly. They lived under slavery in Egypt and endured decades of exile.
They were currently laboring under the rule of Rome and were a people in desperate need of consolation and comfort.

Many in Israel thought that the Messiah, the consolation of Israel, would bring them political and national freedom (John 6:15; Luke 19:11). But the consolation Jesus brought was better than any political freedom He could have provided: He gave them spiritual freedom and forgiveness of sin. David described the guilt of his own sin this way: “My guilt has overwhelmed me like a burden too heavy to bear. My wounds fester and are loathsome because of my sinful folly. I am bowed down and brought very low; all day long I go about mourning. . . . I am feeble and utterly crushed; I groan in anguish of heart” (Psalm 38:4–8). The Son of David came to bear the burden away, to lift up those who were bowed down, to replace the anguish with joy. All who trust in Him know that He is truly the consolation of Israel—and the consolation of all who believe.

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).

In Romans 1:16 Paul writes, “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.” The gospel is intended for all people. But, chronologically, the gospel message was first revealed to the Jewish people before it was revealed to the Gentiles (non-Jewish people).

The Jews are God’s chosen people (Deuteronomy 7:6–7). Through the Jews, God demonstrated His love and holiness to the world: “Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah”

​(Romans 9:4–5).

It was through the seed of Abraham that “all peoples on earth will be blessed” (Acts 3:25; cf. Genesis 22:18; 26:4). That promised blessing came through Jesus Christ, as explained in Galatians 3:16. Jesus was born as a Jew under the Law, fulfilled the Jewish Law perfectly, and died as a once-for-all sacrifice on behalf of all who would put their faith in Him

(Galatians 4:4–5; Hebrews 9:14–15, 23–28).

In His public ministry, Jesus spoke of being sent to the Jews, and He focused His efforts on them. He was the Jewish Messiah, and He had come, in part, to “strengthen Judah and save the tribes of Joseph” (Zechariah 10:6). On one occasion, Jesus seemed to rebuff the pleas of a Gentile woman (though He later helped her) in Matthew 15:21–28 (also see Matthew 10:5). Jesus predicted that “repentance for the forgiveness of sins will be preached in [Christ’s] name to all nations, beginning at Jerusalem” (Luke 24:47, emphasis added).

The gospel of the kingdom

was to be a

blessing to the whole world,

but it

​was natural that it be first

proclaimed to Israel.

When Paul speaks of the gospel bringing salvation “first to the Jew” in Romans 1:16, he alludes to the special relationship the Jews had to the Messiah. The Christ was the Son of David, and the hope of the Messiah had long been held by the Jews (see Luke 2:38). So, when the gospel of Christ was first proclaimed, the Jews had priority. We see this prioritization in Paul’s first missionary journey. Every time they would come to a new city, Paul and Barnabas would preach in the synagogue to the Jews in that city. In Pisidian Antioch, they were so opposed by the unbelieving Jews that the missionaries said, “We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles” (Acts 13:46).
The persecution in Antioch continued, and Paul and Barnabas were eventually expelled, so they went to the next town (verse 51).

There are several important things to note about Paul’s statement that

the power of God in the gospel

“brings salvation to everyone

who believes:

first to the Jew,

then to the Gentile.” 


First, God did not cease saving Jews in order to save Gentiles.

In all of his missionary journeys, Paul continued to

preach first in the synagogues.

God continues to desire the salvation of all the world

(John 3:16–18; 1 Timothy 2:4).
​

Second, Jews are neither better nor worse than Gentiles.

All need the Savior, and, in Christ, all are on equal spiritual footing. Colossians 3:10–11 reminds us we “have put on the new self, which is being renewed in knowledge in the image of its Creator. Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.”

The believing Gentile is just as welcome in the family of God as the believing Jew.

The Jew who has faith in Christ Jesus

is just as secure in his salvation as the born-again Gentile.

Finally, salvation comes the same way to both Jews and Gentiles. It is for “everyone who believes” (Romans 1:16).

Jesus is the only way of salvation (Acts 4:12; John 14:6) regardless of one’s heritage. Paul said, “I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus” (Acts 20:21). Galatians 3:26–28 says,
​ “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, neither slave nor free, nor is there male and female,

for you are all one in Christ Jesus.”

All must come to Jesus in faith for salvation, and all are equally accepted by Him when they do.

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).



Mourning Turned to Joy

(Matthew 2:16–18)

At that time,”
declares the LORD,
​
“I will be the God of all the families of Israel,

and
they will be My people.”

2This is what the LORD says: 
“The people who survived the sword 
found favor in the wilderness 
when Israel went to find rest.”

3The LORD appeared to us in the past, saying:
“I have loved you with an everlasting love; 
therefore I have drawn you with loving devotion.
​
4Again I will build you, and you will be rebuilt, 

O Virgin Israel. 

Again you will take up your tambourines 
and go out in joyful dancing.

5Again you will plant vineyards on the hills of Samaria; 
the farmers will plant and enjoy the fruit.

6For there will be a day when watchmen will call out 
on the hills of Ephraim, 

‘Arise, let us go up to Zion, 
to the LORD our God!’”
For this is what the LORD says: 
“Sing with joy for Jacob; 
shout for the foremost of the nations! 
Make your praises heard, and say, 
‘O LORD, save Your people, 
the remnant of Israel!’

behold, I will bring them from the land of the north 
and gather them from the farthest parts of the earth, 
including the blind and the lame, 
expectant mothers and women in labor. 

They will return as a great assembly!

They will come with weeping, 
and by their supplication I will lead them; 
I will make them walk beside streams of waters, 
on a level path where they will not stumble. 

For I am Israel’s Father, 
and Ephraim is My firstborn.”

Hear, O nations, the word of the LORD, 
and proclaim it in distant coastlands: 

“The One who scattered Israel will gather them and keep them 
as a shepherd keeps his flock.
11For the LORD has ransomed Jacob 
and redeemed him from the hand that had overpowered him.

12They will come and shout for joy on the heights of Zion; 
they will be radiant over the bounty of the LORD--
the grain, new wine, and oil, 
and the young of the flocks and herds. 

Their life will be like a well-watered garden, 
and never again will they languish.
Then the maidens will rejoice with dancing, 
young men and old as well. 

I will turn their mourning into joy, 
and give them comfort and joy for their sorrow.

I will fill the souls of the priests abundantly, 
and will fill My people with My goodness,” 
declares the LORD.

this is what the LORD says: 
​
“A voice is heard in Ramah, 
mourning and great weeping, 
Rachel weeping for her children 
and refusing to be comforted, 
because they are no more.”

This is what the LORD says: 

“Keep your voice from weeping 
and your eyes from tears, 

for the reward for your work will come, 
declares the LORD. 

Then your children will return 
from the land of the enemy.

So there is hope for your future, 
declares the LORD, 
and your children will return 
to their own land.

I have surely heard Ephraim’s moaning: 
‘You disciplined me severely, 
like an untrained calf. 

Restore me, that I may return, 
for You are the LORD my God.

19After I returned, I repented; 
and after
I was instructed, I struck my thigh in grief. 

I was ashamed and humiliated 
because I bore the disgrace of my youth.’

20Is not Ephraim a precious son to Me, 
a delightful child? 
Though I often speak against him, 
I still remember him. 

Therefore My heart yearns for him;
I have great compassion for him,” 
declares the LORD.

“Set up the road markers, 
put up the signposts. 

Keep the highway in mind, 
the road you have traveled. 

Return, O Virgin Israel, 

return to these cities of yours.

How long will you wander, 

O faithless daughter? 

For the LORD has created a new thing

in the land--

a woman will shelter a man.”

This is what the LORD of Hosts, the God of Israel, says: “When I restore them from captivity, they will once again speak
this word in the land of Judah and in its cities: ‘May the LORD bless you, O righteous dwelling place, O holy mountain.’

And Judah and all its cities will dwell together in the land, the farmers and those who move with the flocks,
for I will refresh the weary soul and replenish all who are weak.”




The New Covenant

(Hebrews 8:6–13)

26At this I awoke and looked around. My sleep had been most pleasant to me.

27“The days are coming,” declares the LORD, “when I will sow the
house of Israel and the house of Judah with the seed of man and of beast. 

Just as I watched over them to uproot and tear down, to demolish, destroy, and bring disaster,

so I will watch over them to build and to plant,” declares the LORD.

29“In those days, it will no longer be said: 
‘The fathers have eaten sour grapes, 
and the teeth of the children are set on edge.’

30Instead, each will die for his own iniquity.
If anyone eats the sour grapes, his own teeth will be set on edge.
​
31Behold, the days are coming, declares the LORD, 

when I will make a new covenant 
with the house of Israel 
and with the house of Judah.
32It will not be like the covenant 
I made with their fathers 
when I took them by the hand 
to lead them out of the land of Egypt--
a covenant they broke, 
though I was a husband to them,
declares the LORD.

33“But this is the covenant I will make with the house of Israel 
after those days, declares the LORD. 

I will put My law in their minds 
and inscribe it on their hearts. 
And I will be their God, 
and they will be My people.

34No longer will each man teach his neighbor or his brother, 
saying, ‘Know the LORD,’ 
because they will all know Me, 
from the least of them to the greatest, declares the LORD. 
For I will forgive their iniquities 
and will remember their sins no more.”

35Thus says the LORD, who gives the

sun for light by day,

who sets in order the moon and stars for

light by night,

who stirs up the sea so that its waves roar--

the LORD of Hosts is His name:

36“Only if this fixed order departed from My presence, 
declares the LORD, 
would Israel’s descendants ever cease 
to be a nation before Me.”

37This is what the LORD says: 

“Only if the heavens above could be measured 
and the
foundations of the earth below searched out 
would I reject all of Israel’s descendants 
because of all they have done,” 

declares the LORD.

38“The days are coming,”i declares the LORD, “when this city will be rebuilt for Me, from the tower of Hananel to the Corner Gate. 
39The measuring line will once again stretch out straight to the hill of Gareb and then turn toward Goah. 
40The whole valley of the dead bodies and ashes, and all the fields as far as the Kidron Valley, to the corner of the Horse Gate to the east,
will be holy to the LORD.
It will never again be uprooted or demolished.”


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.

​It may seem odd to couple together two terms that seem to occupy Testamental extremes, one being predominantly an Old Covenant association, and the other, not only New Covenant, but Millennial Age.   

The profound involvement is between these two institutions: 

Passover, and Christ’s Bride

 The matrix between these two, of course, is the Paschal Lamb of God, 

who is the affianced Husband of the Bride! 
 
 Jesus instituted the last Supper with His collection of Jewish disciples, who knew the Passover liturgy since they were old enough to think.  Suddenly in the middle of the liturgy, after the third cup, completely out of place, Jesus, on His way to pay the bride price with His own blood, turns to those disciples and

says to them in the language of the culture,

“This cup is the New Covenant in my blood” I love you, Will you be my bride? 
 
This element in the presentation of Christ’s last physical Passover conveys a subliminal message not apparent to those unfamiliar
with the culture of that era, but which, no doubt, came across to those in the Upper Room.  

The Jewish marriage proposal ceremony was conducted, but the ceremony carries further. 

In presenting the cup, if the young girl accepted the young man’s proposal of marriage,

she would take the cup from him and drink of it. 

To seal their betrothal,

the young man would then take back

the cup from her and he would drink of it himself!
 
Jesus Christ, our Passover, formally presented the

New Covenant to His Bride, at Passover,

in the format of a first century Jewish marriage proposal. 

But, He pointedly declined to drink of that cup just then, as the Biblical narrative specifically states! 

At that point in the ceremony where He, as the prospective bridegroom, would have partaken of the cup Himself,

He made a rather startling statement, that He would not drink of it from that day onward,

until He drank of it Anew, with them,

in the

Millennial Kingdom! 

This mention suggests that the disciples understood the significance, because after each of them had partaken of it, as

He asked them to, at the time the cup was passed back to Him, at that very moment in time when

He would be expected to drink of it,

He announced that He would not!  


Two things we need to note:  First, their mention of this detail suggests that they understood that this new liturgy was borrowed
from a formal proposal of marriage, and that His partaking of that cup at that time would have sealed that betrothal
.  (It does not say there why He didn’t partake, though there was an important reason!)  

Second, later that evening, He said, “The cup which the Father gave me, shall I not drink it?” 

These details, woven into the New Testament narrative years later suggest they knew that

He was here proposing marriage

to His Bride: 

Not only including them, but many others

to follow. 

That’s why He deferred drinking of that cup until the

establishment of the Kingdom! 

​
So that additional numbers could also be added

to the Bride! 


That opportunity remains open until that day when

He partakes of

that cup anew, with them, Himself. 

That occasion will conclude the current opportunity

and seal the number.


Beyond that time,

it will no longer be possible to become a part of the

Bride of Christ! 

Those called into the Family


who are not

receptive of the Passover invitation,

or who come after

 that great Passover in the Kingdom,

will be included,


 “This do in remembrance of me.”  

The Apostle Paul, years later,

specifically instructed us to

keep the Passover, 


“Christ, our Passover is sacrificed for us, therefore let us keep the feast.” 


 (1st Corinthians 5:7),

and gave specific instructions on how to keep it, in 1st Cor.11:23-29. 

Here we have a clear New Testament instruction to keep the feast of Passover

 It is not an observance that is suspended between the last pre-crucifixion evening and the Kingdom occasion. 

Paul wouldn’t have said,

 “For as often as you eat this bread, and drink this cup, you do shew the Lord’s death til He come.”

 if he didn’t expect they would be observing it

The Passover is every bit a New Covenant institution! 

Christ personally reinstituted its true observance, instructed that we keep it a perpetual memorial, then inspired the Apostle Paul
decades later to issue instructions to keep it, then to repeat the instructions as to how to keep it, observing both its
external essentials, but not without the proper internal essential, a ‘worthy’ spiritual state! 
 
The early Church understood. 

  Passover

wasn’t intended to be for everyone.  We should note that the statement, 

“Many are called, but few are chosen”(Matt.22:14) 

was made in the context of marriage! 

 Is there a ‘chosen inner circle’ who will comprise the Bride of Christ, who keep it?  

Think about that!
 
The new interrelationship between these two young people illustrates something

very profound with respect to the existence

of and the comparison between the two covenants: The Old and the New.
 
Presenting the New Covenant in this context, illustrates something we need to comprehend.  Too many are quick to disregard
completely all Old Covenant proscriptions in favor of the New. 
 
 Consider what those two young people would have thought regarding the Old Covenant.  

That covenant, under which  each lived as individuals, set prohibitions against murder, theft, adultery, lust, idolatry, disrespect of parents, among others.  In coming into this ‘NEW’ covenant, would all of those disappear in favor of only those being made individually and personally between just themselves?  

In other words, would all requirements imposed upon them in society be abolished in favor of a whole new set of requirements?   The flaws in that logic should be obvious. 
 
No, all of the moral standards under which they functioned as citizens in their culture would have remained, just as before.  What was ‘new’ were the commitments now being made between themselves which still involved the same standards!  Those same standards were now elevated to a higher degree of application. 

Breaking any of those standards, such as adultery, murder or theft, against each other became infinitely more offensive than ever before, because they were entering into a relationship that involved mutual devotion and trust! 
 
If a man were to steal from his wife, it’d be the same crime as if from any stranger, except for the higher level of commitment and trust involved within a betrothed or married state.  Upon entering a ‘new covenant’, fidelity and trust between these two individuals makes the moral standard infinitely more personal. 

Compliance with the moral standards of the society, between themselves, becomes elevated to a
matter of the heart, and any infraction thereafter is magnified to a more serious offence.
 
It wasn’t a matter of scrapping the old moral code in favor of a new one.  It was a reincorporation of
those former standards to a higher intrapersonal commitment level than before!.

As betrothed individuals, those same standards become all the more obligatory, as the ‘new’ covenant bound the
​two to one another, it becoming an even higher level offence should any of those standards be violated with respect to each other! 
 
The New Covenant did not abolish the Old,

it elevated it to a new interpersonal commitment level,

being now made also a matter of the heart,

not just rote performance out of fear of punishment. 

Those same laws still applied,

only to a much higher degree, between the covenant makers!
 
That inference is also apparent in the perfectly consistent illustration Jesus chose to use when first introducing the New Covenant to His prospective Bride: Spiritual Israel: “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:  Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, 

... But this shall be the covenant that I will make with the house of Israel;

​After those days, saith the LORD, 

 I will put my law in their inward parts,

and

write it in their hearts;” 


 (Jeremiah 31:31-33 and Hebrews 8:8-10) 


 This latter New Testament reference,

being verbatim with the other one,

demonstrates their perceptions of God’s Law

being made

a matter of the heart hadn’t changed

one iota even three decades after it was first proposed!

 
This is the prior perception

the disciples there in the Upper Room,

at that most significant Passover,

would have had toward a New Covenant.

 It would not have occurred

to them that the New abolished the Law,

but rather, that it internalized it,

making their

commitment to it all the more deeply personal
​
 
The thoughtful

​ illustration Jesus specifically chose to use in formally

presenting the New Covenant to His Church,

His prospective Bride,

​for the first time, solidly reinforced that perception
​
​




Psalm 119:105 

Your Word is a Lamp to My Feet

And a Light to my Path



Matthew 5:14-16 

“You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.


Matthew 25:1 

“Then the kingdom of heaven

will be like ten virgins who

took their

lamps and went to meet

the bridegroom


Proverbs 6:23 

For the commandment is a lamp and

the teaching a light,

and the reproofs of discipline are

the way of life,


​Then Solomon began to build the house of the Lord 

in Jerusalem on Mount Moriah,

where the Lord had appeared to David his father,

at the place that


David had appointed,

on the

threshing floor of Ornan the Jebusite


1 Chronicles 21:18-27
​
Then the angel of the LORD commanded Gad to say to David,

that David should go up…


It was in the threshing-floor of Ornan the Jebusite that the angel of the Lord sheathed his sword and where the voice of the Lord was heard, "It is enough, stay now thine hand." There, by Divine command, the altar was to be reared. The Lord's altar in a barn! Well, what matters it? The altar hallows the barn.

Christ is the True sacrificial Altar,

​and

whatever or whoever he touches

becomes the

Temple of the Holy Ghost

Was probably the Hebrew or Jewish name of the owner of this threshing-floor; Araunah his Jebusite or Canaanitish name. We see in the twenty-third verse the noble generosity of this man in offering to present David with the threshing-floor, oxen, instruments, and wheat, free of cost. It is true that in some cases (see Genesis 23.) this apparent generosity, accompanied with so much Eastern courtesy and politeness, is only a thin guise to cover larger expectations from those to whom it is made. This Abraham well knew when he so resolutely declined the offer of the sons of Herb. This was not the case with Ornan. His was the offspring from the noble and generous heart of one who loved and served God. The inspired penman gives us the true interpretation of Ornan's offer when he says (2 Samuel 24:23), "All these things did Araunah, as a king, give unto the king." But however kingly Araunah's conduct was here,

David felt he could not accept it.

God must not be put off with that which costs us nothing. "Thou hast offered me no sweet cane with money," was God's charge of old against Israel "Ye offer the blind and the lame for sacrifice. Is it not evil?" said Malachi. It is the law of life.

That which costs us nothing is not worth having; how much less when offered to God! The widow's two mites are of more value than all the gifts of gold in the temple chest. So David would only have the threshing-floor for the Lord's temple at the" full price." And mark the typical character of this threshing-floor. It was there the sword of vengeance was sheathed. It was there God's voice was heard," Stay now thine hand, it is enough." It was there the hallowed fire descended in token of God's acceptance of the victim on the altar; and there consequently the future temple was to be erected which exceeded in glory all that Israel had ever seen. So, centuries after, the cross of Christ was the substance of which all this was only the shadow. In that cross we see the sword of God's wrath against sin for ever sheathed.

We hear God's voice saying, "Behold the Lamb of God, which taketh away the sin of the world!" In the midnight darkness, the earthquake, the rent rocks, the opened graves, and the rent veil, we hear God's voice again from heaven, testifying to the majesty of that Sacrifice, and drawing from the lilts of even heathen bystanders, "Surely this was the Son of God."

And on that Sacrifice, that one Offering once offered,

we see built the

Great Spiritual Temple of Christ's body, the Church

"Other foundation can no man lay than that which is laid,

Christ Jesus."

May we take up David's language and say,"

This is the house of the Lord God,

and this is the altar of the burnt offering for Israel."

Psalm 119 is a long acrostic poem
dedicated singularly to honoring and proclaiming the 

value of God’s Word. 

In verse 105, the psalmist declares to the Lord,

“Your word is a lamp to my feet and a light to my path”

Just as a lamp brightens a path for

our feet to walk,

God’s Word provides

The illumination and guidance we need

to walk in this world.

The word translated “Lamp” in this passage
is ner 
In the original Hebrew

It refers to a small 

Clay Lantern with a solitary wick

The psalmist

describes the Word of God as a Lamp Carried

on his journey

To distinguish the way

The Light of God’s Word

allows us to See the Right direction

It is God’s

Guidance for our travels through

Life on earth

Proverbs 6:23 offers a companion thought:

For this command

Is a Lamp, ​this teaching is a Light,
and
correction and instruction are

The Way to Life.”

The overarching message of Psalm 119 is that great blessings belong to those who love, honor, and obey the Word of God. In the second stanza, the psalmist turns his focus to the purifying power of God’s Word, asking and answering this question: “How can a young man cleanse his way? By taking heed according to Your word”

(Psalm 119:9, NKJV).

The New Living Translation renders this verse like so: “How can a young person stay pure? By obeying your word.” Personal holiness is apprehended by living according to the commands and precepts found in Scripture. The passage goes on to affirm, “I seek you with all my heart; do not let me stray from your commands. I have hidden your word in my heart that I might not sin against you” (Psalm 119:10–11). Outward obedience flows from an inward heart that seeks after God.

When we delight in God’s law and have it hidden deep in our hearts like a priceless treasure, our steps will not falter (Romans 7:22; Psalm 37:31). We will take pleasure in doing God’s will (Psalm 40:8). Our ways will be clean because God’s Word is a lamp to light our path (Psalm 119:105).

God’s Word has a purifying effect (John 17:17). The apostle Paul taught that Jesus Christ sanctifies the church “to make her holy, cleansing her by the washing with water through the word” (Ephesians 5:26). The apostle Peter attested to a purification or soul-cleansing that comes through obedience to the truth—“the living abiding word of God” (1 Peter 1:22–23). When Jesus spoke about being the true Vine, He told His disciples, “You have already been pruned and purified by the message I have given you” (John 15:3, NLT).

The Lord’s message is His truth, His teachings, and His commands in Scripture. He reveals His Word to us that we may live by it entirely, wisely, securely, and well. The Word of God is a purifying force for both young and old. Paul instructed the Colossians to “let the word of Christ dwell richly among you, in all wisdom teaching and admonishing one another through psalms, hymns, and spiritual songs, singing to God with gratitude in your hearts” (Colossians 3:16, CSB).

A young man can cleanse his way by making the pursuit of God’s Word a way of life. Scripture promises that those who are directed on the path of God from an early age will never depart from it (Proverbs 22:6; Ephesians 6:4; Deuteronomy 11:19). Paul told his protégé, Timothy, “You have been taught the holy Scriptures from childhood, and they have given you the wisdom to receive the salvation that comes by trusting in Christ Jesus” (2 Timothy 3:15, NLT).

God’s Word must become our counselor (Psalm 119:24), healer (Psalm 107:20), encourager (Acts 20:32), and provider of hope, faith, truth, and life (Romans 15:4; Colossians 1:5–6). Peter said, “For you have been born again, but not to a life that will quickly end. Your new life will last forever because it comes from the eternal, living word of God” (1 Peter 1:23, NLT).

The writer of Hebrews describes the powerful and purifying influence of God’s Word in our lives: “For 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).

Scripture overflows with practical wisdom for young men who wish to stay pure. The first cleansing step in our faith journey is repentance and confession of sin, not just once but whenever we fall into sin (1 John 1:9; James 5:16). The Bible instructs us to flee temptation (James 1:14; 1 Corinthians 10:13) and every form of evil (1 Thessalonians 5:22), renew our minds (Romans 12:2; Philippians 4:8), treat young women as sisters with all purity (1 Timothy 5:2), and surround ourselves with godly mentors and influencers who will hold us accountable (Galatians 6:1–5; 1 Thessalonians 5:11; Hebrews 10:25). These are just a handful of biblical guidelines for keeping our way pure.

How can a young man cleanse his way? By the same means all believers do—by accepting God’s Word and letting it continue to do its work in us (1 Thessalonians 2:13). If we delight in God’s Word, study it, reflect on it, and meditate on it day and night, we will keep our lives pure through obedience (2 Timothy 2:15; Psalm 1:2; 119:15, 97).

The unparalleled importance and power of God’s Word in the life of those who love, honor, and obey it is the theme of Psalm 119. In verse 11, the psalmist acknowledges, “I have hidden your word in my heart that I might not sin against you,” stressing the purifying quality of the Word of God to keep believers from straying into sin. Outward obedience comes from having the Scriptures buried deep within our hearts like a priceless treasure.

How can we have God’s Word hidden in our hearts? Let’s start by gaining a better understanding of what the psalmist is saying. The word for “hidden” in the original Hebrew means “to treasure, to regard as highly valued, to hide, keep, save up, store.” Translations range from “I have treasured your word in my heart” (CSB), to “I have stored up your word in my heart” (ESV), to “I’ve banked your promises in the vault of my heart” (The Message).

God’s Word is the agent of His Spirit used to cleanse the hearts of all who believe in Christ and are saved (Ephesians 5:25–27). And it is through keeping God’s Word securely planted in our hearts and living according to what it says that believers continue to walk in holiness (Psalm 37:31; 119:9).

The Lord commanded Israel, “Fix these words of mine in your hearts and minds; tie them as symbols on your hands and bind them on your foreheads. Teach them to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up. Write them on the doorframes of your houses and on your gates” (Deuteronomy 11:18–20). This passage mentions several of the ways we can hide, treasure, and store up God’s Word in our hearts. Let’s explore these in detail.

​Only God’s Word provides the direction we need. Second Peter 1:19 describes it as a reliable lamp shining in a dark place: “We also have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts.”

The apostle Paul told his young protégé, Timothy, “All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right. God uses it to prepare and equip his people to do every good work” (2 Timothy 3:16–17, NLT). If we study God’s Word frequently and diligently, if we give it our full attention, it will provide us with the direction, correction, and wisdom we need to succeed in life and do the Lord’s work.

Obeying God’s Word brings blessings and rewards: “Oh, the joys of those who do not follow the advice of the wicked, or stand around with sinners, or join in with mockers. But they delight in the law of the LORD, meditating on it day and night. They are 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; see also Exodus 15:26; Psalm 128:1; James 1:22–25). On his deathbed, King David told his son Solomon, “Keep the charge of the LORD your God, walking in his ways and keeping his statutes, his commandments, his rules, and his testimonies, as it is written in the Law of Moses, that you may prosper in all that you do and wherever you turn” (1 Kings 2:3, ESV).

God’s Word has extraordinary power, says Hebrews 4:12: “For 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.” The Word of God is alive because He is a living God (Hebrews 3:12; 2 Corinthians 6:16). His words are full of energy, life, power, and productivity—they cause things to happen (Psalm 33:9). If we allow it to, if we don’t ignore it, God’s Word will take an active presence in our lives. We can trust the Word of God to accomplish whatever purpose God intends for it and to prosper wherever He sends it (Isaiah 55:11). For this reason, we ought to study it (2 Timothy 2:15), meditate on it (Psalm 119:97), hold firmly to it (Philippians 2:16), and hide it in our hearts (Psalm 119:11).

Christians can say to God, “Your word is a lamp to my feet and a light to my path” because the Word of God is the living energy that actively provides illumination, insight, direction, and guidance for our pilgrimage through a dark and sinful world.


Isaiah 42:6
“I, the LORD, have called you for a righteous purpose, and I will take hold of your hand. I will keep you and appoint you to be a covenant for the people and a light to the nations,

Isaiah 49:6
He says: “It is not enough for You to be My Servant, to raise up the tribes of Jacob, and to restore the protected ones of Israel. I will also make You a light for the nations, to bring My salvation to the ends of the earth.”

Isaiah 60:1-3
Arise, shine, for your light has come, and the glory of the LORD rises upon you. / For behold, darkness covers the earth, and thick darkness is over the peoples; but the LORD will rise upon you, and His glory will appear over you. / Nations will come to your light, and kings to the brightness of your dawn.

John 1:4-9
In Him was life, and that life was the light of men. / The Light shines in the darkness, and the darkness has not overcome it. / There came a man who was sent from God. His name was John. ...

Acts 13:47
For this is what the Lord has commanded us: ‘I have made you a light for the Gentiles, to bring salvation to the ends of the earth.’”

Acts 26:23
that the Christ would suffer, and as the first to rise from the dead, would proclaim light to our people and to the Gentiles.”

Matthew 4:16
the people living in darkness have seen a great light; on those living in the land of the shadow of death, a light has dawned.”

John 8:12
Once 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.”

John 12:46
I have come into the world as a light, so that no one who believes in Me should remain in darkness.

Isaiah 9:2
The people walking in darkness have seen a great light; on those living in the land of the shadow of death, a light has dawned.

Isaiah 11:10
On that day the Root of Jesse will stand as a banner for the peoples. The nations will seek Him, and His place of rest will be glorious.

Romans 15:8-12
For I tell you that Christ has become a servant of the circumcised on behalf of God’s truth, to confirm the promises made to the patriarchs, / so that the Gentiles may glorify God for His mercy. As it is written: “Therefore I will praise You among the Gentiles; I will sing hymns to Your name.” / Again, it says: “Rejoice, O Gentiles, with His people.” ...

Revelation 21:23-24
And the city has no need of sun or moon to shine on it, because the glory of God illuminates the city, and the Lamb is its lamp. / By its light the nations will walk, and into it the kings of the earth will bring their glory.

Malachi 4:2
“But for you who fear My name, the sun of righteousness will rise with healing in its wings, and you will go out and leap like calves from the stall.

Psalm 98:2-3
The LORD has proclaimed His salvation and revealed His righteousness to the nations. / He has remembered His love and faithfulness to the house of Israel; all the ends of the earth have seen the salvation of our God.

Isaiah 9:2
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.

Isaiah 42:6,7
I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; … 

Isaiah 49:6
And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.

Psalm 85:9
Surely his salvation is nigh them that fear him; that glory may dwell in our land.

Isaiah 4:2

In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.

Isaiah 45:25

In the LORD shall all the seed of Israel be justified, and shall glory


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 helpmeet comes from Genesis 2:18 in the King James Version of the Bible, which says, “It is not good that the man should be alone; I will make him an help meet for him.” Meet in this context is an adjective that means “suitable.” What the verse actually says is that God created a “help” for Adam, and this helper was “meet” (suitable, fit, proper) for him. Through the years the phrase help meet morphed into a single word, helpmeet, which is sometimes used as a synonym for helpmate, meaning “spouse” or “companion.” Modern translations render the phrase in Genesis 2:18 as “a helper fit for him” (ESV); “a helper suitable for him” (NIV and NASB); or “a helper comparable to him” (NKJV).

It is interesting to note that the only part of God’s creation declared to be “not good” concerns Adam’s solitary state. God stated that it was not good for man to be alone (Genesis 2:18). A man is, by nature, a social creature; God created us to need companionship. And, of course, a man alone cannot propagate. Adam by himself was incomplete. This is why God created Eve as a “help meet”: to complete Adam, to provide society for him, and to enable him to produce children. Eve was exactly what Adam needed—a helper suitable for him.

After Jesus announced to His disciples that He would be leaving them soon, He gave them a statement of great encouragement: “And I will ask the Father, and He will give you another Counselor to be with you forever—the Spirit of Truth”

(John 14:16–17).

The Greek word translated “Comforter” or “Counselor” (as found in John 14:16, 26; 15:26; and 16:7) is parakletos. This form of the word is unquestionably passive and properly means “one called to the side of another”; the word carries a secondary notion concerning the purpose of the calling alongside: to counsel or support the one who needs it. This Counselor, or Paraclete, is God the Holy Spirit, the third Person of the Trinity who has been “called to our side.” He is a personal being, and He indwells every believer.

During His earthly ministry, Jesus had guided, guarded, and taught His disciples; but now, in John 14—16, He is preparing to leave them. He promises that the Spirit of God would come to the disciples and dwell in them, taking the place of their Master’s physical presence. Jesus called the Spirit “another Comforter”—another of the same kind. The Spirit of God is not different from the Son of God in essence, for both are God.

During the Old Testament age, the Spirit of God would come on people and then leave them. God’s Spirit departed from King Saul (1 Samuel 16:14; 18:12). David, when confessing his sin, asked that the Spirit not be taken from him (Psalm 51:11). But when the Spirit was given at Pentecost, He came to God’s people to remain with them forever. We may grieve the Holy Spirit, but He will not leave us. As Jesus said in Matthew 28:20, “Surely I am with you always, to the very end of the age.” How is He with us when He is in heaven, seated at the right hand of the Father? He is with us by His Spirit (the Helper—the Parakletos).

To have the Holy Spirit as our Paraclete is to have God Himself indwelling us as believers. The Spirit teaches us the Word and guides us into truth. He reminds us of what Jesus has taught so that we can depend on His Word in the difficult times of life. The Spirit works in us to give us His peace (John 14:27), His love (John 15:9–10), and His joy (John 15:11). He comforts our hearts and minds in a troubled world. The power of the indwelling Paraclete gives us the ability to live by the Spirit and “not gratify the desires of the sinful flesh” (Galatians 5:16). The Spirit can then produce His fruit in our lives (Galatians 5:22–23) to the glory of God the Father. What a blessing to have the Holy Spirit in our lives as our Paraclete—our Comforter, our Encourager, our Counselor, and our Advocate!

Citing Psalm 118:6, the author of Hebrews writes, “The Lord is my helper; I will not fear; what can man do to me?” (Hebrews 13:6, ESV). Here, believers are encouraged to rely on God for all their needs, especially in times of persecution. Because the Lord is on our side, we do not have to fear anyone or anything (Romans 8:31; 1 John 4:4).

The book of Hebrews was written to encourage Christians to persevere through trials and tribulations (Hebrews 10:32–34). Hebrews 13:6, then, is not just a statement of belief in God’s power and provision but is also a reminder to hold fast to our faith: “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2–4, ESV). In doing so, James says, we will “receive the crown of life, which God has promised to those who love him” (verse 12, ESV).

“The Lord is my helper” (Hebrews 13:6) is a declaration that represents continual reliance on God’s omnipotence. In Psalm 46:1, the psalmist writes, “God is our refuge and strength, an ever-present help in trouble.” God is a constant source of help, reinforcing the idea that divine assistance is always available. For this reason, we should seek Him in every situation (1 Chronicles 16:11), knowing that His power is greater than our own (Matthew 19:26).

Next, the author of Hebrews writes, “I will not fear” (Hebrews 13:6, ESV). Although fear is a natural emotion, especially in troublesome and uncertain times, we are challenged to rise above it by placing our trust in God. In Philippians 4:11–13, the apostle Paul writes, “I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do all this through him who gives me strength.” In short, contentment is a direct result of entrusting our fears and concerns to God (Matthew 10:28; 1 Peter 5:7).

“What can man do to me?” (Hebrews 13:6, ESV) is a rhetorical question that highlights the limitations of human power compared to God’s power. This is not a display of arrogance; rather, it is a recognition of the relative insignificance of human threats before an all-powerful God:

“Lift up your heads, you gates;

be lifted up, you ancient doors,

that the King of glory may come in

Who is this King of glory?

The Lord strong and mighty,

the Lord mighty in battle”

(Psalm 24:7–8)


Since God is committed to working everything for our good

(Romans 8:28),

we have absolutely nothing to fear.

Hebrews 13:6 reflects a broader biblical theme of placing one’s confidence in God rather than our own finite understanding or circumstance. In Proverbs 3:5–6, Solomon advises us to “trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.” May we always believe that “the Lord is my helper.”

In 2 Corinthians 4:7, Paul makes a beautiful statement that “we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves.” The context helps us understand what is the treasure in earthen vessels (other translations say “jars of clay”). Paul is exhorting his readers that, even though there is great difficulty in their ministry, he is encouraged (2 Corinthians 4:1). He acknowledges that in his ministry he had received mercy and that he and the others who shared that ministry are not losing heart (in this case he is also referring to Timothy, see 2 Corinthians 1:1). They could have confidence because they were walking in the truth of God’s Word and not in their own cleverness or craftiness (2 Corinthians 4:2). Because their confidence was in His truth and not their own ability, they could fulfill their ministry with good conscience even as God could observe their actions (2 Corinthians 4:2).

Even though Paul and Timothy’s gospel-proclaiming ministry was at times met with rejection, it was not because of any flaw in the good news itself. Unbelievers suffer from a blindness of the mind and are unable to see the “light of the gospel of the glory of Christ who is the image of God” (2 Corinthians 4:3–4). Because of this great need, the message of the gospel is so important. They weren’t proclaiming or promoting themselves; rather, they were serving others by proclaiming the message of Jesus Christ (2 Corinthians 4:5). The light that Paul and Timothy were proclaiming had come from God—that same God who had originally created light (Genesis 1:3) and who had determined that Christ would come to provide light to humanity (John 1:4–9). God had accomplished the creation of light and the coming of Jesus. What He determines shall happen; it will indeed take place, and God had shone light in Paul’s and Timothy’s hearts that they would be equipped to present the wonderful truth of Jesus Christ and the eternal life He provides (2 Corinthians 4:6). It is for this reason that Paul explains that they have the treasure in earthen vessels (2 Corinthians 4:7) and why that is significant.

Paul says elsewhere that, if he will boast, he will boast in the Lord (2 Corinthians 10:17). He is doing exactly that here when he says that they have the treasure in earthen vessels (2 Corinthians 4:7). The marvel that Paul is communicating is that, even as Paul and Timothy (and presumably the other disciples) were proclaiming Christ, they were not fulfilling this responsibility in their own power. Instead, God had provided the life, the power, and the message. Paul understood that those who were doing the actual proclaiming were simply earthen vessels—with no glory or merit of their own. As he said to the Corinthians in his previous letter, “Neither the one who plants nor the one who waters is anything, but God who causes the growth” (1 Corinthians 3:7). Such lowly and humble people were given an incredible treasure—the personal and lifegiving knowledge of Jesus Christ in their own lives and the good news to proclaim to others. This shows how surpassing is the strength and power of God, and those who hear the message can be encouraged that the power is from God and His truth. The power does not originate in the cleverness or strength of people.

As God uses broken and imperfect people, we can also be encouraged that God can use us to accomplish important things and that, when we use the tools He provides, the power is not our own, but His. We are simply earthen vessels / jars of clay; the treasure is God’s gift inside.

The word shekinah does not appear in the Bible, but the concept clearly does. The Jewish rabbis coined this extra-biblical expression, a form of a Hebrew word that literally means “he caused to dwell,” signifying that it was a divine visitation of the presence or dwelling of the Lord God on this earth. The Shekinah was evident when the Israelites set out from Succoth in their escape from Egypt. There the Lord appeared in a cloudy pillar in the day and a fiery pillar by night: “After leaving Succoth they camped at Etham on the edge of the desert. By day the LORD went ahead of them in a pillar of cloud to guide them on their way and by night in a pillar of fire to give them light, so that they could travel by day or night. Neither the pillar of cloud by day nor the pillar of fire by night left its place in front of the people” (Exodus 13:20–22).

God spoke to Moses out of the pillar of cloud in Exodus 33, assuring him that His Presence would be with the Israelites (v. 9). Verse 11 says God spoke to Moses “face to face” out of the cloud, but when Moses asked to see God’s glory, God told Him, “You cannot see My face; for no man shall see Me, and live” (v. 20). So, apparently, the visible manifestation of God’s glory was somewhat muted. When Moses asked to see God’s glory, God hid Moses in the cleft of a rock, covered him with His hand, and passed by. Then He removed His hand, and Moses saw only His back. This would seem to indicate that God’s glory is too awesome and powerful to be seen completely by man. 

The visible manifestation of God’s presence was seen not only by the Israelites but also by the Egyptians: “During the last watch of the night the LORD looked down from the pillar of fire and cloud at the Egyptian army and threw it into confusion. He made the wheels of their chariots come off so that they had difficulty driving. And the Egyptians said, ‘Let’s get away from the Israelites! The LORD is fighting for them against Egypt’” (Exodus 14:24-25). Just the presence of God’s Shekinah glory was enough to convince His enemies that He was not someone to be resisted.

In the New Testament, Jesus Christ is the dwelling place of God’s glory. Colossians 2:9 tells us that “in Christ all the fullness of the Deity lives in bodily form,” causing Jesus to exclaim to Philip, “Anyone who has seen me has seen the Father” (John 14:9). In Christ, we see the visible manifestation of God Himself in the second person of the Trinity. Although His glory was also veiled, Jesus is nonetheless the presence of God on earth. Just as the divine Presence dwelled in a relatively plain tent called the “tabernacle” before the Temple in Jerusalem was built, so did the Presence dwell in the relatively plain man who was Jesus. “He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him” (Isaiah 53:2). But when we get to heaven, we will see both the Son and the Father in all their glory, and the Shekinah will no longer be veiled (1 John 3:2).

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.

​The Bible mentions hyssop several times, mostly in the Old Testament. In Leviticus, God commanded His people to use hyssop in the ceremonial cleansing of people and houses. In one example, God tells the priests to use hyssop together with cedar wood, scarlet yarn, and the blood of a clean bird to sprinkle a person recently healed from a skin disease (likely leprosy). This act would ceremonially cleanse the formerly diseased person and allow him to reenter the camp (Leviticus 14:1–7). The same method was used to purify a house that had previously contained mold (Leviticus 14:33–53).

Hyssop is also used symbolically in the Bible. When the Israelites marked their doorposts with lamb’s blood in order for the angel of death to pass over them, God instructed them to use a bunch of hyssop as a “paintbrush” (Exodus 12:22). This was probably because hyssop was sturdy and could withstand the brushing, but it also likely signified that God was marking His people as “pure” and not targets of the judgment God was about to deal out to the Egyptians. 

David also mentions hyssop in Psalm 51:7: “Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow.” David does not refer to physical cleansing—rather, he is asking God to cleanse him spiritually as he confesses his sin.

Hyssop also appears at Jesus’ crucifixion, when the Roman soldiers offered Jesus a drink of wine vinegar on a sponge at the end of a stalk of hyssop (John 19:28–30). This was, in fact, Jesus’ last act before He declared His work on earth finished and gave up His spirit. While the hyssop stalk may have been used for purely practical purposes (i.e., it was long enough to reach to Jesus’ mouth as He hung on the cross), it is interesting that that particular plant was chosen. It is possible that God meant this as a picture of purification, as Jesus bought our forgiveness with His sacrifice. Just as in the Old Testament blood and hyssop purified a defiled person, so Jesus’ shed blood purifies us from the defilement of our sin.

​
The Prophecy of Simeon
​
Now there was a man in Jerusalem named Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him. The Holy Spirit had revealed to him that he would not see death before he had seen the Lord’s Christ. Led by the Spirit, he went into the temple courts.eAnd when the parents brought in the child Jesus to do for Him what was customary under the Law, Simeon took Him in his arms and blessed God, saying:

“Sovereign Lord, as You have promised, 
You now dismiss Your servant in peace.
For my eyes have seen Your salvation,

Which You have prepared in the sight of all people,
A light for revelation to the Gentiles, 
and for glory to Your people Israel.”

The Child’s father and mother were amazed

at what was spoken about Him.

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,
So that the thoughts of many hearts will be revealed--
and a sword will pierce your soul as well.”

The Hebrew word translated “tabernacle” is ohel, which means “a tent (as clearly conspicuous from a distance): a covering, (dwelling) (place), home, tabernacle, tent.” There are three main references to the tabernacle (or tent) of David: Isaiah 16:5, Amos 9:11, and Acts 15:16, in which the apostle James repeats the passage from Amos. The reference in Isaiah 16:5 refers to the tabernacle of David prophetically, pointing to One from the line of David who will someday sit on the throne and rule over all. This is referring to Jesus.

That leaves two other references to the tabernacle of David. In Acts 15:16, while speaking to the Jews, James uses Amos 9:11 to give credence to the recent conversion of the Gentiles in the early church. Many Jews were objecting to this because there was uncertainty as to how the Gentiles were to now keep the Law of Moses. The essential argument from Peter’s earlier experience with Cornelius, a Gentile, was that God was also calling Gentiles to Himself. The apostles were not to put on the Gentiles a burden that no one could ever keep (i.e. the Law of Moses).

From James’ words alone, it is clear that God’s promise through the prophet Amos—that He would “build again the tabernacle of David”—was related to what He was just then beginning to do, namely, visiting the Gentiles to take out from among them a people for His Name. After rehearsing what Simon Peter had just told the Jerusalem Christians—that God had chosen Peter as the instrument whereby He, for the first time, opened the way of salvation to the Gentiles—James plainly declared that God’s visitation of the Gentiles agreed with the words of the prophets (in general) and Amos (in particular). 

The “tabernacle” referred to in Acts 15:16, 

then, 

is the house of God open to all, 

both Jew and Gentile, 

who seek Him in order to worship in truth.

Hebrews 13:8 says,

“Jesus Christ is the same yesterday and today and forever.” 

Our God is 

immutable; that is, He is unchanging.

In Hebrews 13 the writer is encouraging readers to conduct themselves in a way that reflects a recognition of the superiority of Jesus Christ. The writer has already challenged readers to fix their eyes on Jesus and run the race with perseverance (Hebrews 12:1–2). As long as believers are fixing their eyes on Him, they can run without losing heart (Hebrews 12:3). Believers can be encouraged that He will never forsake them or leave them (Hebrews 13:5), and believers should imitate the examples of those who have had faith in Him (Hebrews 13:6). But all this encouragement and direction is only helpful if it is truth that God is the same yesterday, today, and forever. If God arbitrarily changes His character, then how can we have confidence that what He has said He will do? If we can’t rely on Him to do what He has said, then we cannot have confidence and certainty, and it is impossible to run the race with endurance.

Hebrews 13:8 gives us wonderful assurance that Jesus Christ is the same yesterday, today, and forever. This statement helps us look backward and forward so that we can know He is reliable today and that the things He has said are reliable. Jesus wasn’t some trendy preacher who rose in popularity and then faded into oblivion. Jesus had always existed as God (John 1:1; 8:58), He came in the flesh as a man in order to pay the human price owed to God for sin on behalf of all humanity (Philippians 2:5–8; 1 Corinthians 15:1–4), and He is in heaven working and interceding until He returns for His people to take them home (John 14:1–3; Romans 8:34). One day He will return in glory for all to see (Colossians 3:4), He will rule as King, and He will dwell with humanity forever (Revelation 22). He has had a consistent plan from the start and has been faithfully executing that plan, always keeping His word, and always completely trustworthy. Jesus Christ is the same yesterday, today, and forever.

The writer of Psalm 102 communicates beautifully that God existed always (Psalm 102:24), that He created the heavens and the earth (Psalm 102:25), and that, even though the creation changes (Psalm 102:26), God does not (Psalm 102:27). Because of those universal truths, the writer can be confident that God will keep His promises (Psalm 102:28). As Samuel once put it, “The Glory of Israel will not lie or change His mind. He is not a man that He should change His mind” (1 Samuel 15:29). Even when the Son of God, the second Person of the Trinity, became a man, He did not lie or change His mind about those things that had been spoken. Jesus remained faithful to His word, even modeling by example that the means to withstand temptation and testing is by holding fast to the Word of God (Matthew 4:1–11). This is further evidence that God is the same yesterday, today, and forever.

Even in passages of Scripture in which we read that God “changed His mind,” those instances do not reflect a change of character or a rewriting of promises. They typically relate to conditions that changed. In Genesis 6:6–7God was grieved at what mankind had become, and, though He would judge humanity through the flood, He would not violate His promise of redemption, and humanity would subsist. In Exodus 32:10 God tests Moses, saying that God would destroy Israel and start again with Moses. Moses remembered that God had promised to work through a specific lineage and that He couldn’t “start over” with Moses and still keep His word. When Moses appealed to God to “change His mind,” God did. It was a key lesson in the life of Moses, that God keeps His word. In Jeremiah 26:13 God would “change His mind” about judging Israel because their judgment would be complete. In Amos 7:2–6 Amos sees visions in which God was about to destroy Israel, but God “changed His mind” when Amos interceded. This was a lesson for Amos that God keeps His word and would not allow Israel to be completely destroyed. These are a few examples of how God uses teaching tools and that He “changes His mind” only in agreement with what He has already committed to.

Being the same yesterday and today and forever, Jesus Christ is unchanging and unchangeable. No sin, distress, or complication will cause Him to abandon us. His love is constant and “as strong as death” (Song of Solomon 8:6). We can therefore have full confidence that “he who began a good work in you will carry it on to completion” (Philippians 1:6).

Amos 9:11 says, “In that day will I raise up again the tabernacle of David, that is fallen.” There seems to be reference here to a restoration of the Jewish nation to spiritual life in the end times. There might also exist, during that end time, or into the 1,000-year reign of Christ, a tabernacle like the one during David’s day. During David’s time the tabernacle (or tent) housed the Ark of the Covenant and was a precursor to the temple that Solomon would build. The temple was a rectangular house of worship made with elaborate design. Its presence and functionality, with priests, was a sign of God’s favor and presence

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.

The Son
​
God's presence, wisdom, and righteousness


Psalm 19:4-6:

The sun is described as coming out like a bridegroom,

running its course with joy,

and its rising and circuit are from the end of the heavens. 

Psalm 113:3:
The name of the Lord is to be praised from the rising of the sun to its setting. 

Ecclesiastes 1:5:
The sun rises, and the sun goes down, and hastens to the place where it rises. 

Genesis 1:14-19:
God creates the sun and moon as "great lights" to separate day and night, mark seasons, and serve as signs. 

Genesis 1:16:
God makes "two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars". 

Psalm 84:11: The Lord God is described as a "sun and shield". 

Revelation 22:5: In the new Jerusalem, there will be no need of the sun or moon, as the Lord God will be their light. 

Isaiah 60:19: The sun will no longer be the light by day, but the Lord will be an everlasting light, and God will be their glory. 


The Woman and the Dragon

And a great sign appeared in heaven: a woman clothed in the sun, with the moon under her feet and a crown of twelve stars on her head. she was pregnant and crying out in the pain and agony of giving birth.

Then another sign appeared in heaven: a huge red dragon with seven heads, ten horns, and seven royal crowns on his heads. His tail swept a third of the stars from the sky, hurling them to the earth. And the dragon stood before the woman who was about to give birth, ready to devour her child as soon as she gave birth.

And she gave birth to a son, a male child, who will rule all the nations with an iron scepter.a And her child was caught up to God and to His throne. And the woman fled into the wilderness, where God had prepared a place for her to be nourished for

1,260 days.

The War in Heaven

Then a war broke out in heaven: Michael and his angels fought against the dragon, and the dragon and his angels fought back. But the dragon was not strong enough, and no longer was any place found in heaven for him and his angels. And the great dragon was hurled down—that ancient serpent called the devil and Satan, the deceiver of the whole world. He was hurled to the earth, and his angels with him.

And I heard a loud voice in heaven saying: 
“Now have come the salvation and the power 
and the kingdom of our God, 
and the authority of His Christ. 
For the accuser of our brothers has been thrown down--
he who accuses them day and night before our God.
They have conquered him by the blood of the Lamb 
and by the word of their testimony. 
And they did not love their lives 
so as to shy away from death.
Therefore rejoice, O heavens, 
and you who dwell in them! 
But woe to the earth and the sea; 
with great fury the devil has come down to you, 
knowing he has only a short time.”

The Woman Persecuted

And when the dragon saw that he had been thrown to the earth, he pursued the woman who had given birth to the male child. But the woman was given two wings of a great eagle to fly from the presence of the serpent to her place in the wilderness, where she was nourished for a time, and times, and half a time.

Then from his mouth the serpent spewed water like a river to overtake the woman and sweep her away in the torrent. But the earth helped the woman and opened its mouth to swallow up the river that the dragon had poured from his mouth. And the dragon was enraged at the woman and went to make war with the rest of her children, who keep the commandments of God and hold to the testimony of Jesus. 
And the dragon stood on the shore of the sea

In Revelation 1:12–13, the apostle John experiences a vision of Jesus Christ standing amid seven candlesticks: “And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle” (KJV). Most modern translations refer to the “seven candlesticks” as “seven golden lampstands.”

Jesus spoke to John in the vision and explained what the seven candlesticks were: “The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches” (Revelation 1:20).

The seven churches, represented by the seven candlesticks, were actual churches that existed at the time John experienced the vision. The churches were located in seven cities of western Asia Minor: in Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. In Revelation 2 — 3, Jesus Christ addresses a letter to each of these churches, a letter that included words of commendation, criticism, and consolation. This part of Revelation comprises the “what is now” section of Revelation (see Revelation 1:19).

Most scholars agree that the seven candlesticks carry a meaning beyond those seven Asiatic churches in John’s day, representing in some way the entire church of Jesus Christ. Because the number seven often represents wholeness or completion in Scripture, many conclude that the seven churches represent all churches, or the church universal. Still others see the seven individual churches as symbols of the local church.

Some commentators view these seven candlesticks as representatives of the church in every age. Others see them as predictive of the church in different stages throughout history, with the first, Ephesus, symbolic of the apostolic church and the last, Laodicea, symbolic of the present-day, postmodern church. Another interesting parallel points to the lampstands being made of gold, a metal that shines brilliantly. As such, the candlesticks could represent the churches not as they were then but as all of them ought to be.

As mentioned, these candlesticks were made of gold, the most precious and valuable of all metals. In this sense, the golden lampstands symbolize the preciousness of the church as God’s most valued possession (see John 3:16). The gold of the lampstands may also be symbolic of purity and holiness. The church is called to be an example of God’s holiness to the world (1 Peter 1:15–16).

And of course candlesticks are designed to bring light to dark places. God’s purpose for the church is to hold forth the light. Jesus said, “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:14–16). In Jesus’ letter to the church of Ephesus, a church that had left its first love, the Lord warns that they must repent or He will come to them and “remove your lampstand from its place” (Revelation 2:5). In other words, the church was in danger of losing its opportunity to testify of Christ in their community.

In John’s vision, Jesus Christ stands in the center of the seven candlesticks, in the midst of His people. Christ is always present with His church. A candlestick is not the light itself but the bearer of the light. Jesus is the light of the world (John 8:12), and, as candlesticks, the church’s mission is to hold that light up for the world to see: “So that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe as you hold out the word of life”

(Philippians 2:15–16).

Revelation 16:17-21 ESV / 3 helpful votes The seventh angel poured out his bowl into the air, and a loud voice came out of the temple, from the throne, saying, “It is done!” And there were flashes of lightning, rumblings, peals of thunder, and a great earthquake such as there had never been since man was on the earth, so great was that earthquake. The great city was split into three parts, and the cities of the nations fell, and God remembered Babylon the great, to make her drain the cup of the wine of the fury of his wrath. And every island fled away, and no mountains were to be found. And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.

 I was given a reed like a measuring rod and was told, “Go and measure the temple of God and the altar, with its worshipers. But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months. 3 And I will appoint my two witnesses, and they will prophesy for 1,260 days,clothed in sackcloth.” They are “the two olive trees” and the two lampstands, and “they stand before the Lord of the earth.”

If anyone tries to harm them, fire comes from their mouths and devours their enemies. This is how anyone who wants to harm them must die. They have power to shut up the heavens so that it will not rain during the time they are prophesying; and they have power to turn the waters into blood and to strike the earth with every kind of plague as often as they want.

Now when they have finished their testimony, the beast that comes up from the Abyss will attack them, and overpower and kill them. Their bodies will lie in the public square of the great city—which is figuratively called Sodomand Egypt—where also their Lord was crucified. For three and a half days some from every people, tribe, language and nation will gaze on their bodies and refuse them burial. The inhabitants of the earth will gloat over them and will celebrate by sending each other gifts, because these two prophets had tormented those who live on the earth.

But after the three and a half days the breath[b] of life from God entered them, and they stood on their feet, and terror struck those who saw them. Then they heard a loud voice from heaven saying to them, “Come up here.” And they went up to heaven in a cloud, while their enemies looked on.

At that very hour there was a severe earthquake and a tenth of the city collapsed. Seven thousand people were killed
in the earthquake, and the survivors were terrified and gave glory to the God of heaven.

The second woe has passed; the third woe is coming soon.

The seventh angel sounded his trumpet, 
and there were loud voices in heaven, which said:

“The kingdom of the world has become
    the kingdom of our Lord and of his Messiah,
    and he will reign for ever and ever.”

And the twenty-four elders, who were seated on their thrones before God, 
fell on their faces and worshiped God,
saying:

“We give thanks to you, Lord God Almighty,
    the One who is and who was,
because you have taken your great power
    and have begun to reign.
The nations were angry,
    and your wrath has come.
The time has come for judging the dead,
    and for rewarding your servants the prophets
and your people who revere your name,
    both great and small--
and for destroying those who destroy the earth.”

Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant. 

​And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a severe hailstorm.

One of God’s promises concerning the eternal state is that the nations of the world will have healing. 

New Jerusalem 

The promise of the healing of the nations is found in Revelation 22, after the creation of the new heaven and new earth (Revelation 21:1). John writes, “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever” (Revelation 22:1–5).

The healing of the nations is linked to the tree of life, as God reestablishes Eden. It is the leaves of this tree that are said to be “for the healing of the nations” (Revelation 22:2). It is possible that the tree of life in the New Jerusalem is literal and that its leaves and various fruits will somehow enrich our existence in the eternal state. All the nations represented there will be “healed” of their divisions and strife in their equal access to the tree of life.

It is also possible that the tree of life in the New Jerusalem is symbolic and that its “healing” signifies the eternal life that all will enjoy there. The different fruits it bears could represent the unlimited variety of our existence in heaven. The clear flowing river that waters the tree could picture the spiritual life of God’s redeemed—the “living water” Jesus promised in John 4:13–14.

The healing the tree of life’s leaves provide is not the healing of the wounds of battle—warfare will have ended. The healing is not needed for combating sickness—there will be no more sickness, death, or pain (Revelation 21:4). No, the “healing” is a reference to the perpetual blessing of the new heaven and earth; never again will the world be plagued by physical disorders or spiritual malaise or corruption. There will be no more warfare, no strife, no conflicting factions. God will heal all that ails His creation, and there will be no more curse (Revelation 22:3).

In the eternal state, everything will be blessed, and the tree of life represents that blessedness. There will be perfect sinlessness, perfect government, perfect service to God, perfect communion, and perfect glory. It is impossible for us to imagine being totally separated from sin and living in a glorified state before God. But the Lord assures us that “these words are trustworthy and true” (Revelation 22:6).

The New Jerusalem, which is also called the tabernacle of God, the Holy City, the city of God, the celestial city, the city foursquare, and Heavenly Jerusalem, is literally heaven on earth. It is referred to in the Bible in several places (Galatians 4:26; Hebrews 11:10; 12:22–24; and 13:14), but it is most fully described in Revelation 21.

In Revelation 21, the recorded history of man is at its end. All the ages have come and gone. Christ has gathered His church in the Rapture (1 Thessalonians 4:15–17). The tribulation has passed (Revelation 6—18). The battle of Armageddon has been fought and won by our Lord Jesus Christ (Revelation 19:17–21). Satan has been chained for the 1,000-year reign of Christ on earth (Revelation 20:1–3). A new, glorious temple has been established in Jerusalem (Ezekiel 40—48). The final rebellion against God has been quashed, and Satan has received his just punishment, an eternity in the lake of fire (Revelation 20:7–10.) The great white throne judgment has taken place, and mankind has been judged

(Revelation 20:11–15).

In Revelation 21:1 God does a complete make-over of heaven and earth (cf. Isaiah 65:17; 2 Peter 3:12–13). The new heaven and new earth are what some call the “eternal state” and will be “where righteousness dwells” (2 Peter 3:13). After the re-creation, God reveals the New Jerusalem. John sees a glimpse of it in his vision: “The Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband” (Revelation 21:2). This is the city that Abraham looked for in faith (Hebrews 11:10). It is the place where God will dwell with His people forever (Revelation 21:3). Inhabitants of this celestial city will have all tears wiped away (Revelation 21:4).

Hallelujah is a Hebrew word meaning “praise ye YAH (Yahweh).” Hallelujah, as a transliteration, appears four times in the NIV and NASB (Revelation 19:1–6)—it takes the form “alleluia” in the King James Version. In modern parlance, both hallelujah and alleluia mean “praise the Lord,” a phrase that appears, in English, over fifty times in the Old Testament and once in the New Testament.

The word hallelujah in Revelation 19 is used in heaven, where a great multitude has gathered before the throne in the immediate presence of God Himself. It is the wedding supper of the Lamb. The enemies of God have been overthrown, and the gospel has triumphed. In a victory celebration, all heaven renders praise, a song of thanksgiving uttered by all holy beings united. Reasons for this glorious outpouring of praise are God’s righteous victory over His enemies (Revelation 19:1–3), His sovereignty (verses 4–6), and His eternal communion with His people (verse 7). The sound of the outpouring of praise and worship is so overwhelming that the apostle John can only describe it as “like a great multitude, like the roar of rushing waters and like loud peals of thunder” (verse 6).

So great is the rejoicing by God’s people at the wedding feast of the Bridegroom (Christ) and the bride (the church) that hallelujah is the only word grand enough to express it. Handel’s version of the great chorus in heaven, as glorious as that music is, is only a feeble foreshadowing of the magnificence that will be expressed by the heavenly chorus as we sing, “Hallelujah, for the Lord God omnipotent reigns!”

Proverbs 21:20 ESV / 124 helpful votes Precious treasure and oil are in a wise man's dwelling, but a foolish man devours it.

Psalm 23:5 ESV / 123 helpful votes You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows.

1 Samuel 10:1 ESV / 118 helpful votes Then Samuel took a flask of oil and poured it on his head and kissed him and said, “Has not the Lordanointed you to be prince over his people Israel? And you shall reign over the people of the Lord and you will save them from the hand of their surrounding enemies. And this shall be the sign to you that the Lord has anointed you to be prince over his heritage.

Luke 7:46 ESV / 114 helpful votes You did not anoint my head with oil, but she has anointed my feet with ointment.

Psalm 45:7 ESV / 114 helpful votes You have loved righteousness and hated wickedness. Therefore God, your God, 
has anointed you with the oil of gladness beyond your companions;

Exodus 25:6 ESV / 112 helpful votes Oil for the lamps, spices for the anointing oil and for the fragrant incense,

James 5:14 ESV / 108 helpful votes Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, 
anointing him with oil in the name of the Lord.

Mark 6:13 ESV / 101 helpful votes And they cast out many demons and anointed with oil many who were sick and healed them.

Exodus 29:7 ESV / 101 helpful votes You shall take the anointing oil and pour it on his head and anoint him.

Exodus 27:20 ESV / 101 helpful votes “You shall command the people of Israel that they bring to you pure beaten 
olive oil for the light, that a lamp may regularly be set up to burn.

2 Kings 4:1-7 ESV / 97 helpful votes Now the wife of one of the sons of the prophets cried to Elisha, “Your servant my husband is dead, and you know that your servant feared the Lord, but the creditor has come to take my two children to be his slaves.” And Elisha said to her, “What shall I do for you? Tell me; what have you in the house?” And she said, “Your servant has nothing in the house except a jar of oil.” Then he said, “Go outside, borrow vessels from all your neighbors, empty vessels and not too few. Then go in and shut the door behind yourself and your sons and pour into all these vessels. And when one is full, set it aside.” So she went from him and shut the door behind herself and her sons. And as she poured they brought the vessels to her. ...

James 5:14-15 ESV / 90 helpful votes Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.

Luke 4:18 ESV / 80 helpful votes “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed,

Exodus 30:23-25 ESV / 80 helpful votes “Take the finest spices: of liquid myrrh 500 shekels, and of sweet-smelling cinnamon half as much, that is, 250, and 250 of aromatic cane, and 500 of cassia, according to the shekel of the sanctuary, and a hin of olive oil. And you shall make of these a sacred anointing oil blended as by the perfumer; 

it shall be a holy anointing oil.

Matthew 25:3 ESV / 78 helpful votes For when the foolish took their lamps, they took no oil with them,

Isaiah 61:3 ESV / 78 helpful votes To grant to those who mourn in Zion— to give them a beautiful headdress instead of ashes, 
the oil of gladness instead of mourning, the garment of praise instead of a faint spirit; 
that they may be called oaks of righteousness, the planting of the Lord, that he may be glorified.

Proverbs 21:17 ESV / 76 helpful votes Whoever loves pleasure will be a poor man; he who loves wine and oil will not be rich.

Exodus 35:28 ESV / 75 helpful votes And spices and oil for the light, and for the anointing oil, and for the fragrant incense.

1 John 2:27 ESV / 74 helpful votes But the anointing that you received from him abides in you, and you have no need that anyone should teach you. 
But as his anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide in him.

Leviticus 8:12 ESV / 74 helpful votes And he poured some of the anointing oil on 
Aaron's head and anointed him to consecrate him.

Luke 10:34 ESV / 68 helpful votes He went to him and bound up his wounds, pouring on oil and wine. 
Then he set him on his own animal and brought him to an inn and took care of him.

Leviticus 2:4 ESV / 67 helpful votes “When you bring a grain offering baked in the oven as an offering,
it shall be unleavened loaves of fine flour mixed with oil or unleavened wafers smeared with oil.
​
Exodus 30:24 ESV / 67 helpful votes And 500 of cassia, according to the shekel of the sanctuary, and a hin of olive oil.

Exodus 35:8 ESV / 66 helpful votes Oil for the light, spices for the anointing oil and for the fragrant incense,

Genesis 28:18 ESV / 66 helpful votes So early in the morning Jacob took the stone that he had put under
his head and set it up for a pillar and poured oil on the top of it.

Exodus 40:9 ESV / 65 helpful votes “Then you shall take the anointing oil and anoint the tabernacle and all that is in it, 
and consecrate it and all its furniture, so that it may become holy.

1 Samuel 16:13 ESV / 63 helpful votes Then Samuel took the horn of oil and anointed him in the midst of his brothers. 
And the Spirit of the Lord rushed upon David from that day forward. And Samuel rose up and went to Ramah.

Job 29:6 ESV / 62 helpful votes When my steps were washed with butter, and the rock poured out for me streams of oil!

1 Kings 17:12-16 ESV / 62 helpful votes And she said, “As the Lord your God lives, I have nothing baked, only a handful of flour in a jar and a little oil in a jug. And now I am gathering a couple of sticks that I may go in and prepare it for myself and my son, that we may eat it and die.” And Elijah said to her, “Do not fear; go and do as you have said. But first make me a little cake of it and bring it to me, and afterward make something for yourself and your son. For thus says the Lord, the God of Israel, ‘The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that the Lord sends rain upon the earth.’” And she went and did as Elijah said. And she and he and her household ate for many days. The jar of flour was not spent, neither did the jug of oil become empty, according to the word of the Lord that he spoke by Elijah.

Leviticus 8:30 ESV / 62 helpful votes Then Moses took some of the anointing oil and of the blood that was on the altar and sprinkled it on Aaron and his garments, and also on his sons and his sons' garments. So he consecrated Aaron and his garments, and his sons and his sons' garments with him.

Exodus 31:11 ESV / 62 helpful votes And the anointing oil and the fragrant incense for the Holy Place. According to all that I have commanded you, they shall do.”

Hebrews 1:9 ESV / 60 helpful votes You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.”

Acts 10:38 ESV / 59 helpful votes How God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with him.

Numbers 4:16 ESV / 59 helpful votes “And Eleazar the son of Aaron the priest shall have charge of the oil for the light, the fragrant incense, the regular grain offering, and the anointing oil, with the oversight of the whole tabernacle and all that is in it, of the sanctuary and its vessels.”

Exodus 29:21 ESV / 58 helpful votes Then you shall take part of the blood that is on the altar, and of the anointing oil, and sprinkle it on Aaron and his garments, and on his sons and his sons' garments with him. He and his garments shall be holy, and his sons and his sons' garments with him.

Psalm 105:15 ESV / 57 helpful votes Saying, “Touch not my anointed ones, do my prophets no harm!”

Deuteronomy 32:13 ESV / 57 helpful votes He made him ride on the high places of the land, and he ate the produce of the field, and he suckled him with honey out of the rock, and oil out of the flinty rock.

Exodus 30:25 ESV / 57 helpful votes And you shall make of these a sacred anointing oil blended as by the perfumer; it shall be a holy anointing oil.

Matthew 6:17 ESV / 55 helpful votes But when you fast, anoint your head and wash your face,

Leviticus 24:2 ESV / 55 helpful votes “Command the people of Israel to bring you pure oil from beaten olives for the lamp, that a light may be kept burning regularly.

1 John 2:20 ESV / 52 helpful votes But you have been anointed by the Holy One, and you all have knowledge.

Esther 2:12 ESV / 50 helpful votes Now when the turn came for each young woman to go in to King Ahasuerus, after being twelve months under the regulations for the women, since this was the regular period of their beautifying, six months with oil of myrrh and six months with spices and ointments for women--

Isaiah 61:1 ESV / 47 helpful votes The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound;

1 Kings 1:39 ESV / 47 helpful votes There Zadok the priest took the horn of oil from the tent and anointed Solomon. Then they blew the trumpet, and all the people said, “Long live King Solomon!”
Luke 1:37 ESV / 45 helpful votes For nothing will be impossible with God.”

Ezekiel 16:13 ESV / 45 helpful votes Thus you were adorned with gold and silver, and your clothing was of fine linen and silk and embroidered cloth. You ate fine flour and honey and oil. You grew exceedingly beautiful and advanced to royalty.

1 Kings 17:16 ESV / 45 helpful votes The jar of flour was not spent, neither did the jug of oil become empty, according to the word of the Lord that he spoke by Elijah.

Leviticus 5:11 ESV / 45 helpful votes “But if he cannot afford two turtledoves or two pigeons, then he shall bring as his offering for the sin that he has committed a tenth of an ephah of fine flour for a sin offering. He shall put no oil on it and shall put no frankincense on it, for it is a sin offering.

Leviticus 2:5 ESV / 45 helpful votes And if your offering is a grain offering baked on a griddle, it shall be of fine flour unleavened, mixed with oil.

Exodus 37:29 ESV / 45 helpful votes He made the holy anointing oil also, and the pure fragrant incense, blended as by the perfumer.

Exodus 29:2 ESV / 45 helpful votes And unleavened bread, unleavened cakes mixed with oil, and unleavened wafers smeared with oil. You shall make them of fine wheat flour.

Genesis 35:14 ESV / 45 helpful votes And Jacob set up a pillar in the place where he had spoken with him, a pillar of stone. He poured out a drink offering on it and poured oil on it.
Psalm 45:8 ESV / 44 helpful votes Your robes are all fragrant with myrrh and aloes and cassia. From ivory palaces stringed instruments make you glad;

1 Chronicles 9:29 ESV / 43 helpful votes Others of them were appointed over the furniture and over all the holy utensils, also over the fine flour, the wine, the oil, the incense, and the spices.

1 Samuel 16:1 ESV / 43 helpful votes The Lord said to Samuel, “How long will you grieve over Saul, since I have rejected him from being king over Israel? Fill your horn with oil, and go. I will send you to Jesse the Bethlehemite, for I have provided for myself a king among his sons.”

Proverbs 7:17 ESV / 42 helpful votes I have perfumed my bed with myrrh, aloes, and cinnamon.

Leviticus 2:1-2 ESV / 42 helpful votes “When anyone brings a grain offering as an offering to the Lord, his offering shall be of fine flour. He shall pour oil on it and put frankincense on it and bring it to Aaron's sons the priests. And he shall take from it a handful of the fine flour and oil, with all of its frankincense, and the priest shall burn this as its memorial portion on the altar, a food offering with a pleasing aroma to the Lord.

Exodus 29:40 ESV / 42 helpful votes And with the first lamb a tenth measure of fine flour mingled with a fourth of a hin of beaten oil, and a fourth of a hin of wine for a drink offering.

Psalm 89:20 ESV / 41 helpful votes I have found David, my servant; with my holy oil I have anointed him,

Leviticus 2:1 ESV / 41 helpful votes “When anyone brings a grain offering as an offering to the Lord, his offering shall be of fine flour. He shall pour oil on it and put frankincense on it

Matthew 25:1-13 ESV / 40 helpful votes “Then the kingdom of heaven will be like ten virgins who took their lamps and went to meet the bridegroom. Five of them were foolish, and five were wise. For when the foolish took their lamps, they took no oil with them, but the wise took flasks of oil with their lamps. As the bridegroom was delayed, they all became drowsy and slept. ...
Exodus 30:31 ESV / 40 helpful votes And you shall say to the people of Israel, ‘This shall be my holy anointing oil throughout your generations.

Exodus 30:23 ESV / 40 helpful votes “Take the finest spices: of liquid myrrh 500 shekels, and of sweet-smelling cinnamon half as much, that is, 250, and 250 of aromatic cane,

Psalm 51:7 ESV / 39 helpful votes Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.

Leviticus 6:15 ESV / 39 helpful votes And one shall take from it a handful of the fine flour of the grain offering and its oil and all the frankincense that is on the grain offering and burn this as its memorial portion on the altar, a pleasing aroma to the Lord.

Isaiah 41:19 ESV / 38 helpful votes I will put in the wilderness the cedar, the acacia, the myrtle, and the olive. I will set in the desert the cypress, the plane and the pine together,

Psalm 133:2 ESV / 38 helpful votes It is like the precious oil on the head, running down on the beard, on the beard of Aaron, running down on the collar of his robes!

Numbers 5:15 ESV / 38 helpful votes Then the man shall bring his wife to the priest and bring the offering required of her, a tenth of an ephah of barley flour. He shall pour no oil on it and put no frankincense on it, for it is a grain offering of jealousy, a grain offering of remembrance, bringing iniquity to remembrance.

Nehemiah 13:5 ESV / 37 helpful votes Prepared for Tobiah a large chamber where they had previously put the grain offering, the frankincense, the vessels, and the tithes of grain, wine, and oil, which were given by commandment to the Levites, singers, and gatekeepers, and the contributions for the priests.

1 Kings 4:33 ESV / 37 helpful votes He spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall. He spoke also of beasts, and of birds, and of reptiles, and of fish.

Judges 9:15 ESV / 37 helpful votes And the bramble said to the trees, ‘If in good faith you are anointing me king over you, then come and take refuge in my shade, but if not, let fire come out of the bramble and devour the cedars of Lebanon.’

Exodus 35:14 ESV / 37 helpful votes The lampstand also for the light, with its utensils and its lamps, and the oil for the light;

John 12:3 ESV / 35 helpful votes Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume.

1 Kings 17:12 ESV / 35 helpful votes And she said, “As the Lord your God lives, I have nothing baked, only a handful of flour in a jar and a little oil in a jug. And now I am gathering a couple of sticks that I may go in and prepare it for myself and my son, that we may eat it and die.”

Matthew 2:11 ESV / 34 helpful votes And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh.

Hosea 2:5 ESV / 34 helpful votes For their mother has played the whore; she who conceived them has acted shamefully. For she said, ‘I will go after my lovers, who give me my bread and my water, my wool and my flax, my oil and my drink.’

Psalm 23:1-6 ESV / 34 helpful votes A Psalm of David. The Lord is my shepherd; I shall not want. He makes me lie down in green pastures. He leads me beside still waters. He restores my soul. He leads me in paths of righteousness for his name's sake. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me. You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. ...

Ezra 3:7 ESV / 34 helpful votes So they gave money to the masons and the carpenters, and food, drink, and oil to the Sidonians and the Tyrians to bring cedar trees from Lebanon to the sea, to Joppa, according to the grant that they had from Cyrus king of Persia.

Exodus 35:15 ESV / 34 helpful votes And the altar of incense, with its poles, and the anointing oil and the fragrant incense, and the screen for the door, at the door of the tabernacle;

Mark 14:3 ESV / 33 helpful votes And while he was at Bethany in the house of Simon the leper, as he was reclining at table, a woman came with an alabaster flask of ointment of pure nard, very costly, and she broke the flask and poured it over his head.

Leviticus 2:15 ESV / 33 helpful votes And you shall put oil on it and lay frankincense on it; it is a grain offering.

Hosea 12:1 ESV / 32 helpful votes Ephraim feeds on the wind and pursues the east wind all day long; they multiply falsehood and violence; they make a covenant with Assyria, and oil is carried to Egypt.

John 19:39 ESV / 31 helpful votes Nicodemus also, who earlier had come to Jesus by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds in weight.
1 Kings 17:14 ESV / 31 helpful votes For thus says the Lord, the God of Israel, ‘The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that the Lord sends rain upon the earth.’”

Deuteronomy 28:40 ESV / 31 helpful votes You shall have olive trees throughout all your territory, but you shall not anoint yourself with the oil, for your olives shall drop off.

Revelation 18:13 ESV / 30 helpful votes Cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour, wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls.

Ruth 3:3 ESV / 30 helpful votes Wash therefore and anoint yourself, and put on your cloak and go down to the threshing floor, but do not make yourself known to the man until he has finished eating and drinking.

Psalm 141:5 ESV / 29 helpful votes Let a righteous man strike me—it is a kindness; let him rebuke me—it is oil for my head; let my head not refuse it. Yet my prayer is continually against their evil deeds.

Psalm 92:12 ESV / 29 helpful votes The righteous flourish like the palm tree and grow like a cedar in Lebanon.

Psalm 55:21 ESV / 29 helpful votes His speech was smooth as butter, yet war was in his heart; his words were softer than oil, yet they were drawn swords.

Ezra 6:9 ESV / 28 helpful votes And whatever is needed—bulls, rams, or sheep for burnt offerings to the God of heaven, wheat, salt, wine, or oil, as the priests at Jerusalem require—let that be given to them day by day without fail,

1 Chronicles 12:40 ESV / 28 helpful votes And also their relatives, from as far as Issachar and Zebulun and Naphtali, came bringing food on donkeys and on camels and on mules and on oxen, abundant provisions of flour, cakes of figs, clusters of raisins, and wine and oil, oxen and sheep, for there was joy in Israel.
Deuteronomy 33:24 ESV / 28 helpful votes And of Asher he said, “Most blessed of sons be Asher; let him be the favorite of his brothers, and let him dip his foot in oil.
Ezekiel 23:41 ESV / 27 helpful votes You sat on a stately couch, with a table spread before it on which you had placed my incense and my oil.
Isaiah 55:13 ESV / 27 helpful votes Instead of the thorn shall come up the cypress; instead of the brier shall come up the myrtle; and it shall make a name for the Lord, an everlasting sign that shall not be cut off.”

Leviticus 24:2-4 ESV / 27 helpful votes “Command the people of Israel to bring you pure oil from beaten olives for the lamp, that a light may be kept burning regularly. Outside the veil of the testimony, in the tent of meeting, Aaron shall arrange it from evening to morning before the Lord regularly. It shall be a statute forever throughout your generations. He shall arrange the lamps on the lampstand of pure gold before the Lord regularly.

John 19:29 ESV / 26 helpful votes A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth.
Nehemiah 10:39 ESV / 26 helpful votes For the people of Israel and the sons of Levi shall bring the contribution of grain, wine, and oil to the chambers, where the vessels of the sanctuary are, as well as the priests who minister, and the gatekeepers and the singers. We will not neglect the house of our God.”

Numbers 19:6 ESV / 25 helpful votes And the priest shall take cedarwood and hyssop and scarlet yarn, and throw them into the fire burning the heifer.
Revelation 3:20 ESV / 24 helpful votes Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me.

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