Jesus Christ fulfilled the Mosaic Law. The shadow of the ceremonial system was completed in Him. The temple was no longer needed for worship. Instead, “the true worshipers will worship the Father in the Spirit and in truth” (John 4:23). Collectively, all who put their faith in Christ make up the church, which was instituted after Jesus’ ascension. The church is both global and uniquely expressed in local gatherings of believers.
Luke 11:42:
“But woe to you Pharisees! For you tithe mint and rue and every herb, and neglect justice and the love of God. These you ought to have done, without neglecting the others.” (ESV)
Matthew 23:23:
“Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others.” (ESV)
Not everyone who says to Me, ‘Lord, Lord,’
This phrase emphasizes the distinction between mere verbal acknowledgment of Jesus as Lord and genuine discipleship. In the cultural context of the time, repeating a name was a way to express intimacy or urgency. However, Jesus warns that not all who claim allegiance to Him will be recognized as true followers. This echoes the prophetic warnings in the Old Testament, such as Isaiah 29:13, where God criticizes those who honor Him with their lips while their hearts are far from Him. It underscores the importance of sincerity and true commitment in one's relationship with God.will enter the kingdom of heaven,
The "kingdom of heaven" is a central theme in Jesus' teachings, referring to God's sovereign rule and the realm where His will is perfectly done. Entrance into this kingdom is not based on mere profession of faith but on a transformative relationship with God. This aligns with the broader biblical narrative that emphasizes obedience and faithfulness as key to participating in God's kingdom, as seen in passages like James 2:14-26, which discusses the relationship between faith and works.
but only he who does the will of My Father in heaven.
This phrase highlights the necessity of aligning one's actions with God's will as a criterion for entering the kingdom. The "will of My Father" refers to living according to God's commandments and teachings, as exemplified by Jesus Himself. This is consistent with the teachings found throughout the Sermon on the Mount, where Jesus calls His followers to a higher standard of righteousness. It also connects to the broader biblical theme of obedience to God, as seen in Deuteronomy 10:12-13, where Israel is called to love and serve God with all their heart and soul. This phrase challenges believers to examine their lives and ensure their actions reflect their professed faith.
Persons / Places / Events
1. Jesus Christ
The speaker of this verse, delivering the Sermon on the Mount, a foundational teaching moment in His ministry.
2. The Kingdom of Heaven
A central theme in Jesus' teachings, representing the reign and rule of God, both in the present and future.
3. The Father in Heaven
Refers to God the Father, emphasizing the divine authority and will that believers are called to follow.
Teaching Points
True Discipleship Requires Obedience
Mere verbal acknowledgment of Jesus as Lord is insufficient; true discipleship is demonstrated through obedience to God's will.
The Importance of Aligning Actions with Faith
Faith must be accompanied by actions that reflect God's will, as genuine faith produces fruit in the believer's life.
Understanding God's Will
To do the will of the Father, believers must seek to understand His will through prayer, study of Scripture, and guidance from the Holy Spirit.
Self-Examination and Repentance
Regular self-examination is crucial to ensure that one's life aligns with God's will, and repentance is necessary when falling short.
Eternal Perspective
The ultimate goal is entry into the kingdom of heaven, which requires a focus on eternal values rather than temporary, worldly ones.
Bible Study Questions and Answers
1. What is the meaning of Matthew 7:21?
2. How does Matthew 7:21 challenge mere verbal profession of faith in Jesus?
3. What does "does the will of My Father" mean in practical terms?
4. How does Matthew 7:21 relate to James 2:17 on faith and works?
5. How can we discern God's will to ensure we are true followers?
6. What steps can you take to align your actions with God's will today?
7. What does Matthew 7:21 mean about entering the kingdom of heaven?
8. How does Matthew 7:21 challenge the concept of faith versus works?
9. Why does Jesus emphasize "doing the will of My Father" in Matthew 7:21?
10. What are the top 10 Lessons from Matthew 7?
What Does Matthew 7:21 Mean
Not everyone who says to Me, ‘Lord, Lord,’Jesus begins by addressing people who verbally acknowledge Him. Simply mouthing respectful titles does not equal genuine discipleship. Luke 6:46 records a parallel challenge: “Why do you call Me ‘Lord, Lord,’ and not do what I say?” Words can be empty when they are not backed by:
• Heart‐level repentance (Acts 3:19)
• Saving faith that bears fruit (Matthew 3:8)
• A life aligned with Christ’s teachings (John 14:15)
Jesus is warning religious people—churchgoers, ministry workers, even miracle performers—that outward confession alone cannot save.
will enter the kingdom of heavenThe “kingdom of heaven” means the eternal realm where God reigns and redeemed people dwell (Matthew 13:43). Entry is not automatic; it requires spiritual rebirth (John 3:3). Jesus confronts the assumption that affiliation, heritage, or spiritual activity guarantees admission (see Romans 2:17-24). Entrance depends on a real relationship with the King.
but only he who does the will of My FatherDoing the Father’s will is the hallmark of true faith. John 6:40 clarifies that the Father’s primary will is “that everyone who looks to the Son and believes in Him shall have eternal life.” Genuine belief produces obedience (James 2:17-18). Evidence of doing the Father’s will includes:
• Practicing righteousness rather than habitual sin (1 John 3:7-10)
• Loving God and neighbor (Matthew 22:37-40)
• Abiding in Christ and bearing fruit (John 15:5-8)
These actions do not earn salvation; they reveal it (Ephesians 2:8-10).
in heavenThe Father’s throne is in heaven (Psalm 103:19). His will is perfect and eternal, unlike shifting human standards. Aligning with that heavenly will means submitting to God’s authority now (Colossians 3:1-2). Those who do so experience present fellowship with Him and look forward to the full realization of His kingdom (2 Peter 1:10-11).
summaryMatthew 7:21 exposes the danger of empty profession. Mere words, titles, or religious activity cannot open heaven’s gate. Only those whose faith leads to obedient alignment with the Father’s will—centered on trusting and following Jesus—will enter. The verse invites honest self-examination: Is my confession backed by a life that does the Father’s will, proving that Christ truly is my Lord?
Ellicott's Commentary for English Readers
(21) He that doeth the will of my Father.--The continued stress laid on the ethical side of religion, on the nullity of the confession of a true faith (as embodied in the "Lord, Lord") without doing the will of God, more than confirms the interpretation of Matthew 7:16 above given. A further development of the same thought is found in John 7:17, and we are taught that it is by doing the will of God ourselves, or rather by willing to do it, that we gain the power to distinguish, so far as we need distinguish, truth from error, man's teaching from God's.The previous words imply that the disciples had already begun to use the title Lord (??????) in speaking to their Master (comp. Luke 5:8); but as that word was at the time in common use as one of courtesy (Matthew 8:2; Matthew 8:6; John 20:2), it would not necessarily follow that they had used it in all the later fulness of its meaning. . . .
Pulpit Commentary
Verses 21-23. - These verses stand in close connexion with vers. 15-20. Seeing that external actions are the result of internal life, it is they, not words nor even miracles (since these may in themselves not be dependent on the inner life, though permitted by the Divine power), by which the true followers of Christ will be finally distinguished from others, and which therefore will alone secure admission to abiding with Christ in the kingdom of heaven. To these verses Luke 13:23-28 have many resemblances (cf. also vers. 13, 14, supra). St. Luke thus omits the warning against false teachers. (For ver. 21, cf. also Luke 6:46.) Verse 21. - Not every one that saith unto me, Lord, Lord. Professing obedience (Matthew 6:24). Observe the indirect claim to this title of reverential submission and the implied expectation that it will be given him by many. Shall enter into the kingdom of heaven. The final goal of our hopes. But he that doeth the will of my Father. Not "of me," but of him whom I represent, and to whom I stand in a unique relation (observe the claim). This man also says, "Lord, Lord" (Winer, § 26:1), but not merely says it. Such a man enters into family relationship to Christ (Matthew 12:50). Which is in heaven. Since you desire to enter the kingdom of heaven, be now obeying the will of him who dwells in heaven. (For the thought of the verse, cf 1 John 2:4.)
Judging Others
(Matthew 7:1–6; Romans 14:1–12)
37Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. 38Give, 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.”
39Jesus also told them a parable: “Can a blind man lead a blind man? Will they not both fall into a pit? 40A disciple is not above his teacher, but everyone who is fully trained will be like his teacher.
41Why do you look at the speck in your brother’s eye but fail to notice the beam in your own eye? 42How can you say, ‘Brother,c 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.
A Tree and Its Fruit
(Matthew 7:15–23; Matthew 12:33–37)
43No good tree bears bad fruit, nor does a bad tree bear good fruit. 44For each tree is known by its own fruit. Indeed, figs are not gathered from thornbushes, nor grapes from brambles. 45The good man brings good things out of the good treasure of his heart, and the evil man brings evil things out of the evil treasure of his heart. For out of the overflow of the heart the mouth speaks.
The House on the Rock
(Matthew 7:24–27)
46Why do you call Me ‘Lord, Lord,’ but do not do what I say? 47I will show you what he is like who comes to Me and hears My words and acts on them: 48He 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.d
49But the one who hears My words and does not act on them is like a man who built his house on ground without a foundation. The torrent crashed against that house, and immediately it fell—and great was its destruction!”
A group of Pharisees and Sadducees demand a miracle from Jesus, though He has already performed many. Jesus refuses and warns the disciples to beware of the teachings of these religious leaders. Jesus asks the disciples who the people say He is, as well as their own opinion. Peter says Jesus is the Christ, and is commended for that statement. Jesus begins to reveal that He must suffer and be killed before being raised on the third day. Peter's attempt to scold Jesus results in a devastating rebuke. Jesus then says all who would follow Him must take up crosses of self-denial.
Matthew 16:13–20 describes a conversation between Jesus and the disciples about His identity. It takes place about 25 miles north of the Sea of Galilee in the district of Caesarea Philippi. Jesus asks who the people say He is and then asks who the disciples say He is. Peter says Jesus is the Christ, the Son of the living God. Jesus says this declaration of faith will be the rock on which He will build His church.
The Rich Young Man
(Mark 10:17–31; Luke 18:18–30)
16Just then a man came up to Jesus and inquired, “Teacher, what good thing must I do to obtain eternal life?”
17“Why do you ask Me about what is good?”e Jesus replied. “There is only One who is good. If you want to enter life, keep the commandments.”
18“Which ones?” the man asked.
Jesus answered, “‘Do not murder, do not commit adultery, do not steal, do not bear false witness, 19honor your father and mother, and love your neighbor as yourself.’
20“All these I have kept,” said the young man. “What do I still lack?”
21Jesus 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.”
22When the young man heard this, he went away in sorrow, because he had great wealth.
23Then Jesus said to His disciples, “Truly I tell you, it is hard for a rich man to enter the kingdom of heaven. 24Again 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.”
25When the disciples heard this, they were greatly astonished and asked, “Who then can be saved?”
26Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”
27“Look,” Peter replied, “we have left everything to follow You. What then will there be for us?”
28Jesus said to them, “Truly I tell you, in the renewal of all things,g 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. 29And everyone who has left houses or brothers or sisters or father or mother or wifeh or children or fields for the sake of My name will receive a hundredfold and will inherit eternal life. 30But many who are first will be last, and the last will be first.
Psalm 118 is one of the Hallel psalms, also called the “Egyptian Hallel,” a short series of psalms (Psalm 113—118) incorporated in the celebration of the Passover.
The final psalm is sung in the festive processional as the people enter the temple gates to worship. In Psalm 118:26, the congregation welcomes the vindicated king, singing, “Blessed is he who comes in the name of the LORD. From the house of the LORD we bless you.”
Originally, this psalm depicted Israel’s exodus journey from Egypt to their eventual arrival at Mount Zion. But its celebratory welcoming of the king was ultimately fulfilled in Jesus Christ’s triumphal entry into Jerusalem on Palm Sunday. All four gospels quote Psalm 118:26: “Jesus was in the center of the procession, and the people all around him were shouting, ‘Praise God for the Son of David! Blessings on the one who comes in the name of the LORD! Praise God in highest heaven!’” (Matthew 21:9, NLT; see also Mark 11:9; Luke 19:38; John 12:13).
The term translated “blessed is” comes from the Hebrew word barukh (literally “to bless”) and is most often used of God. But in Psalm 118:26 it speaks of the king figure who comes in God’s authority. Faithlife Study Bible explains that barukh “describes bestowing someone with special power or declaring Yahweh to be the source of special power. In that regard, it means praising Yahweh for who He is” (Barry, J. D., et al, entry for Psalm 103:1, Lexham Press, 2012, 2016).
With the words, “Blessed is he who comes in the name of the Lord,” the ancient psalm praises God for who He is: “The LORD is God, and he has made his light shine on us” (Psalm 118:27). The blessing also forecasts His future coming as Israel’s Messiah. During passion week, we hear the echo, “Blessed is he who comes in the name of the Lord,” as the people of Christ’s day recognize Jesus as the long-awaited One.
Earlier, when Jesus lamented over Jerusalem, He predicted to the Pharisees, “Look, your house is left to you desolate. I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord’” (Luke 13:35). Jesus identified Himself as the “stone the builders rejected” (Psalm 118:22; cf. Matthew 21:42; Mark 12:10; Luke 20:17) who would bring salvation to all who prayed to Him, “Save us, Lord!” (Psalm 118:2). Through His crucifixion and resurrection, Jesus was the “living stone rejected by men but in the sight of God chosen and precious” (1 Peter 2:4, ESV). He became the chief cornerstone (Acts 4:11; Romans 9:33), “and whoever believes in him will not be put to shame” Romans 10:11; cf. 1 Peter 2:4–8).
Jesus came in the “special power” of Yahweh. He was vested with all the authority of His Father God. Jesus spoke with God’s authority so that “the people were amazed at his teaching” (Mark 1:22). He drove out unclean spirits (Mark 1:21–28, 39; Luke 4:31–37), healed the sick, and forgave people’s sins (Matthew 9:1–8; Mark 2:1–12; Luke 7:48). Jesus controlled the elements (Matthew 8:23–27), raised the dead to life (John 11:38–44), and cleansed the temple (Mark 11:27–33), all by God’s mandate.
“All authority in heaven and on earth” was given to Jesus by His Father (Matthew 28:18), including the authority “to judge” (John 5:27) and to lay down His life in sacrifice for the sins of the world (John 10:18). God “granted him authority over all people that he might give eternal life to all those” God had given to Him (John 17:2).
“Blessed is he who comes in the name of the Lord” is a declaration of praise and recognition that Jesus Christ is the Savior of the world who came in the power and authority of God. “I have come in my Father’s name,” said Jesus (John 5:43). All that Christ did was commissioned by His Father. Everything Jesus said and did was to glorify His Father and accomplish the work of making Him known to humans so that they might be saved
(John 17:1–24).
In Philippians 2:9–11 we read that Jesus has the name above all names: “Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.” What did Paul mean when he said that God gave Jesus the name that is above every name?
In this passage, the apostle appeals to believers to cultivate an attitude of humility. He gives them an example to emulate, namely, Jesus Christ, who is the ultimate model of humility. He says in verses 6–9 that Jesus, who is God and who has always been God, did not hold tightly to His position of equality with God. Instead, Jesus emptied Himself or made Himself nothing. He left His high rank in heaven to become a humble, human servant. He set aside His rights and privileges as God to live a life of humble service and obedience, even to the point of dying a horrible death on the cross for sinners.
As a result of Jesus Christ’s self-emptying and self-humiliation, God exalted Him to the highest place of honor. Jesus, who stooped down low, was raised by the Father to His glorious position in heaven. The name that is above all names is the supreme name—the divine name Lord. This name acknowledges Jesus Christ’s absolute lordship as divine King of the universe, and it brings with it the right to be worshiped.
It was humbling for the Son of God to become a man. Taking on the character of a servant was even more humbling. But Jesus went a step beyond. He was willing to die one of the most disgraceful forms of execution as a condemned criminal on a cross. Following His humiliation and obedience, God elevated Jesus to His rightful place of glory. After Christ’s victorious resurrection from the dead, God bestowed honor upon His humble, obedient Son: “Because of the joy awaiting him, he endured the cross, disregarding its shame. Now he is seated in the place of honor beside God’s throne” (Hebrews 12:2, NLT).
When Paul said, “At the name of Jesus every knee will bow—in heaven and on earth and under the earth” (Philippians 2:10, CSB), the emphasis was on every creature in the universe acknowledging Jesus as Lord over all creation. When he stated, “Every tongue will confess that Jesus Christ is Lord” (verse 11, CSB), he meant that every living thing, both in heaven and on earth, will honor Christ. Heavenly forces and demonic powers, people who reject Christ and His faithful in the church—all will bow before Him (Isaiah 45:23–24). Every tongue will acknowledge Jesus for who He is—the Sovereign Lord of the universe.
The verses stating that all creation will honor Jesus Christ do not mean that everyone will be saved. Instead, they point to the time when every being acknowledges His authority. The exalted Christ, who sits in the place of honor at God’s right hand (Colossians 3:1) is Lord over all (Acts 10:36; Romans 10:12). He has the supreme Name; He is Lord of lords and King of kings (Revelation 17:14; 19:16). He is the one Lord, “Jesus Christ, through whom all things were created, and through whom we live” (1 Corinthians 8:6, NLT). Jesus is Lord of both the dead and the living (Romans 14:9). He is the Lord upon whom the church calls (1 Corinthians 1:2). Jesus is our Mediator (Hebrews 3:1–6; 8:6; 9:15; 12:24), Intercessor (Hebrews 7:24–25; Romans. 8:34), Reconciler (Ephesians 2:12–17; Romans 5:1), and the One who gives us entrance into the Kingdom of Heaven (Hebrews 4:1, 11; 6:19–20).
Jesus has the name above all names because Jesus Christ is Lord! This name, given to Him by the Father, affirms His divinity and supreme authority.
Audio Cross Study Comm Greek
Verse (Chapter ▾ Par ▾ Str ▾)
New International Version
“Why do you call me, ‘Lord, Lord,’ and do not do what I say?
New Living Translation
“So why do you keep calling me ‘Lord, Lord!’ when you don’t do what I say?
English Standard Version
“Why do you call me ‘Lord, Lord,’ and not do what I tell you?
Berean Standard Bible
Why do you call Me ‘Lord, Lord,’ but do not do what I say?
Berean Literal Bible
And why do you⁺ call Me ‘Lord, Lord,’ and not do what I say?
King James Bible
And why call ye me, Lord, Lord, and do not the things which I say?
New King James Version
“But why do you call Me ‘Lord, Lord,’ and not do the things which I say?
New American Standard Bible
“Now why do you call Me, ‘Lord, Lord,’ and do not do what I say?
NASB 1995
“Why do you call Me, ‘Lord, Lord,’ and do not do what I say?
NASB 1977
“And why do you call Me, ‘Lord, Lord,’ and do not do what I say?
Legacy Standard Bible
“Now why do you call Me, ‘Lord, Lord,’ and do not do what I say?
Amplified Bible
“Why do you call Me, ‘Lord, Lord,’ and do not practice what I tell you?
Berean Annotated Bible
Why do you⁺ call Me ‘Lord {Kyrie}, Lord, but do not do what I say?
Christian Standard Bible
“Why do you call me ‘Lord, Lord,’ and don’t do the things I say?
Holman Christian Standard Bible
“Why do you call Me ‘Lord, Lord,’ and don’t do the things I say?
American Standard Version
And why call ye me, Lord, Lord, and do not the things which I say?
Contemporary English Version
Why do you keep on saying that I am your Lord, when you refuse to do what I say?
English Revised Version
And why call ye me, Lord, Lord, and do not the things which I say?
GOD'S WORD® Translation
"Why do you call me Lord but don't do what I tell you?
Good News Translation
"Why do you call me, 'Lord, Lord,' and yet don't do what I tell you?
International Standard Version
"Why do you keep calling me 'Lord, Lord,' but don't do what I tell you?
NET Bible
"Why do you call me 'Lord, Lord,' and don't do what I tell you?
New Heart English Bible
"Why do you call me, 'Lord, Lord,' and do not do the things which I say?
Webster's Bible Translation
And why call ye me Lord, Lord, and do not the things which I say?
Weymouth New Testament
"And why do you all call me 'Master, Master' and yet not do what I tell you?
Majority Text Translations
Majority Standard Bible
Why do you call Me ‘Lord, Lord,’ but do not do what I say?
World English Bible
“Why do you call me, ‘Lord, Lord,’ and don’t do the things which I say?
Literal Translations
Literal Standard Version
And why do you call Me, Lord, Lord, and do not do what I say?
Berean Literal Bible
And why do you⁺ call Me ‘Lord, Lord,’ and not do what I say?
Young's Literal Translation
'And why do ye call me, Lord, Lord, and do not what I say?
Smith's Literal Translation
And why call ye me Lord, Lord, and do not what I say?
Catholic Translations
Douay-Rheims Bible
And why call you me, Lord, Lord; and do not the things which I say?
Catholic Public Domain Version
But why do you call me, ‘Lord, Lord,’ and not do what I say?
New American Bible
“Why do you call me, ‘Lord, Lord,’ but not do what I command?
New Revised Standard Version
“Why do you call me ‘Lord, Lord,’ and do not do what I tell you?
Translations from Aramaic
Lamsa Bible
Why do you call me, My Lord, my Lord, and do not do what I say?
Aramaic Bible in Plain English
“Why are you calling me, 'My Lord, my Lord'', and you are not doing whatever I say?”
NT Translations
Anderson New Testament
But why call me Lord, Lord, and do not the things which I command?
Godbey New Testament
But why do you call me Lord, Lord, and do not the things which I say?
Haweis New Testament
And why call ye me, Lord, Lord, and do not the things which I say?
Mace New Testament
Why do you call me Lord, Lord, and do not observe what I say?
Weymouth New Testament
"And why do you all call me 'Master, Master' and yet not do what I tell you?
Worrell New Testament
"But why do ye call Me, 'Lord, Lord,' and do not the things that I say?
Worsley New Testament
But why do ye call me, Lord, Lord, and do not practise what I teach you?
Additional Translations ...
Audio Bible (Voice ▾ Musical ▾)
Context
The House on the Rock
45The good man brings good things out of the good treasure of his heart, and the evil man brings evil things out of the evil treasure of his heart. For out of the overflow of the heart, the mouth speaks. 46 Why do you call Me ‘Lord, Lord,’ but not do what I say? 47I will show you what he is like who comes to Me and hears My words and acts on them:…
Berean Standard Bible · Download
Cross References
Why do you call Me ‘Lord, Lord,’
Matthew 7:21-23
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!’
John 13:13
You call Me Teacher and Lord, and rightly so, because I am.
1 Corinthians 12:3
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.
but do not do what I say?
Matthew 7:24-27
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. …
John 14:15
If you love Me, you will keep My commandments.
James 1:22
Be doers of the word, and not hearers only. Otherwise, you are deceiving yourselves.
Matthew 25:11-12
Later the other virgins arrived and said, ‘Lord, lord, open the door for us!’ / But he replied, ‘Truly I tell you, I do not know you.’
1 John 2:4-6
If anyone says, “I know Him,” but does not keep His commandments, he is a liar, and the truth is not in him. / But if anyone keeps His word, the love of God has been truly perfected in him. By this we know that we are in Him: / Whoever claims to abide in Him must walk as Jesus walked.
Romans 2:13
For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be declared righteous.
John 15:14
You are My friends if you do what I command you.
1 Samuel 15:22
But Samuel declared: “Does the LORD delight in burnt offerings and sacrifices as much as in obedience to His voice? Behold, obedience is better than sacrifice, and attentiveness is better than the fat of rams.
Ezekiel 33:31-32
So My people come to you as usual, sit before you, and hear your words; but they do not put them into practice. Although they express love with their mouths, their hearts pursue dishonest gain. / Indeed, you are to them like a singer of love songs with a beautiful voice, who skillfully plays an instrument. They hear your words but do not put them into practice.
Isaiah 29:13
Therefore the Lord said: “These people draw near to Me with their mouths and honor Me with their lips, but their hearts are far from Me. Their worship of Me is but rules taught by men.
Matthew 15:8-9
‘These people honor Me with their lips, but their hearts are far from Me. / They worship Me in vain; they teach as doctrine the precepts of men.’”
Titus 1:16
They profess to know God, but by their actions they deny Him. They are detestable, disobedient, and unfit for any good deed.
1 Corinthians 4:20
For the kingdom of God is not a matter of talk but of power.
Treasury of ScriptureAnd why call you me, Lord, Lord, and do not the things which I say?
Luke 13:25-27
When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: …
Malachi 1:6
A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name?
Matthew 7:21-23
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven…
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Luke 6
1. Jesus reproves the Pharisees;
12. chooses apostles;
17. heals the diseased;
20. preaches to his disciples before the people: the beattitudes;
27. Love your Enemy
37. Do not Judge
43. A Tree and Its Fruit
46. The House on the Rock
Study BibleBook ◦ Chapter
Why do you call Me ‘Lord, Lord,’
This phrase highlights the importance of acknowledging Jesus' authority. In biblical times, repeating a name was a way to express deep emotion or urgency. The term "Lord" (Greek: Kyrios) was used to denote someone with authority, often a master or ruler. In the Jewish context, it was also a title for God, indicating reverence and submission. By addressing Jesus as "Lord," the people were recognizing His divine authority and role as the Messiah. However, Jesus challenges the sincerity of their acknowledgment, pointing out the inconsistency between their words and actions.but do not do what I say?
This part of the verse emphasizes the necessity of obedience to Jesus' teachings. In the cultural context of the time, a disciple was expected to follow the teachings and example of their rabbi closely. Jesus is highlighting the disconnect between verbal profession and actual practice. This echoes the teachings found in James 1:22, which urges believers to be doers of the word, not merely hearers. The call to obedience is a recurring theme in Scripture, seen in passages like Matthew 7:21-23, where Jesus warns that not everyone who calls Him "Lord" will enter the kingdom of heaven, but only those who do the will of the Father. This underscores the idea that true faith is demonstrated through actions, aligning with the biblical principle that faith without works is dead (James 2:17).
Persons / Places / Events
1. Jesus Christ
The speaker of this verse, addressing His disciples and the crowd. He is emphasizing the importance of obedience to His teachings.
2. Disciples
The primary audience of Jesus' teachings, representing those who profess to follow Him.
3. The Crowd
A larger group of listeners who were present during Jesus' sermon, symbolizing a broader audience of potential believers.
Teaching Points
The Importance of Obedience
Jesus emphasizes that calling Him 'Lord' is meaningless without obedience. True discipleship requires action, not just words.
The Danger of Empty Profession
Merely professing faith without corresponding actions is insufficient. Our lives must reflect our beliefs.
Building on a Firm Foundation
Obedience to Jesus' teachings is like building a house on a solid foundation. It ensures stability and resilience in the face of life's challenges.
Self-Examination
Believers are encouraged to examine their lives to ensure their actions align with their professed faith.
The Relationship Between Love and Obedience
Love for Christ is demonstrated through obedience to His commands. Our actions should reflect our love for Him.
Bible Study Questions and Answers
1. What is the meaning of Luke 6:46?
2. How can we ensure we truly follow Jesus' teachings in Luke 6:46?
3. What does "Lord, Lord" signify about our relationship with Christ in Luke 6:46?
4. How does James 1:22 relate to the message in Luke 6:46?
5. What practical steps can we take to align actions with Jesus' words?
6. Why is obedience to Jesus' teachings crucial for a strong faith foundation?
7. Why do you call Me 'Lord, Lord,' and not do what I say?
8. How does Luke 6:46 challenge the authenticity of one's faith?
9. What does obedience to Jesus' teachings look like according to Luke 6:46?
10. What are the top 10 Lessons from Luke 6?
What Does Luke 6:46 Mean
Why do you call MeJesus begins with a gentle but probing question: “Why do you call Me…?” (Luke 6:46). He addresses people who freely speak to Him, indicating they recognize His presence and are comfortable invoking His name. Scripture consistently presents God as One who desires relationship, yet who also examines the heart (1 Samuel 16:7; Jeremiah 17:10).
• Calling on the Lord is good and necessary (Romans 10:13; Joel 2:32), but Christ now presses deeper.
• Similar occasions show Him asking questions to expose motives (John 1:38; Mark 10:18).
• He invites every disciple into honest self-examination, anchoring His inquiry in love rather than accusation (Revelation 3:19).
‘Lord, Lord,’The title “Lord” (repeated for emphasis) acknowledges Jesus’ absolute authority—something Scripture affirms without reservation (Acts 2:36; Philippians 2:9-11).
• Doubling the word points to urgent, heartfelt confession, much like “Samuel, Samuel” (1 Samuel 3:10).
• Verbal profession alone cannot substitute for genuine allegiance; Jesus warns, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven” (Matthew 7:21-23).
• True confession includes believing in the heart and submitting in life (Romans 10:9; Luke 9:23).
but do not do what I say?Here is the crux: a contradiction between lips and life.
• Jesus immediately illustrates the danger through the parable of the two builders (Luke 6:47-49): the obedient stand firm; the disobedient collapse.
• Scripture consistently pairs love for Christ with obedience to His commands (John 14:15; 1 John 2:3-6).
• Merely listening, without acting, is self-deception (James 1:22).
Practical checkpoints for wholehearted obedience:
– Measure choices against His Word (Psalm 119:105).
– Yield daily decisions to His Spirit’s prompting (Galatians 5:25).
– Pursue consistent, visible fruit—justice, mercy, humility (Micah 6:8; Matthew 23:23).
– Welcome accountability inside the body of Christ (Hebrews 10:24-25).
summaryLuke 6:46 exposes the peril of honoring Jesus with words while denying Him with deeds. He is Lord in title and in truth; therefore genuine faith responds with active obedience. When profession and practice align, our lives become houses built on rock, unshakable through every storm.
Ellicott's Commentary for English Readers
(46) And why call ye me, Lord, Lord.--The teaching is the same in substance, though not in form.
Pulpit Commentary
Verse 46. - And why call ye me, Lord, Lord, and do not the things which I say? It is evident from this heart-stirring appeal of Jesus that he had already obtained a large measure of recognition from the people. We should hardly be prepared to aver that any large number of the Palestinian inhabitants looked on him as Messiah, though probably some did; but that generally at this period he was looked on by the common folk, at all events, and by a few perhaps of their rulers, as a Being of no ordinary power, as a Prophet, and probably as One greater than a prophet. It is scarcely likely that even they who regarded him with the deepest reverence when he spoke the mount-sermon would have been able to define their own feelings towards him. But underneath the Lord's words lies this thought: "Those blind guides of whom I have been telling you, they with their lips profess to adore the eternal God of Israel, and yet live their lives of sin. You, my followers, do not the same thing."
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).
Psalm 121 is categorized as one of the “Songs of Ascent” sung by pilgrims traveling to Jerusalem. The opening two verses form a poetic question and answer: “I lift up my eyes to the mountains—where does my help come from? My help comes from the LORD, the Maker of heaven and earth” (Psalm 121:1–2). As the psalmist climbs upward through the hills on his approach toward Jerusalem, he affirms that the Lord who created the heavens and the earth is his sole source of help.
Jewish tradition claims that God’s people sang these pilgrim Songs of Ascent (Psalms 120—134) as they journeyed to the temple for one of the yearly worship festivals. Psalm 121 announces the worshiper’s confidence in God to watch over Israel and shelter His people from all harm. At the same time, this psalm is a general declaration of trust in God as the guardian and protector of life’s journey.
As the poet looks up to the mountains, it’s as if he sees Yahweh, God the Creator of heaven and earth, seated there on His heavenly throne. The Bible often refers to the heights of Jerusalem as the holy mountain where God dwells (Zechariah 8:3; Psalm 48:1–2; Isaiah 27:13). From this high place of God’s presence comes help from the Lord: “I call out to the LORD, and he answers me from his holy mountain” (Psalm 3:4; see also Psalm 20:2; 134:3). Likewise, from this sacred dwelling place of the Lord comes everlasting security: “As the mountains surround Jerusalem, so the LORD surrounds his people both now and forevermore” (Psalm 125:2).
Our help comes from the Lord through His vigilant, never wearying, sleepless protection: “He will not let your foot slip—he who watches over you will not slumber; indeed, he who watches over Israel will neither slumber nor sleep” (Psalm 121:3–4). In every danger, whether from sunstroke in the heat of the day or exposure to the cold of night, “the LORD himself watches over you! The LORD stands beside you as your protective shade” (Psalm 121:5–6, NLT; see also Psalm 91:1 ). Whether we face threats to the body or soul, in every situation of life, “God is our refuge and strength, always ready to help in times of trouble” (Psalm 46:1, NLT). Twenty-four hours a day, seven days a week, God has us covered.
The child of God can confidently say, “My help comes from the Lord,” because God keeps and protects His children at all times and in all dangers: “The LORD keeps you from all harm and watches over your life. The LORD keeps watch over you as you come and go, both now and forever” (Psalm 121:7–8, NLT).
The Bible is full of incredible promises of help from the Lord for those who hope and trust in Him: “You who fear him, trust in the LORD—he is their help and shield” (Psalm 115:11; see also Psalm 33:20). In Psalm 23, the Lord is our Shepherd, leading and guiding us through all of life’s hardships and joys. In the New Testament, believers in Jesus say, “My help comes from the Lord,” because Christ is their Good Shepherd who lays down His life for the sheep (John 10:11–15).
The Lord helps us in innumerable ways. He forgives our sins and cleanses us from all unrighteousness (1 John 1:9; Psalm 32:5). God gives us new life in Jesus Christ and sets us free from sin (Colossians 2:20—3:17; Romans 6:18). He grants us eternal life (1 John 2:25). The Lord is a faithful friend (John 15:13–14) who calms our fears, takes care of our needs, and supplies us with supernatural peace (2 Timothy 1:7; Philippians 4:6–7). He loves us perfectly and completely, and He never leaves us (1 John 4:18; Romans 8:31–38).
All believers of every generation can proclaim, “My help comes from the Lord!” No matter what trouble we face in this dark world, God is with us, shining His light into the darkness (John 1:4; 2 Corinthians 4:6) and providing everything we need for life and godliness (2 Peter 1:3). Whatever setbacks, hardships, or evil we encounter, our faithful God will transform these challenges to contribute toward our good (Romans 8:28). All of our days, He is our Helper and the God who sustains our lives (Psalm 54:4).
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!
What does Matthew 16:19 mean?Jesus is still responding to Peter's simple acknowledgement that Jesus is the Christ––or Messiah––and the Son of the living God. Jesus has said Peter is blessed to understand this, an understanding given to him by God the Father. Jesus then tells Peter that He will build His church on "this rock," meaning the truth Peter just declared, or the declaration of that truth itself (Matthew 16:13–18).
Now Jesus gives authority to Peter to act on His behalf. He has done this before in sending out the twelve to represent Him in Israel (Matthew 10:5–15). Jesus will give this same authority to all twelve disciples both before and after His resurrection (Matthew 18:18; John 20:23).
Jesus describes the authority He is delegating to them as the "keys to the kingdom of heaven." He says that whatever they bind or loose on earth will be bound or loosed in heaven. Only the most trusted servant in the household would be given the keys to the doors of the estate. In handing them over, the master of the house would be sharing His authority to open and close, to lock and unlock, the entrance to His home.
Peter and, eventually, the rest of the apostles, are being assigned a crucial role in introducing the gospel to the world. In Christ's name, they will declare He is the Messiah and that faith in Him is the only entrance into His kingdom. In His name, they will also exercise discipline within the church, setting the standard for both what is true and how that truth will be practiced. When the apostles declare something bound or loosed in Jesus' name, the power that resides in heaven will respond and make it so.
What Jesus is not doing is freeing the disciples to act on their own wisdom and will as they lead His church in the coming years. He is giving them responsibility, authority, and supernatural power to lead the church according to His will and His teaching.
The Word Brings Salvation
(Isaiah 65:1–16)
1Brothers, my heart’s desire and prayer to God for the Israelites is for their salvation. 2For I testify about them that they are zealous for God, but not on the basis of knowledge. 3Because they were ignorant of God’s righteousness and sought to establish their own, they did not submit to God’s righteousness. 4For Christ is the end of the law, to bring righteousness to everyone who believes.
5For concerning the righteousness that is by the law, Moses writes: “The man who does these things will live by them.”a 6But the righteousness that is by faith says: “Do not say in your heart, ‘Who will ascend into heaven?’b (that is, to bring Christ down) 7or, ‘Who will descend into the Abyss?’c (that is, to bring Christ up from the dead).”
8But what does it say? “The word is near you; it is in your mouth and in your heart,”d that is, the word of faith we are proclaiming: 9that if you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised Him from the dead, you will be saved. 10For with your heart you believe and are justified, and with your mouth you confess and are saved.
11It is just as the Scripture says: “Anyone who believes in Him will never be put to shame.”e 12For there is no difference between Jew and Greek: The same Lord is Lord of all, and gives richly to all who call on Him, 13for, “Everyone who calls on the name of the Lord will be saved.”f
14How then can they call on the One in whom they have not believed? And how can they believe in the One of whom they have not heard? And how can they hear without someone to preach? 15And how can they preach unless they are sent? As it is written: “How beautiful are the feet of those who bring good news!”g
16But not all of them welcomed the good news. For Isaiah says, “Lord, who has believed our message?”h 17Consequently, faith comes by hearing, and hearing by the word of Christ.
18But I ask, did they not hear? Indeed they did:
“Their voice has gone out into all the earth,
their words to the ends of the world.”i
19I ask instead, did Israel not understand? First, Moses says:
“I will make you jealous by those who are not a nation;
I will make you angry by a nation without understanding.”j
20And Isaiah boldly says:
“I was found by those who did not seek Me;
I revealed Myself to those who did not ask for Me.”k
21But as for Israel he says:
“All day long I have held out My hands
to a disobedient and obstinate people.”l
Footnotes:
5 a Leviticus 18:5; see also Ezekiel 20:11, 13, and 21.
6 b Deuteronomy 30:12
7 c See Deuteronomy 30:13.
8 d Deuteronomy 30:14
11 e Isaiah 28:16 (see also LXX)
13 f Joel 2:32
15 g Literally good news of good things; BYZ and TR How beautiful are the feet of those who bring good news of peace, who bring good news of good things; Isaiah 52:7
16 h Isaiah 53:1
18 i Psalm 19:4 (see also LXX)
19 j Deuteronomy 32:21 (see also LXX)
20 k Isaiah 65:1
21 l Isaiah 65:2 (see also LXX)
Dead to Sin, Alive to God
(2 Corinthians 4:7–18)
1What then shall we say? Shall we continue in sin so that grace may increase? 2Certainly not! How can we who died to sin live in it any longer? 3Or aren’t you aware that all of us who were baptized into Christ Jesus were baptized into His death? 4We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life.
5For if we have been united with Him like this in His death, we will certainly also be united with Him in His resurrection. 6We know that our old self was crucified with Him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin. 7For anyone who has died has been freed from sin.
8Now if we died with Christ, we believe that we will also live with Him. 9For we know that since Christ was raised from the dead, He cannot die again; death no longer has dominion over Him. 10The death He died, He died to sin once for all; but the life He lives, He lives to God. 11So you too must count yourselves dead to sin, but alive to God in Christ Jesus.
12Therefore do not let sin reign in your mortal body so that you obey its desires. 13Do not present the parts of your body to sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life; and present the parts of your body to Him as instruments of righteousness. 14For sin shall not be your master, because you are not under law, but under grace.
The Wages of Sin
15What then? Shall we sin because we are not under law, but under grace? Certainly not! 16Do you not know that when you offer yourselves as obedient slaves, you are slaves to the one you obey, whether you are slaves to sin leading to death, or to obedience leading to righteousness? 17But thanks be to God that, though you once were slaves to sin, you wholeheartedly obeyed the form of teaching to which you were committed. 18You have been set free from sin and have become slaves to righteousness.
19I am speaking in human terms because of the weakness of your flesh. Just as you used to offer the parts of your body in slavery to impurity and to escalating wickedness, so now offer them in slavery to righteousness leading to holiness.
20For when you were slaves to sin, you were free of obligation to righteousness. 21What fruit did you reap at that time from the things of which you are now ashamed? The outcome of those things is death. 22But now that you have been set free from sin and have become slaves to God, the fruit you reap leads to holiness, and the outcome is eternal life. 23For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
In Romans 8:2, Paul draws a sharp contrast between the law of the Spirit of life and the law of sin and death with this statement: “For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death” (ESV). Both of these laws are mentioned in the previous chapter: “We have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code” (Romans 7:6). God has taken action to free those who place their faith in Christ. We are no longer under the condemnation of the law (Romans 8:1); rather, we follow the law of the Spirit of life.
The law of sin and death refers to the Mosaic Law. The law revealed God’s standard, our shortcomings, the consequences of falling short, and even our innate proclivity to reject God and defy His standard. Romans 7:10–11 speaks of how sin, death, and the law are connected: “The commandment [the law] that was meant for life resulted in death for me. For sin, seizing an opportunity through the commandment, deceived me, and through it killed me.”
In contrast to the law of sin and death, the law of the Spirit of life brings about a reversal of the wages of sin (Romans 6:23). The NIV presents this new law in Romans 8:2 as “the law of the Spirit who gives life.” The Good News Translation has “the law of the Spirit, which brings us life in union with Christ Jesus.” Just as sin, in rebellion to the law of God, leads to death, the Spirit gives life in conformity to the will of God. Much like how God breathed life into Adam, He infuses new life into the regenerated soul (Genesis 2:7; Titus 3:5–6). This is tied to God’s grace, as revealed in the gospel.
The Spirit is the one who gives life, and He does so through Jesus Christ (see John 3:5–8). With the new life comes freedom from the old law—a law we could not keep and thus only led to sin and death. We are now under a new law that brings life. Such is the power of the gospel to save (see Romans 1:16).
We note several things about “the law of the Spirit of life in Christ Jesus” (Romans 8:2, ESV):
• It is a law. That is, it is a rule that governs us. It holds influence over every part of our lives.
• The law is of the Spirit. That is, the Holy Spirit is the one who prompts us to believe the gospel, and He brings His law to bear in our hearts. We are now under the authority of a new Lord and Master. We yield to the Spirit in order that we “will not carry out the desire of the flesh” (Galatians 5:16, NASB).
• The Spirit brings life. That is, the divine law imposed by the Spirit imparts life—an everlasting spiritual vitality. Jesus likened this to “a spring of water welling up to eternal life” (John 4:14). We have truly been “made alive, who were dead in trespasses and sins” (Ephesians 2:1, NKJV).
• The law of the Spirit of life is liberating. That is, the gospel sets us free from the Mosaic Law. The rules, rituals, and regulations of the law could never justify us (Romans 3:20; Galatians 2:16). The law of the Spirit of life does what the law could not do.
• The law of the Spirit of life is liberating in Christ Jesus. That is, the gospel is inseparable from the person and work of Jesus. He laid down His life for ours, and “if the Son sets you free, you will be free indeed” (John 8:36). The person who has faith in Christ is, through the agency of the indwelling Holy Spirit, made a member of Christ. Jesus is the vine, and we are the branches; He is the head, and we are the body. The Son of God has “life in himself” (John 5:26), and since we are in the Son, we are given life, too.
Bible teacher Warren Wiersbe provides a simple outline of Romans 8:1–4 concerning our born-again relationship to the law:
1) The law cannot claim you (Romans 8:2).
2) The law cannot condemn you (Romans 8:3).
3) The law cannot control you (Romans 8:4). (The Wiersbe Bible Commentary: New Testament, David C. Cook, 2007, p. 429)
Praise the Lord for the law of the Spirit of life. It’s all about grace. It’s all about the gospel.
“Look,” Peter replied,
Mark 10:28
Peter began to say to Him, “Look, we have left everything and followed You.”
Luke 18:28
“Look,” said Peter, “we have left all we had to follow You.”
“we have left everything to follow You.
Luke 5:11
And when they had brought their boats ashore, they left everything and followed Him.
Luke 5:28
and Levi got up, left everything, and followed Him.
Mark 1:18
And at once they left their nets and followed Him.
What then will there be for us?”
Mark 10:29-30
“Truly I tell you,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for My sake and for the gospel / will fail to receive a hundredfold in the present age—houses and brothers and sisters and mothers and children and fields, along with persecutions—and in the age to come, eternal life.
Luke 18:29-30
“Truly I tell you,” Jesus replied, “no one who has left home or wife or brothers or parents or children for the sake of the kingdom of God / will fail to receive many times more in this age—and in the age to come, eternal life.”
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 4:19-20
“Come, follow Me,” Jesus said, “and I will make you fishers of men.” / And at once they left their nets and followed Him.
John 6:68-69
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.”
Philippians 3:7-8
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
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.
1 Kings 19:19-21
So Elijah departed and found Elisha son of Shaphat. He was plowing with twelve teams of oxen, and he was with the twelfth team. Elijah passed by him and threw his cloak around him. / So Elisha left the oxen, ran after Elijah, and said, “Please let me kiss my father and mother goodbye, and then I will follow you.” “Go on back,” Elijah replied, “for what have I done to you?” / So Elisha turned back from him, took his pair of oxen, and slaughtered them. Using the oxen’s equipment for fuel, he cooked the meat and gave it to the people, and they ate. Then he set out to follow and serve Elijah.
Hebrews 11:24-26
By faith Moses, when he was grown, refused to be called the son of Pharaoh’s daughter. / He chose to suffer oppression with God’s people rather than to experience the fleeting enjoyment of sin. / He valued disgrace for Christ above the treasures of Egypt, for he was looking ahead to his reward.
Matthew 16:24-27
Then Jesus told His disciples, “If anyone wants to come after Me, he must deny himself and take up his cross and follow Me. / For whoever wants to save his life will lose it, but whoever loses his life for My sake will find it. / What will it profit a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul? …
1 Samuel 12:10
Then they cried out to the LORD and said, ‘We have sinned, for we have forsaken the LORD and served the Baals and Ashtoreths. Now deliver us from the hands of our enemies, that we may serve You.’
Treasury of ScriptureThen answered Peter and said to him, Behold, we have forsaken all, and followed you; what shall we have therefore?
we have forsaken.
Matthew 4:20-22
And they straightway left their nets, and followed him…
Matthew 9:9
And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
Deuteronomy 33:9
Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant.
what.
Matthew 20:10-12
But when the first came, they supposed that they should have received more; and they likewise received every man a penny…
Luke 15:29
And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:
1 Corinthians 1:29
That no flesh should glory in his presence.
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Matthew 19
1. Jesus heals the sick;
3. answers the Pharisees concerning divorce;
10. shows when marriage is necessary;
13. receives the little children;
16. instructs the young man how to attain eternal life;
20. and how to be perfect;
23. tells his disciples how hard it is for a rich man to enter into the kingdom of God;
27. and promises reward to those who forsake all to follow him.
Wages (52 Occurrences)Matthew 20:8
When evening had come, the lord of the vineyard said to his manager,'Call the laborers and pay them their wages, beginning from the last to the first.'
(WEB WEY DBY NAS RSV NIV)
Mark 6:37
But he answered them, "You give them something to eat." They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat?"
(See NIV)
Mark 14:5
For this might have been sold for more than three hundred denarii, and given to the poor." They grumbled against her.
(See NIV)
Luke 3:14
Soldiers also asked him, saying, "What about us? What must we do?" He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages."
(WEB KJV ASV WBS YLT NAS RSV)
Luke 10:7
Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house.
(WEB WEY NAS RSV NIV)
John 4:36
He who reaps receives wages, and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together.
(WEB KJV ASV DBY WBS NAS RSV NIV)
John 6:7
Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little."
(See NIV)
John 10:13
Now he who serves for wages flees because he serves for wages, and is not himself concerned about the sheep.
(DBY)
John 12:5
"Why wasn't this ointment sold for three hundred denarii, and given to the poor?"
(See NIV)
Romans 4:4
Now to him who works, the reward is not counted as grace, but as debt.
(See RSV NIV)
Romans 6:23
For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)
1 Corinthians 3:8
Now he who plants and he who waters are the same, but each will receive his own reward according to his own labor.
(See RSV)
1 Corinthians 9:17
And if I preach willingly, I receive my wages; but if against my will, a stewardship has nevertheless been entrusted to me.
(WEY)
1 Corinthians 9:18
What are my wages then? The very fact that the Good News which I preach will cost my hearers nothing, so that I cannot be charged with abuse of my privileges as a Christian preacher.
(WEY)
2 Corinthians 11:8
I robbed other assemblies, taking wages from them that I might serve you.
(WEB KJV ASV WBS YLT NAS)
1 Timothy 5:18
For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages."
(WEB NAS RSV NIV)
2 Peter 2:13
receiving the wages of unrighteousness; people who count it pleasure to revel in the daytime, spots and blemishes, reveling in their deceit while they feast with you;
(WEB NAS)
2 Peter 2:15
forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrongdoing;
(WEB KJV WEY WBS NAS NIV)
2 John 1:8
See to yourselves, that we may not lose what we have wrought, but may receive full wages.
(DBY)
Revelation 6:6
I heard a voice in the midst of the four living creatures saying, "A choenix of wheat for a denarius, and three choenix of barley for a denarius! Don't damage the oil and the wine!"
(See NIV)
Revelation 19:11
I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war.
(See NAS)
Genesis 29:15
Laban said to Jacob, "Because you are my brother, should you therefore serve me for nothing? Tell me, what will your wages be?"
(WEB KJV JPS ASV DBY WBS NAS RSV NIV)
Genesis 30:18
Leah said, "God has given me my hire, because I gave my handmaid to my husband." She named him Issachar.
(See NAS)
Genesis 30:28
He said, "Appoint me your wages, and I will give it."
(WEB KJV JPS ASV DBY WBS NAS RSV NIV)
Genesis 30:32
I will pass through all your flock today, removing from there every speckled and spotted one, and every black one among the sheep, and the spotted and speckled among the goats. This will be my hire.
(See NAS RSV NIV)
Genesis 30:33
So my righteousness will answer for me hereafter, when you come concerning my hire that is before you. Every one that is not speckled and spotted among the goats, and black among the sheep, that might be with me, will be counted stolen."
(See NAS RSV NIV)
Genesis 31:7
Your father has deceived me, and changed my wages ten times, but God didn't allow him to hurt me.
(WEB KJV JPS ASV DBY WBS NAS RSV NIV)
Genesis 31:8
If he said this,'The speckled will be your wages,' then all the flock bore speckled. If he said this,'The streaked will be your wages,' then all the flock bore streaked.
(WEB KJV JPS ASV WBS NAS RSV NIV)
Genesis 31:41
These twenty years I have been in your house. I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times.
(WEB KJV JPS ASV DBY WBS NAS RSV NIV)
Exodus 2:9
Pharaoh's daughter said to her, "Take this child away, and nurse him for me, and I will give you your wages." The woman took the child, and nursed it.
(WEB KJV JPS ASV DBY WBS NAS RSV)
Leviticus 19:13
"'You shall not oppress your neighbor, nor rob him. "'The wages of a hired servant shall not remain with you all night until the morning.
(WEB KJV JPS ASV DBY WBS YLT NAS RSV NIV)
Numbers 18:31
You shall eat it in every place, you and your households: for it is your reward in return for your service in the Tent of Meeting.
(See NIV)
Deuteronomy 23:18
You shall not bring the hire of a prostitute, or the wages of a dog, into the house of Yahweh your God for any vow: for even both these are an abomination to Yahweh your God. "who is and who was and who is to come, the Almighty."
(WEB ASV NAS RSV)
Deuteronomy 24:15
in his day you shall give him his hire, neither shall the sun go down on it; for he is poor, and sets his heart on it: lest he cry against you to Yahweh, and it be sin to you.
(See NAS NIV)
Ruth 2:12
May Yahweh repay your work, and a full reward be given you from Yahweh, the God of Israel, under whose wings you have come to take refuge."
(See NAS)
1 Kings 5:6
Now therefore command that they cut me cedar trees out of Lebanon. My servants shall be with your servants; and I will give you wages for your servants according to all that you shall say. For you know that there is not among us any who knows how to cut timber like the Sidonians."
(WEB NAS RSV NIV)
Job 7:2
As a servant who earnestly desires the shadow, as a hireling who looks for his wages,
(WEB JPS ASV DBY NAS RSV NIV)
Proverbs 10:16
The labor of the righteous tendeth to life; The increase of the wicked, to sin.
(See JPS NAS NIV)
Proverbs 11:18
Wicked people earn deceitful wages, but one who sows righteousness reaps a sure reward.
(WEB JPS ASV NAS RSV NIV)
Isaiah 19:10
And its foundations have been smitten, All making wages 'are' afflicted in soul.
(YLT)
Isaiah 23:17
It will happen after the end of seventy years that Yahweh will visit Tyre, and she shall return to her wages, and will play the prostitute with all the kingdoms of the world on the surface of the earth.
(WEB NAS)
Isaiah 55:2
Why do you give your money for what is not bread, and the fruit of your work for what will not give you pleasure? Give ear to me, so that your food may be good, and you may have the best in full measure.
(See NAS)
Jeremiah 22:13
Woe to him who builds his house by unrighteousness, and his chambers by injustice; who uses his neighbor's service without wages, and doesn't give him his hire;
(WEB KJV JPS ASV DBY WBS NAS RSV)
Ezekiel 29:18
Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great service against Tyre: every head was made bald, and every shoulder was worn; yet had he no wages, nor his army, from Tyre, for the service that he had served against it.
(WEB KJV JPS ASV DBY WBS NAS)
Ezekiel 29:19
Therefore thus says the Lord Yahweh: Behold, I will give the land of Egypt to Nebuchadnezzar king of Babylon; and he shall carry off her multitude, and take her spoil, and take her prey; and it shall be the wages for his army.
(WEB KJV JPS ASV DBY WBS NAS RSV)
Hosea 2:12
I will lay waste her vines and her fig trees, about which she has said,'These are my wages that my lovers have given me; and I will make them a forest,' and the animals of the field shall eat them.
(WEB NAS)
Hosea 9:1
Don't rejoice, Israel, to jubilation like the nations; for you were unfaithful to your God. You love the wages of a prostitute at every grain threshing floor.
(WEB NIV)
Micah 1:7
All her idols will be beaten to pieces, and all her temple gifts will be burned with fire, and all her images I will destroy; for of the hire of a prostitute has she gathered them, and to the hire of a prostitute shall they return."
(See NIV)
Haggai 1:6
You have sown much, and bring in little. You eat, but you don't have enough. You drink, but you aren't filled with drink. You clothe yourselves, but no one is warm, and he who earns wages earns wages to put them into a bag with holes in it."
(WEB KJV JPS ASV DBY WBS NAS RSV NIV)
Zechariah 8:10
For before those days there was no wages for man, nor any wages for an animal; neither was there any peace to him who went out or came in, because of the adversary. For I set all men everyone against his neighbor.
(WEB NIV)
Zechariah 11:12
I said to them, "If you think it best, give me my wages; and if not, keep them." So they weighed for my wages thirty pieces of silver.
(WEB NAS RSV)
Malachi 3:5
I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against the perjurers, and against those who oppress the hireling in his wages, the widow, and the fatherless, and who deprive the foreigner of justice, and don't fear me," says Yahweh of Armies.
------
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 7 transitions in Romans 8 to a rejoicing over the change the gospel makes in the lives of those who believe in Jesus. The chapter concludes by confirming, in the strongest terms possible, that believers can never be separated from God’s love: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38–39).
◄ John 5 ►
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The Pool of Bethesda
1Some time later there was a feast of the Jews, and Jesus went up to Jerusalem.
2Now there is in Jerusalem near the Sheep Gate a pool with five covered colonnades, which in Hebrewa is called Bethesda.b 3On these walkwaysc lay a great number of the sick, the blind, the lame, and the paralyzed.d
5One man there had been an invalid for thirty-eight years. 6When Jesus saw him lying there and realized that he had spent a long time in this condition, He asked him, “Do you want to get well?”
7“Sir,” the invalid replied, “I have no one to help me into the pool when the water is stirred. While I am on my way, someone else goes in before me.”
8Then Jesus told him, “Get up, pick up your mat, and walk.”
9Immediately the man was made well, and he picked up his mat and began to walk.
Now this happened on the Sabbath day, 10so the Jews said to the man who had been healed, “This is the Sabbath! It is unlawful for you to carry your mat.”
11But he answered, “The man who made me well told me, ‘Pick up your mat and walk.’”
12“Who is this man who told you to pick it up and walk?” they asked.
13But the man who was healed did not know who it was, for Jesus had slipped away while the crowd was there.
14Afterward, Jesus found the man at the temple and said to him, “See, you have been made well. Stop sinning, or something worse may happen to you.”
15And the man went away and told the Jews that it was Jesus who had made him well.
The Father and the Son
16Now because Jesus was doing these things on the Sabbath, the Jews began to persecute Him. 17But Jesus answered them, “To this very day My Father is at His work, and I too am working.”
18Because of this, the Jews tried all the harder to kill Him. Not only was He breaking the Sabbath, but He was even calling God His own Father, making Himself equal with God.
19So Jesus replied, “Truly, truly, I tell you, the Son can do nothing by Himself, unless He sees the Father doing it. For whatever the Father does, the Son also does. 20The Father loves the Son and shows Him all He does. And to your amazement, He will show Him even greater works than these. 21For just as the Father raises the dead and gives them life, so also the Son gives life to whom He wishes.
22Furthermore, the Father judges no one, but has assigned all judgment to the Son, 23so 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.
24Truly, truly, I tell you, whoever hears My word and believes Him who sent Me has eternal life and will not come under judgment. Indeed, he has crossed over from death to life.
25Truly, truly, I tell you, the hour is coming and has now come when the dead will hear the voice of the Son of God, and those who hear will live. 26For as the Father has life in Himself, so also He has granted the Son to have life in Himself. 27And He has given Him authority to execute judgment, because He is the Son of Man.
28Do not be amazed at this, for the hour is coming when all who are in their graves will hear His voice 29and come out—those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.e
30I can do nothing by Myself; I judge only as I hear. And My judgment is just, because I do not seek My own will, but the will of Him who sent Me.
Testimonies about Jesus
31If I testify about Myself, My testimony is not valid. 32There is another who testifies about Me, and I know that His testimony about Me is valid.
33You have sent to John, and he has testified to the truth. 34Even though I do not accept human testimony, I say these things so that you may be saved.
35John was a lamp that burned and gave light, and you were willing for a season to bask in his light. 36But I have testimony more substantial than that of John. For the works that the Father has given Me to accomplish—the very works I am doing—testify about Me that the Father has sent Me. 37And the Father who sent Me has Himself testified about Me. You have never heard His voice nor seen His form, 38nor does His word abide in you, because you do not believe the One He sent.
The Witness of Scripture
(Luke 16:19–31)
39You pore over the Scriptures because you presume that by them you possess eternal life. These are the very words that testify about Me, 40yet you refuse to come to Me to have life.
41I do not accept glory from men, 42but I know you, that you do not have the love of God within you. 43I have come in My Father’s name, and you have not received Me; but if someone else comes in his own name, you will receive him. 44How can you believe if you accept glory from one another, yet do not seek the glory that comes from the only God?
45Do not think that I will accuse you before the Father. Your accuser is Moses, in whom you have put your hope. 46If you had believed Moses, you would believe Me, because he wrote about Me. 47But since you do not believe what he wrote, how will you believe what I say?”
The apostle Paul clearly taught that we receive the Holy Spirit the moment we receive Jesus Christ as our Savior. First Corinthians 12:13 declares, “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink.” Romans 8:9 tells us that if a person does not possess the Holy Spirit, he or she does not belong to Christ: “You, however, are controlled not by the sinful nature 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.” Ephesians 1:13-14 teaches us that the Holy Spirit is the seal of salvation for all those who believe: “Having 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—to the praise of his glory.”
These three passages make it clear that the Holy Spirit is received at the moment of salvation. Paul could not say that we all were baptized by one Spirit and all given one Spirit to drink if not all of the Corinthian believers possessed the Holy Spirit. Romans 8:9 is even stronger, stating that if a person does not have the Spirit, he does not belong to Christ. Therefore, the possession of the Spirit is an identifying factor of the possession of salvation. Further, the Holy Spirit could not be the “seal of salvation” (Ephesians 1:13-14) if He is not received at the moment of salvation. Many passages make it abundantly clear that our salvation is secured the moment we receive Christ as Savior.
The ministries of the Holy Spirit are often confused. The receiving/indwelling of the Spirit occurs at the moment of salvation. The filling of the Spirit is an ongoing process in the Christian life. We hold that the baptism of the Spirit also occurs at the moment of salvation. Some other Christians do not, believing that the baptism of the Spirit comes subsequent to salvation.
In conclusion, how do we receive the Holy Spirit? We receive the Holy Spirit by simply receiving the Lord Jesus Christ as our Savior (John 3:5-16). When do we receive the Holy Spirit? The Holy Spirit takes up permanent residence in us the moment we believe.
Fair Pay and Work in the Old Testament
Teachings in the New Testament
Spiritual Wages
The Bible teaches the importance and appropriateness of churches providing financial support to Christian ministers who admirably serve their congregations. In 1 Timothy 5:18, the apostle Paul cites two passages to back up his claim that church bodies must honor and care for hard-working pastors to prevent them from becoming overworked and underpaid. The first is “Do not muzzle an ox while it is treading out the grain” (NIV). The second is “The laborer is worthy of his hire” (ASV 1901).
In the first instance, Paul cites Deuteronomy 25:4. He reasons that, if God in His law expressed concern for hard-working animals to be fed and cared for, church members ought to show proper consideration for their pastors, teachers, and spiritual leaders, supplying them with a decent wage. It’s good to feed the cow; it’s better to feed your pastor. Paul’s second reference, “The laborer is worthy of his hire” (ASV) or “The laborer deserves his wages” (ESV), is most likely a recitation of Christ’s words: “For the laborer deserves his wages” (Luke 10:7, ESV). Jesus said this to His disciples when He sent them ahead of Him as “laborers into his harvest” (Luke 10:2, ESV), encouraging them to accept hospitality and food from people who would receive them (Luke 10:7–8). Significantly, 1 Timothy 5:18 calls the Gospel of Luke “Scripture.”
In 1 Timothy 5:17, Paul explains further: “The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching.” A study of the term double honor reveals that it refers to both respect and remuneration. The phrase emphasizes generosity. Paul expects the church to provide reasonable pay for a job well done, and failure to do so indicates a shortage of respect and honor for one’s spiritual leaders.
In the Old Testament, the priests and Levites who ministered in worship were supported by the community of believers so that they “could devote themselves to the Law of the LORD” (2 Chronicles 31:4; cf. 1 Corinthians 9:13). Thus, it stands to reason in the New Testament church that those who devote their lives to the work of the gospel should likewise be supported by the congregations they serve.
To the church in Galatia, Paul wrote, “Those who are taught the word of God should provide for their teachers, sharing all good things with them” (Galatians 6:6, NLT). He informed the believers in Corinth, “In the same way, the Lord ordered that those who preach the Good News should be supported by those who benefit from it” (1 Corinthians 9:14, NLT).
It’s true that Paul earned his own living, supporting his ministry work through tentmaking (Acts 18:3; 1 Corinthians 9:3–18; 1 Thessalonians 2:9; 2 Thessalonians 3:8). But Paul explained in detail that his case was an exception for a particular purpose (1 Corinthians 9:4–27).
It’s interesting to note that neither of Paul’s scriptural parallels is particularly complimentary. He first compares Christian ministers to oxen, beasts of burden. Second, he likens them to farmhands. Paul’s illustrations are appropriately chosen, not to demean but to stress that the gospel ministry is hard work. Those who serve well deserve to be honored, appreciated, and paid a fair wage.
Just as it is right for farmers to feed their livestock and employers to pay laborers worthy of their hire, it is proper and essential for the local church to provide adequate financial support to its dedicated Christian ministers.
James offers much practical counsel in his letter, including this stern warning: “My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment” (James 3:1, NKJV). The reason that not many should become teachers is that those who teach incur a stricter judgment. Those who teach ought to know better than those who don’t. Teachers are claiming to know the information and ideally to have mastered it, so they are especially accountable for the content they are teaching.
The scribes and Pharisees were not righteous (Matthew 5:20), even though they were claiming to be and teaching about righteousness. Jesus chastised them for being blind guides (Matthew 15:14). One of the Pharisees, Nicodemus, came to discuss things with Jesus, and Jesus held him accountable as a teacher of Israel. When Nicodemus couldn’t understand what Jesus meant by saying that Nicodemus needed to be born again, Jesus chastised him. Jesus questioned how Nicodemus could be a teacher of Israel and not understand the things about which Jesus was talking (John 3:10). A teacher of spiritual truth should know spiritual truth. This is why James warns his readers that not many should become teachers (James 3:1). Those who teach are held accountable for what they are teaching. If a teacher is teaching incorrectly, then he is causing his listeners to stumble. If a teacher fails to walk in a manner worthy of his teaching, then he is a hypocrite and worthy of further judgment.
James understood that we all stumble in many ways, particularly when it comes to controlling what we say (James 3:2). This is another reason why not many should become teachers—teachers say a lot. He explains the power of the tongue with two illustrations: a bit is small in the mouth of a horse yet directs the whole horse, and a rudder is a small part of the ship but directs the whole ship. In the same way, the tongue is a small but supremely influential part of the body (James 3:3–5). No one can tame the tongue (James 3:8). Because we all stumble in many areas—in the use of our tongues, for example—we all have to be cautious about teaching others, lest we be guilty of hypocrisy.
Paul challenged all believers to be teaching each other, but he recognized that, in order to do that, we need to let the word of Christ dwell richly in us (Colossians 3:16). Only then can we teach well. Paul reminded that we should do everything in the name of the Lord Jesus (Colossians 3:17). That is how we avoid being hypocritical in our lives and in our teaching. In James’ warning to not let many of you become teachers, we find a reminder that we need to be who God designed us to be. We need to walk according to His design before we think about telling others how they should walk.
In another context Paul challenged his readers who had confidence in their ability to guide others. He spoke to those who were confident that they could light the way and guide the blind (Romans 2:19) and to those who believed themselves to be correctors of the foolish and teachers of the immature (Romans 2:20). Did those who teach others also teach themselves, Paul asked, and did those who preached against stealing actually steal from others (Romans 2:21)? Those who spoke against committing adultery—did they commit adultery (Romans 2:22)? Did those who boasted in the law dishonor the Lord by breaking the law (Romans 2:23)? Paul was showing in this context how everyone is guilty in one way or another. James makes a similar point. All are guilty, and there is a stricter judgment for teachers.
Teaching is a serious business, and we need to be careful what we are teaching and even more careful of how we are living. Like Paul cautioned Timothy, guard yourself and your teaching (1 Timothy 4:16).
Romans has the theme of faith (Romans 1:16–17). Paul addresses the process by which faith is produced in the heart in Romans 10:17: “Faith comes from hearing the message, and the message is heard through the word about Christ.”
The first eight chapters of Romans contends with the ideas of positional salvation through faith (Romans 1:18—5:21), the process of growing in holiness through faith (Romans 6:1—8:17), and the future glorification Christians will receive because of faith (Romans 8:18–39). Chapters 9—11 of Romans works from the implied question, “Has God then failed to fulfill His promises to Israel?”
It is within this context that Paul gives the reason for the Israelites’ lack of salvation; namely, they lack faith (Romans 9:32; 10:4). The Israelites are saved through faith in Christ, just like the Gentiles. Eternal salvation does not distinguish between Gentile or Jew but is received through belief in the person and work of Jesus Christ (Romans 10:12–13; 1 Corinthians 15:1–8; Galatians 3:23–29).
In the lead-up to the statement that faith comes by hearing, Romans 10:14–16 explains the requirements for a series of actions to take place. In order for one to “call on the name of the Lord,” he or she must believe. In order to believe, one must hear (or receive the report). In order for one to hear, another has to give the report. And that other won’t give the report unless he or she is sent.
Paul continues in Romans 10:17 to summarize the argument thus far: “So faith comes from hearing, and hearing by the word of Christ” (NASB).
“Faith” is translated from the Greek word pistis, which means “belief, trust, or confidence in someone or something.” It is key to the book of Romans and is used 40 times in the book—three of those occurrences appearing in chapter 10. The verb form of the word is also used 21 times within the book and most often translated as “believe.”
If faith comes by hearing, then what does Paul mean by “hearing”? In this context, it is not simply the physical receiving of sounds by the ear as most English speakers would understand the term. “Hearing” seems to designate something more—the receiving or acceptance of a report. Note the use of the word, translated “message” in Romans 10:16, as Paul quotes Isaiah 53:1: “Lord, who has believed our message?” In Isaiah’s day, the Lord had provided Israel with a message, but the prophet laments that few actually received it. The “hearing” was not attached to simple sounds but to a message or report given. In Romans 10, Paul makes the point that the good news has been given and the people of Israel have heard (Romans 10:18).
The nature of the gospel is a report: a report of God saving people from the wrath they deserve. In order to believe the report, one must receive the report! Faith comes by hearing. It is not a guarantee that the report will result in faith, as Paul makes clear in Romans 10:16. For just as the Israelites refused to believe the message of Isaiah, every human today can refuse to believe the message of the gospel.
The nature of “hearing” also does not require the physical act of hearing with the ear. The report simply needs to be received. For instance, someone could read the gospel through GotQuestions.org and receive it by faith, without an audible word being spoken. As long as the message can be received fully, the medium does not affect the outcome. The content of the message must be “the word about Christ.” As Paul states in 1 Corinthians 15:3–5, the message is “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve” (NASB). Faith that leads to eternal salvation comes after “hearing”; that is, after receiving this message concerning Christ.
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). Paul tells Timothy to warn God’s people “before God against quarreling about words; it is of no value, and only ruins those who listen” (2 Timothy 2:14). Timothy was to command the people in the presence of God to stop fighting over words and stop listening to those who were stirring up trouble with their pointless, hair-splitting debates. The result of getting caught up in such ideas—building theological mountains out of mere foolish talk—would be spiritual ruin.
Show thyself approved means to present yourself to God in such a way that you receive His approval. 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, godless chatter, false knowledge, and departures from the faith (1 Timothy 1:6; 6:20; 2 Timothy 2:16–18). He involves himself “in foolish discussions about spiritual pedigrees or in quarrels and fights about obedience to Jewish laws. These things are useless and a waste of time” (Titus 3:9, NLT). Paul describes the unapproved worker as “arrogant” and someone who “lacks understanding. Such a person has an unhealthy desire to quibble over the meaning of words. This stirs up arguments ending in jealousy, division, slander, and evil suspicions” (1 Timothy 6:4, NLT).
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).
In Matthew 16:18 Jesus announces to Peter and the other disciples that “on this rock” He would build His church. Peter understood that Jesus was the rock on which the church would be built. Peter also recognized that Jesus was referencing Isaiah 8:14, and that Jesus was the Messiah, the rock of offense (1 Peter 2:8). And Peter also understood that the psalmist had indicated that the Messiah would be the cornerstone (1 Peter 2:7). Paul uses this same imagery when he explains that the church was built on the foundation of the apostles and prophets, saying that believers are “fellow citizens with God’s people and also members of his household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone” (Ephesians 2:19–20).
The Hebrew prophets had illustrated the Messiah’s role using an architectural word picture. While the Messiah would be the rock over which the nation of Israel would stumble (Isaiah 8:14), He would also be the cornerstone of something new (Psalm 118:22). God would do something significant to fulfill His promise to Abraham that in Abraham all the peoples of the earth would be blessed (Genesis 12:3b). One of the ways God would fulfill that promise was by Jesus building His church and serving as its cornerstone. In construction, the cornerstone was the first stone laid by which the entire building had a point of reference and could base its structure. After the cornerstone was placed, the foundation was laid. Paul explains that the church was built on the foundation of the apostles and prophets (Ephesians 2:20).
God’s household (Ephesians 2:19), which is made up of Jews and Gentiles—people from every tribe, tongue, and nation (Revelation 5:9)—is built on the foundation of the apostles and prophets, with Christ Himself being the cornerstone. In the building up of the church, God gave apostles and prophets. Their message gave the church a solid foundation. Jesus chose the apostles and commissioned them. They were empowered by the Holy Spirit who guided them into all truth, helping them to remember all that Jesus had spoken to them (John 16:13). Peter explains that the Holy Spirit moved these men, and they spoke from God (2 Peter 1:21). Jesus also gave prophets to the early church. Though their ministry was temporary (1 Corinthians 13:8), it was a way that God communicated with the church in those early, foundational days (see also 2 Peter 1:20–21).
Christ is the cornerstone, and the church was built on the foundation of the apostles and prophets. Once the foundation was complete, the building project moved forward with evangelists and pastors and teachers. Evangelists are those who proclaim the good news of Jesus Christ to those who don’t yet know Him. Pastors and teachers are those who are leading in the church, especially by the teaching of the Word of God to those who do know Jesus. Both roles are needed as the church continues to be built on the foundation of the apostles and prophets.
Jesus and Nicodemus
(Genesis 22:1–10; Romans 5:6–11)
1Now there was a man of the Pharisees named Nicodemus, a leader of the Jews. 2He 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.”
3Jesus replied, “Truly, truly, I tell you, no one can see the kingdom of God unless he is born again.a”
4“How can a man be born when he is old?” Nicodemus asked. “Can he enter his mother’s womb a second time to be born?”
5Jesus answered, “Truly, truly, I tell you, no one can enter the kingdom of God unless he is born of water and the Spirit. 6Flesh is born of flesh, but spirit is born of the Spirit. 7Do not be amazed that I said, ‘Youb must be born again.’ 8The 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.”
9“How can this be?” Nicodemus asked.
10“You are Israel’s teacher,” said Jesus, “and you do not understand these things? 11Truly, truly, I tell you, we speak of what we know, and we testify to what we have seen, and yet you people do not accept our testimony.
12If I have told you about earthly things and you do not believe, how will you believe if I tell you about heavenly things? 13No one has ascended into heaven except the One who descended from heaven—the Son of Man.c 14Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, 15that everyone who believes in Him may have eternal life.d
16For God so loved the world that He gave His one and onlye Son, that everyone who believes in Him shall not perish but have eternal life. 17For God did not send His Son into the world to condemn the world, but to save the world through Him. 18Whoever believes in Him is not condemned, but whoever does not believe has already been condemned, because he has not believed in the name of God’s one and only Son.
19And this is the verdict: The Light has come into the world, but men loved the darkness rather than the Light because their deeds were evil. 20Everyone who does evil hates the Light, and does not come into the Light for fear that his deeds will be exposed. 21But whoever practices the truth comes into the Light, so that it may be seen clearly that what he has done has been accomplished in God.”f
John’s Testimony about Jesus
22After this, Jesus and His disciples went into the Judean countryside, where He spent some time with them and baptized.
23Now John was also baptizing at Aenon near Salim, because the water was plentiful there, and people kept coming to be baptized. 24(For John had not yet been thrown into prison.)
25Then a dispute arose between John’s disciples and a certain Jewg over the issue of ceremonial washing. 26So John’s disciples came to him and said, “Look, Rabbi, the One who was with you beyond the Jordan, the One you testified about—He is baptizing, and everyone is going to Him.”
27John replied, “A man can receive only what is given him from heaven. 28You yourselves can testify that I said, ‘I am not the Christ, but am sent ahead of Him.’ 29The 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. 30He must increase; I must decrease.
31The 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.h 32He testifies to what He has seen and heard, yet no one accepts His testimony. 33Whoever accepts His testimony has certified that God is truthful. 34For the One whom God has sent speaks the words of God, for God gives the Spirit without limit.
35The Father loves the Son and has placed all things in His hands. 36Whoever believes in the Son has eternal life. Whoever rejects the Son will not see life. Instead, the wrath of God remains on him.”i
The events that occurred in the “upper room,” also known as the “Cenacle,” are described in Matthew 26:1–29, Mark 14:12–25, Luke 22:7–20, and John 13:1–38. During these last hours that Jesus spent with His beloved friends, He ate with them, instituted the New Covenant in His blood, gave them last-minute instructions and encouragement, and prayed His “high priestly prayer” over them. Then He went out to face the sorrow, betrayal, rejection, and death for which He had come into the world.
This poignant last meeting with His disciples, whom He loved, begins with an object lesson from Jesus. The disciples had been arguing about who among them was the greatest (Luke 22:24), displaying a distinctly ungodly perspective. Jesus quietly rose and began to wash their feet, a task normally performed by the lowest, most menial slave. By this simple act, Jesus reminded them that His followers are those who serve one another, not those who expect to be served. He went on to explain that, unless the Lamb of God cleanses a person’s sin, that person will never be clean: “Unless I wash you, you have no part with me” (John 13:8).
During the Last Supper, Jesus also identifies the traitor, Judas, who would betray Him to the authorities and bring about His arrest. It is indicative of the disciples’ weak faith that each of them considered the possibility that he might be the traitor. But Jesus confirmed that it was none other than Judas, whom He instructed to leave and do quickly what he had to do.
After Judas’s departure, Jesus instituted the New Covenant in His blood, a new command that those who follow Him are to love one another and live by the power of the Holy Spirit. We remember this act each time we observe the Christian ordinance of communion, celebrating Christ’s body broken for us and His blood shed for us. After this, Jesus made His first prediction of Peter’s coming denial (Luke 22:31-38).
The apostle John gives us very little information about the events of the evening in the upper room. He does tell us that Jesus prayed over the disciples in what is called His “high priestly prayer” in John 17 because the following chapter begins by saying that after He had spoken those words, He and the disciples went to the Garden of Gethsemane, where He was betrayed. The prayer of Jesus for the disciples is the culmination of His dealings with them and is a poignant reminder of His deep love and concern for them. Knowing that He would soon be leaving them, He committed them to the care of His Father, asking that they may be one and asking that the Father keep them in Jesus’ name (verse 11). He asks His Father to keep them from the evil one (verse 15) and to sanctify them by the truth, which is His Word (verse 17). He applies this same prayer to believers in all ages, saying, “I do not ask for these only, but also for those who will believe in me through their word” (verse 20).
Many of the events of the upper room echo down to us today. We live under the New Covenant instituted at that time, we observe the ordinance of the Lord’s Supper in remembrance of that night (1 Corinthians 11:23–26), and we live under the blessing of His prayer for all those who love and follow Him.
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.
Jesus washing the feet of the disciples (John 13:1–17) occurred in the upper room during the Last Supper and has significance in three ways. For Jesus, it was the display of His humility and servanthood in forgiving sinners. For the disciples, the washing of their feet displayed a mindset in direct contrast to their heart attitude at that time. For us, washing feet is symbolic of our role in the body of Christ.
Walking in sandals on the roads of Israel in the first century made it imperative that feet be washed before a communal meal. People ate reclining at low tables, and feet were very much in evidence. When Jesus rose from the Last Supper and began to wash the feet of the disciples (John 13:4), He was doing the work of the lowliest of servants. The disciples must have been stunned at this act of humility and condescension—that Jesus, their Lord and Master, should wash the feet of His disciples. Washing feet was more properly their work, but no one had volunteered for the job. Jesus came to earth not as King and Conqueror but as the suffering Servant of Isaiah 53. As He revealed in Matthew 20:28, He came “not to be served but to serve, and to give his life as a ransom for many.” The humility expressed by Jesus’ act with towel and basin foreshadowed His ultimate act of humility and love on the cross.
Jesus’ attitude was in direct contrast to that of the disciples, who had recently been arguing among themselves as to which of them was the greatest (Luke 22:24). There was no servant present in the upper room to wash their feet, and it never occurred to them to wash one another’s feet. When the Lord Himself stooped to this lowly task, they were stunned into silence. Peter was profoundly uncomfortable with the Lord washing his feet, and he protested: “You shall never wash my feet” (John 13:8a).
Then Jesus said something that must have further shocked Peter: “Unless I wash you, you have no part with me” (John 13:8b), prompting Peter, whose love for the Savior was genuine, to request a complete washing (verse 9). Then Jesus explained, “Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you” (verse 10). The disciples had “bathed,” and they were all “clean” but one—Judas, who would betray Him (verse 11).
So, Jesus’ act of washing the disciples’ feet illustrated their spiritual cleansing. Jesus is the One who forgives. Peter and the rest had experienced the full cleansing of salvation and did not need to be bathed again in the spiritual sense. Salvation is a one-time act of justification by faith. What follows is the lifelong process of sanctification: a daily washing away of the stain of sin. As we walk through the world, some of the world’s spiritual filth will cling to us, and that needs to be washed away—forgiven by Christ (see 1 John 1:9). Peter and the other disciples—all except Judas, who never belonged to Christ—needed only this minor cleansing.
When we come to Christ for salvation, He condescends to wash our sins away, and we can be sure that His forgiveness is permanent and complete (2 Corinthians 5:21). But, just as a bathed person needed to wash his feet periodically, we need periodic cleansing from the effects of living in the flesh in a sin-cursed world. This is sanctification, done by the power of the Holy Spirit who lives within us, through the “washing of water by the Word” (Ephesians 5:26), given to equip us for every good work (2 Timothy 3:16–17).
Further, when Jesus washed the disciples’ feet, He told them (and us), “I have given you an example, that you should do as I have done to you” (John 13:15). As His followers, we are to emulate Him, serving one another in lowliness of heart and mind, seeking to build one another up in humility and love. Part of that humble service is to forgive one another (Colossians 3:13). When we seek the preeminence, neglect to serve others, or refuse to forgive, we displease the Lord. True greatness in His kingdom is attained by those with a servant’s heart (Mark 9:35; 10:44), and they will be greatly blessed (John 13:17).
In John 10 Jesus presents Himself as the Good Shepherd and, in a debate with the Jewish leaders, makes the claim, “I and the Father are one” (John 10:30). It was a bold statement—one His audience found quite audacious—and it reveals much about who Jesus is.
Five key observations can be made concerning this passage. First, Jesus claimed to be one with God in the sense of being equal to Him. Jesus did not claim to be merely a messenger or prophet of God, but of equal power with God.
Second, His audience understood that Jesus was claiming equality with God the Father. In verse 31, “The Jews picked up stones again to stone him.” Why? Blasphemy was a crime punishable by death according to the Jewish Law. When Jesus asked why they were planning to kill Him, they answered, “For blasphemy, because you, a mere man, claim to be God” (John 10:33). If Jesus had been lying or deceived, His statement would have been blasphemous. In fact, the only way His words were not blasphemy is if Jesus was telling the truth about His equality with God.
Third, Jesus referred to Himself as God’s Son and to God as His Father (John 10:36–37). He used Psalm 82:6 to show that the Messiah has the right to claim the title “Son of God.”
Fourth, Jesus claimed that that Father sent Him: “the one whom the Father set apart as his very own and sent into the world” (John 10:36). In this statement, Jesus claimed preexistence in the Father’s presence. No biblical prophet had ever made such a claim before; yet Jesus claimed to exist before Abraham (John 8:58).
Fifth, Jesus only stated that the Jews did not believe Him; He never said they misunderstood His claim to be God. John 10:38 notes, “Even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.” Jesus was not correcting a misunderstanding. They understood what He said perfectly. He was correcting their willful rejection of Him.
Colossians 1:16–17 affirms Jesus’ same teaching: “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. He is before all things, and in him all things hold together.” John 1:1 explicitly notes that Jesus was both with God in the beginning and was God.
In summary, Jesus claimed to be one with the Father as part of a larger argument to note that He had existed from eternity past, lived in perfect oneness with the Father, held the same power as God, and was sent by God the Father’s authority. Unfortunately, He was rejected as divine by the Jewish leaders. Jesus’ claim to have equal power as the Father was not blasphemy. It was the plain truth.
◄ 2 Corinthians 5 ►
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BSB [BAB BLB BIB MSB] Par ▾
Our Eternal Dwelling
(Romans 8:18–27)
1For we know that if the earthly tent we live in is dismantled, we have a building from God, an eternal house in heaven, not built by human hands. 2For in this tent we groan, longing to be clothed with our heavenly dwelling, 3because when we are clothed, we will not be found naked. 4For while we are in this tent, we groan under our burdens, because we do not wish to be unclothed but clothed, so that our mortality may be swallowed up by life. 5And it is God who has prepared us for this very purpose and has given us the Spirit as a pledge of what is to come.
6Therefore we are always confident, although we know that while we are at home in the body, we are away from the Lord. 7For we walk by faith, not by sight. 8We are confident, then, and would prefer to be away from the body and at home with the Lord. 9So we aspire to please Him, whether we are at home in this body or away from it. 10For we must all appear before the judgment seat of Christ, that each one may receive his due for the things done in the body, whether good or bad.
Ambassadors for Christ
11Therefore, since we know what it means to fear the Lord, we try to persuade men. What we are is clear to God, and I hope it is clear to your conscience as well. 12We are not commending ourselves to you again. Instead, we are giving you an occasion to be proud of us, so that you can answer those who take pride in appearances rather than in the heart.
13If we are out of our mind, it is for God; if we are of sound mind, it is for you. 14For Christ’s love compels us, because we are convinced that One died for all, therefore all died. 15And 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.
16So from now on we regard no one according to the flesh. Although we once regarded Christ in this way, we do so no longer. 17Therefore if anyone is in Christ, he is a new creation.a The old has passed away. Behold, the new has come!
18All this is from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation: 19that God was reconciling the world to Himself in Christ, not counting men’s trespasses against them. And He has committed to us the message of reconciliation.
20Therefore we are ambassadors for Christ, as though God were making His appeal through us. We implore you on behalf of Christ: Be reconciled to God. 21God made Him who knew no sin to be sinb on our behalf, so that in Him we might become the righteousness of God.
◄ Zechariah 4 ►
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BSB [BAB BLB BIB MSB] Par ▾ The Vision of the Lampstand and Olive Trees
1Then the angel who was speaking with me returned and woke me, as a man is awakened from his sleep.
2“What do you see?” he asked.
“I see a solid gold lampstand,” I replied, “with a bowl at the top and seven lamps on it, with seven spouts to the lamps. 3There are also two olive trees beside it, one on the right side of the bowl and the other on its left.”
4“What are these, my lord?” I asked the angel who was speaking with me.
5“Do you not know what they are?” replied the angel.
“No, my lord,” I answered.
6So 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. 7What are you, O great mountain? Before Zerubbabel you will become a plain. Then he will bring forth the capstone accompanied by shouts of ‘Grace, grace to it!’”
8Then the word of the LORD came to me, saying, 9“The hands of Zerubbabel have laid the foundation of this house, and his hands will complete it. Then you will know that the LORD of Hosts has sent me to you. 10For who has despised the day of small things? But these seven eyesa of the LORD, which scan the whole earth, will rejoice when they see the plumb lineb in the hand of Zerubbabel.”
11Then I asked the angel, “What are the two olive trees on the right and left of the lampstand?” 12And I questioned him further, “What are the two olive branches beside the two gold pipes from which the golden oilc pours?”
13“Do you not know what these are?” he inquired.
“No, my lord,” I replied.
14So he said, “These are the two anointed onesd who are standing beside the Lord of all the earth.”e
Footnotes:
10 a Or facets
10 b Or the chosen capstone
12 c Hebrew from which the gold
14 d Hebrew the two sons of new oil
14 e See Revelation 11:4.
John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” The Gospel of John begins much like Genesis, the “book of beginnings.” The account of creation in Genesis begins with the phrase In the beginning (Genesis 1:1), which is translated from the Hebrew word bereshit. In the Septuagint (the Greek Old Testament), which shares the same language as the Gospel of John, the words used in Genesis 1:1a are identical with John 1:1a: en arche, or “in the beginning.”
“In the beginning was the Word” (John 1:1). To the audience receiving the gospel, John’s intentions in this statement would be clear—“the Word” is connected with the God of Israel, the Creator of all things. John further explains this idea two verses later in John 1:3, “All things came into being through Him, and apart from Him nothing came into being that has come into being” (NASB). “The Word” is the sole means by which reality finds its existence—He is the Creator of all things, and without Him no created thing would exist. Before anything was created, “the Word” existed.
“The Word” is used within the first chapter of John four times. The context for each occurrence is used to
• describe the eternality of “the Word” (1:1a)
• describe the distinction of “the Word” from God (1:1b)
• describe the identity of “the Word” as God (1:1c)
• identify the person described by the phrase the Word (1:14)
Jesus Christ is “the Word” that was in the beginning (see John 1:14–18). “Word” comes from the Greek term logos. Logos would have been a familiar concept for both the Jews (Psalm 33:6) and the Greeks. The Jew would understand the word of God to point to creative and communicative acts of their personal God. Greek philosophers utilized the concept to identify the reason, thinking, or mind of divine authority as words were utilized to explain the thinking of the one using them. To both potential groups receiving John’s writing, the emphasis on the object behind “the Word” was clear.
Interestingly, John utilizes Logos in the first verse of his prologue (John 1:1–18) while explaining it in the last verse of the prologue. Much like Paul explains Jesus as revelatory (Hebrews 1:1–3; Colossians 1:15–20), John shows that Jesus is the complete revelation of God when he states, “He [Jesus] has explained Him [the Father]” (John 1:18, NASB).
“The Word” also finds connection with the Hebrew word dabar, which means “word, matter, word of God.” This Hebrew word, in connection with God’s name, Yahweh, appears 261 times in the Hebrew Old Testament and is translated most typically as “the word of the Lord.” The repeated usage of the phrase establishes a foundational connection between God and His personal interaction with His creation. Not only was everything created through the use of words (Genesis 1:3, 6, 9, 11, 14, 20, 24, 26), but God continues to interact with that creation through the use of words (2 Timothy 3:16–17) and the Word (John 14:6).
The statement “In the beginning was the Word” encapsulates the eternality of the Word, the creating power of the Word, and the revelatory nature of the Word. As John later defines the Word as being Jesus (John 1:14–18), the purpose of the Gospel of John becomes clear—“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). Jesus is the revelatory and actual eternal Creator—the object of the Christian’s faith. He is not simply a representation of God, but He is God, and He has always been so: “In the beginning was the Word.” The remaining chapters of the Gospel of John endeavor to show this statement to be true.
In 1 Samuel 21, David is on the run from Saul. David comes to the town of Nob, where the tabernacle was, and meets with Ahimelech the priest. David asks for food, but Ahimelech has nothing but the showbread, which was consecrated for use in the tabernacle. Despite the law that reserved the showbread exclusively for the sons of Aaron (Leviticus 24:9), “the priest gave him the consecrated bread, since there was no bread there except the bread of the Presence that had been removed from before the Lord and replaced by hot bread on the day it was taken away” (1 Samuel 21:6).
The issue of David eating the showbread comes up in Jesus’ response to the Pharisees when they accuse Him of breaking the Sabbath. His disciples had been picking some kernels of grain and eating them as they walked through a field (Matthew 12:1–8; Mark 2:23–28; Luke 6:1–5). The Pharisees objected: “Look!” they said to Jesus. “Your disciples are doing what is unlawful on the Sabbath” (Matthew 12:2).
In response, Jesus cites 1 Samuel 21: “Haven’t you read what David did when he and his companions were hungry? He entered the house of God, and he and his companions ate the consecrated bread—which was not lawful for them to do, but only for the priests” (Matthew 12:3–4). Jesus seems to use what David did regarding the showbread as a justification for what His disciples were doing. If that is the case, then David must have been in the right. There are several views on if or why it was allowable for David to eat the showbread.
Some have postulated that, since this was the old bread for the priests to eat, not fresh bread currently in use, the priests could give it to someone else. However, there is nothing in the law regarding the showbread that indicates that the priests were allowed to give it away—they were supposed to eat it (Leviticus 24:8–9).
Later in the narrative of 1 Samuel, Saul accuses the priest of “inquiring of God” for David (1 Samuel 22:13). This fact leads some to suggest that the priest asked for and received special permission from the Lord to give the bread to David. However, the text is not clear that the priest did actually inquire of the Lord for David, much less that the inquiry was about bread and that the Lord responded affirmatively. This view goes beyond anything even remotely suggested in the text.
Third, some suggest that, in the case of an emergency, the ceremonial rules could be set aside for the “greater good.” David seems to appeal to the priest on this basis, and, ultimately, this may have been why the priest gave him the bread. The priest did make sure that David and his men had “kept themselves from women” (1 Samuel 21:4–5), as sexual relations would have made them ceremonially unclean for the day (see Leviticus 15:18).
Finally, it is possible that both David and the priests simply have an inadequate understanding of the law. They both seem to assume that, if David’s men are in a state of ritual purity, then eating the showbread would be proper. (Of course, it is also possible that this was simply a quick justification that would not have held up under scrutiny.)
If Jesus had never commented on this incident, there would be little question about David’s actions. In fleeing for his life, he lied to a priest, tricked him perhaps, and ate bread that was not meant for him. While David was a man after God’s own heart (1 Samuel 13:14), he had many failures and shortcomings, and he is not an example to follow in every instance.
The words of Jesus seem to make clear that David was violating the law by eating the showbread. Jesus says it was unlawful: “He went into the house of God, and he and his companions broke the law by eating the sacred loaves of bread” (Matthew 12:4, NLT). Taken at face value, these words show that David was a lawbreaker.
On the other hand, it is possible that Jesus was using irony when He said David did what was “not lawful.” Jesus could have been using what today we call “air quotes.” In the next verse, Jesus also says that the priests “desecrate” the Sabbath in the performance of their Sabbath-day duties (Matthew 12:5). It is obvious that, when Jesus uses the word desecrate, He is speaking tongue-in-cheek. Could He be doing the same thing with the description not lawful in verse 4?
As Jesus pointed out, priests work on the Sabbath, so, clearly, there are some exceptions to the Sabbath-day rule (Matthew 12:5). Could this also imply that there are some “common sense” exceptions to other laws—such as the one regarding the special bread that David ate? In Matthew 12:7 Jesus quotes from the Old Testament: “I desire mercy not sacrifice” (Hosea 6:6). This suggests that alleviating human suffering is more important than following the letter of the law. Yes, David broke the letter of the law, but those in need received mercy.
In a parallel passage, Jesus states, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27). In other words, the Sabbath was designed to serve and benefit man, not the other way around. Caring for human needs takes precedence over keeping the letter of the law. Jesus uses this principle of caring for others as a rationale for healing on the Sabbath (Matthew 12:9–14). This line of reasoning corresponds with the third view, above: in cases of emergency or to extend mercy, the ceremonial rules can be bent. There’s no need to stand on ceremony when someone is in distress.
In the same context, Jesus also points out that He is Lord of the Sabbath (Matthew 12:8; Luke 6:5). That is, He is the One who makes the rules—a definite claim to deity. As Lord of the Sabbath, He can determine what is allowable on the Sabbath. Certainly, God could have granted David special permission to eat the showbread, just as Jesus could grant special permission for the disciples to pick and eat grain on the Sabbath.
Jesus’ main point seems to be that the Pharisees are being hypocritical nitpickers. What David did was not lawful, yet they saw David as a great hero. What Jesus’ disciples did was lawful since they were not truly harvesting grain but simply plucking some grains to munch on as they walked along. The Pharisees did not condemn David for actually breaking the law, but they were willing to condemn Jesus for doing something that was actually allowable.
If the Pharisees justified David in eating the showbread because of the “greater good,” then they should have no problem with what Jesus did. If the Pharisees justified David on the premise that God could have given him special permission, then they should have no problem with Jesus, the Lord of the Sabbath, who had the authority to make exceptions. If they had no problem with David, a flawed man doing something unlawful, then they should have no problem with David’s greater Son doing something they did not like, but which was legal. Ultimately, Jesus’ commentary is not on what David did but on the Pharisees’ opinion of David versus their treatment of Jesus, the Son of David.
It seems clear that, when David ate the showbread, he broke the law, as he did many other times in other ways. God overlooked David’s sins in view of the final sacrifice that would be offered on the cross (Romans 3:25–26).
There are many places in the Old Testament where the biblical characters do things that are neither condemned nor commended. In such instances, we must be careful about using their actions as patterns to follow.
◄ Genesis 2 ►
Book Sum People Topics Que
BSB [BAB BLB BIB MSB] Par ▾ The Seventh Day
(Exodus 16:22–30; Hebrews 4:1–11)
1Thus the heavens and the earth were completed in all their vast array. 2And by the seventh day God had finished the work He had been doing; so on that day He rested from all His work.a
3Then God blessed the seventh day and sanctified it, because on that day He rested from all the work of creation that He had accomplished.
Man and Woman in the Garden
4This is the account of the heavens and the earth when they were created, in the day that the LORDb God made them.
5Now no shrub of the field had yet appeared on the earth, nor had any plant of the field sprouted, for the LORD God had not yet sent rain upon the earth, and there was no man to cultivate the ground. 6But springsc welled up from the earth and watered the whole surface of the ground.
7Then the LORD God formed man from the dust of the ground and breathed the breath of life into his nostrils, and the man became a living being.d
8And the LORD God planted a garden in Eden, in the east, where He placed the man He had formed. 9Out of the ground the LORD God gave growth to every tree that is pleasing to the eye and good for food. And in the middle of the garden were the tree of life and the tree of the knowledge of good and evil.
10Now a river flowed out of Eden to water the garden, and from there it branched into four headwaters:
11The name of the first river is the Pishon; it winds through the whole land of Havilah, where there is gold. 12And the gold of that land is pure, and bdellium and onyx are found there.
13The name of the second river is the Gihon; it winds through the whole land of Cush.
14The name of the third river is the Tigris; it runs along the east side of Assyria.
And the fourth river is the Euphrates.
15Then the LORD God took the man and placed him in the Garden of Eden to cultivate and keep it.
16And the LORD God commanded him, “You may eat freely from every tree of the garden, 17but you must not eat from the tree of the knowledge of good and evil; for in the day that you eat of it, you will surely die.”
18The LORD God also said, “It is not good for the man to be alone. I will make for him a suitable helper.”
19And out of the ground the LORD God formed every beast of the field and every bird of the air, and He brought them to the man to see what he would name each one. And whatever the man called each living creature, that was its name. 20The man gave names to all the livestock, to the birds of the air, and to every beast of the field. But for Adame no suitable helper was found.
21So the LORD God caused the man to fall into a deep sleep, and while he slept, He took one of the man’s ribsf and closed up the area with flesh. 22And from the rib that the LORD God had taken from the man, He made a woman and brought her to him. 23And the man said:
“This is now bone of my bones
and flesh of my flesh;
she shall be called ‘woman,’
for out of man she was taken.”
24For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.g
25And the man and his wife were both naked, and they were not ashamed.
Footnotes:
2 a Cited in Hebrews 4:4
4 b LORD or GOD, with capital letters, represents the proper name of the God of Israel and the one true God, transliterated from the Hebrew as YHWH; here and throughout the Scriptures.
6 c Or mist
7 d Or a living soul; cited in 1 Corinthians 15:45
20 e Or the man, as in verses 19 and 21
21 f Or took part of the man’s side; similarly in verse 22
24 g LXX and the two will become one flesh; cited in Matthew 19:5, Mark 10:7–8, 1 Corinthians 6:16, and Ephesians 5:31
Job 28:12–19 informs us that wisdom is priceless “beyond rubies.” It cannot be purchased “with the finest gold,” silver, or any precious stones. What, then, did Solomon mean when he said, “Buy the truth and do not sell it—wisdom, instruction and insight as well” (Proverbs 23:23)?
Rather than suggesting that truth, wisdom, instruction, or insight can be bought like a commodity, Solomon urges wisdom seekers to value truth highly and never give it up. Wisdom is the ability to correctly apply truth, knowledge, experience, insight, or common sense. In the original Hebrew, the word translated as “buy” here means “to get something, often through one’s efforts or as compensation.” The “buying” of truth involves effort and sacrifice. The wise person will do whatever it takes to gain truth, wisdom, instruction, and insight, which are far better than gold and silver (see Proverbs 16:16). Once a person takes hold of truth, he should never let it go.
The word rendered “sell” in Proverbs 23:23 comes from a Hebrew verb meaning “to exchange or deliver something for money or its equivalent.” Solomon advises the wise person to get truth and keep it. Don’t exchange truth for anything or sell it later. Truth will hold its value, and the person who has it is truly rich. The apostle Paul warns that godless people have foolishly “exchanged the truth about God for a lie” and pursued idolatry (Romans 1:18–25). Instead of buying the truth, they sell themselves out to the lie of a darkened, shameful, sin-filled life.
Solomon’s encouragement to hold tightly to truth and wisdom echoes in Proverbs 4:7: “The beginning of wisdom is this: Get wisdom. Though it cost all you have, get understanding.” Truth, discernment, understanding, knowledge, insight—these are all priceless possessions that must be sought out and secured through determined exertion (Proverbs 18:15). The things of God are beyond compare, as Jesus taught in the Parable of the Hidden Treasure: “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” (Matthew 13:44). Jesus also compared the kingdom of heaven to “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 13:45–46).
John Bunyan, in his allegory The Pilgrim’s Progress, illustrates Proverbs 23:23 in the scene of Vanity Fair. The pilgrims Christian and Faithful are passing through Vanity Town, a place that kept a year-round fair. The vendors there “sold all sorts of vanity” (Signet Classics, 1981, p. 84). The two pilgrims stood out from the crowd by adamantly refusing to do any sort of business; in fact, they “cared not so much as to look upon [the merchandise]” (ibid., p. 86). Things quickly came to a head: “One chanced mockingly, beholding the carriage of the men, to say unto them, What will ye buy? But they, looking gravely upon him, answered, ‘We buy the truth.’ [Prov. 23:23] At that there was an occasion taken to despise the men the more; some mocking, some taunting, some speaking reproachfully, and some calling upon others to smite them. At last things came to a hubbub and great stir in the fair, insomuch that all order was confounded” (ibid., p. 86). In a world full of baubles, we, like Bunyan’s brave men, must commit to buying only the truth.
God is the essence of truth (Numbers 23:19; Psalm 33:4; Isaiah 65:16; Jeremiah 10:10; John 3:33), and He wants His people to reflect His truth in their lives (Psalm 15:1–5; Ephesians 4:25). The Lord delights in His children who buy the truth and do not sell it (Proverbs 12:22). To His faithful followers, Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free” (John 8:31–32).
Jesus Christ is the embodiment and complete revelation of God’s truth: “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we live in fellowship with the true God because we live in fellowship with his Son, Jesus Christ. He is the only true God, and he is eternal life” (1 John 5:20, NLT). Jesus told His disciple Thomas, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). When we accept Jesus Christ as our Lord and Savior, we “come to a knowledge of the truth” (1 Timothy 2:3–4)—we “buy the truth and not sell it”—we lay hold of the truth and never let it go.
The gospel of our salvation is “the message of truth” (Ephesians 1:13; Galatians 2:5; Colossians 1:5). When we receive Jesus Christ, we also gain “the Spirit of truth” who guides us “into all truth” (John 16:13; see also 1 John 5:6). Jesus explained, “I will ask the Father, and he will give you another advocate to help you and be with you forever—the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you” (John 14:16–17; see also John 15:26).
Truth is a rarity, but that’s only part of what makes it so valuable. Truth aligns with what is real; it reflects God’s character; it guides us through life. Once we possess the truth, no amount of wheedling, cajoling, rationalizing, mocking, or threatening should ever cause us to part with it.
---------------------------
◄ Genesis 3 ►
Book Sum People Topics Que
BSB [BAB BLB BIB MSB] Par ▾ The Serpent’s Deception
(Romans 5:12–21)
1Now the serpenta was more crafty than any beast of the field that the LORD God had made. And he said to the woman, “Did God really say, ‘You must not eat from any tree in the garden?’”
2The woman answered the serpent, “We may eat the fruit of the trees of the garden, 3but about the fruit of the tree in the middle of the garden, God has said, ‘You must not eat of it or touch it, or you will die.’”
4“You will not surely die,” the serpent told the woman. 5“For God knows that in the day you eat of it, your eyes will be opened and you will be like God, knowing good and evil.”
6When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it.
7And the eyes of both of them were opened, and they knew that they were naked; so they sewed together fig leaves and made coverings for themselves.
God Arraigns Adam and Eve
8Then the man and his wife heard the voice of the LORD God walking in the garden in the breezeb of the day, and they hid themselves from the presence of the LORD God among the trees of the garden.
9But the LORD God called out to the man, “Where are you?”
10“I heard Your voice in the garden,” he replied, “and I was afraid because I was naked; so I hid myself.”
11“Who told you that you were naked?” asked the LORD God. “Have you eaten from the tree of which I commanded you not to eat?”
12And the man answered, “The woman whom You gave me, she gave me fruit from the tree, and I ate it.”
13Then the LORD God said to the woman, “What is this you have done?”
“The serpent deceived me,” she replied, “and I ate.”
The Fate of the Serpent
14So the LORD God said to the serpent:
“Because you have done this,
cursed are you above all livestock
and every beast of the field!
On your belly will you go,
and dust you will eat,
all the days of your life.
15And I will put enmity between you and the woman,
and between your seed and her seed.
He will crush your head,
and you will strike his heel.c”
The Punishment of Mankind
16To the woman He said:
“I will sharply increase your pain in childbirth;
in pain you will bring forth children.
Your desire will be for your husband,d
and he will rule over you.”
17And to Adam He said:
“Because you have listened to the voice of your wife
and have eaten from the tree
of which I commanded you not to eat,
cursed is the ground because of you;
through toil you will eat of it
all the days of your life.
18Both thorns and thistles it will yield for you,
and you will eat the plants of the field.
19By the sweat of your brow
you will eat your bread,
until you return to the ground--
because out of it were you taken.
For dust you are,
and to dust you shall return.”
20And Adam named his wife Eve,e because she would be the mother of all the living.
The Expulsion from Paradise
21And the LORD God made garments of skin for Adam and his wife, and He clothed them.
22Then the LORD God said, “Behold, the man has become like one of Us, knowing good and evil. And now, lest he reach out his hand and take also from the tree of life, and eat, and live forever...”
23Therefore the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. 24So He drove out the man and stationed cherubim on the east side of the Garden of Eden, along with a whirling sword of flame to guard the way to the tree of life.
Footnotes:
1 a Hebrew nachash, translated in this chapter as serpent, is translated in most cases as snake.
8 b Or at the breezy (time); Hebrew unto the Ruach
15 c Or He will bruise your head, and you will bruise his heel. The same Hebrew root for crush, bruise, or strike appears twice in this verse.
16 d Or You will desire to control your husband
20 e Eve sounds like the Hebrew for giving life or living.
when you were young, you dressed yourself and walked where you wanted;
Ecclesiastes 11:9
Rejoice, O young man, while you are young, and let your heart be glad in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, but know that for all these things God will bring you to judgment.
Psalm 119:9
How can a young man keep his way pure? By guarding it according to Your word.
Proverbs 20:29
The glory of young men is their strength, and gray hair is the splendor of the old.
but when you are old, you will stretch out your hands,
John 12:32-33
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.
2 Peter 1:14
because I know that this tent will soon be laid aside, as our Lord Jesus Christ has made clear to me.
Ecclesiastes 12:1
Remember your Creator in the days of your youth, before the days of adversity come and the years approach of which you will say, “I find no pleasure in them,”
and someone else will dress you and lead you where you do not want to go.”
John 18:12-13
Then the band of soldiers, with its commander and the officers of the Jews, arrested Jesus and bound Him. / They brought Him first to Annas, who was the father-in-law of Caiaphas, the high priest that year.
Luke 22:54
Then they seized Jesus, led Him away, and took Him into the house of the high priest. And Peter followed at a distance.
Acts 21:33-34
The commander came up and arrested Paul, ordering that he be bound with two chains. Then he asked who he was and what he had done. / Some in the crowd were shouting one thing, and some another. And since the commander could not get at the truth because of the uproar, he ordered that Paul be brought into the barracks.
John 13:36
“Lord, where are You going?” Simon Peter asked. Jesus answered, “Where I am going, you cannot follow Me now, but you will follow later.”
John 12:33
He said this to indicate the kind of death He was going to die.
Acts 21:11
Coming over to us, he took Paul’s belt, bound his own feet and hands, and said, “The Holy Spirit says: ‘In this way the Jews of Jerusalem will bind the owner of this belt and hand him over to the Gentiles.’”
Matthew 26:34
“Truly I tell you,” Jesus declared, “this very night, before the rooster crows, you will deny Me three times.”
Treasury of ScriptureTruly, truly, I say to you, When you were young, you gird yourself, and walked where you would: but when you shall be old, you shall stretch forth your hands, and another shall gird you, and carry you where you would not.
but.
John 13:36
Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.
Acts 12:3,4
And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) …
another.
Acts 21:11
And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.
thou wouldest not.
John 12:27,28
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour…
2 Corinthians 5:4
For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
Will you lay down your life for Me?
This question from Jesus to Peter highlights the theme of sacrificial love and commitment. In the cultural context of the time, laying down one's life was the ultimate act of loyalty and devotion. Jesus is challenging Peter's understanding of true discipleship, which requires self-denial and a willingness to follow Christ even unto death. This echoes Jesus' earlier teachings in John 12:25, where He speaks of losing one's life to keep it for eternal life.Jesus replied.
The direct response from Jesus indicates His awareness of Peter's impending failure. It underscores Jesus' omniscience and His understanding of human frailty. This moment is pivotal as it sets the stage for Peter's later restoration and transformation, showing that Jesus' knowledge of our weaknesses does not preclude His love and plans for us.
Truly, truly, I tell you,
The double "truly" (or "amen, amen" in Greek) is a solemn affirmation used by Jesus to emphasize the certainty and importance of what He is about to say. This phrase is used throughout the Gospels to introduce significant truths, underscoring the reliability and authority of Jesus' words.
before the rooster crows,
The mention of the rooster crowing is a time marker, indicating the early morning hours. In the cultural and historical context, the rooster's crow was a familiar sound marking the end of the night and the beginning of a new day. This detail adds urgency and specificity to Jesus' prediction, highlighting the immediacy of Peter's denial.
you will deny Me three times.
The prediction of Peter's threefold denial is significant in its repetition, symbolizing completeness and emphasizing the gravity of Peter's forthcoming actions. This prophecy is fulfilled in the accounts of the Gospels (e.g., Matthew 26:69-75), illustrating the weakness of human resolve without divine strength. It also serves as a powerful reminder of the need for humility and reliance on God's grace. The number three often signifies completeness in biblical literature, further underscoring the totality of Peter's denial.
Persons / Places / Events
1. Jesus Christ
The central figure of the New Testament, the Son of God, who is speaking to His disciples during the Last Supper. He is preparing them for His impending crucifixion and resurrection.
2. Peter (Simon Peter)
One of Jesus' closest disciples, known for his impulsive nature and strong declarations of loyalty. In this passage, Jesus predicts Peter's denial.
3. The Last Supper
The final meal Jesus shares with His disciples before His crucifixion, during which He institutes the Lord's Supper and delivers important teachings.
4. The Rooster Crowing
A significant event that marks the fulfillment of Jesus' prediction about Peter's denial. It serves as a symbol of Peter's failure and the beginning of his repentance.
5. Denial of Jesus
The act of Peter denying any association with Jesus, which occurs three times before the rooster crows, as Jesus predicted.
Teaching Points
Human Weakness and Divine Foreknowledge
Jesus' prediction of Peter's denial demonstrates His divine knowledge and understanding of human frailty. We must recognize our own weaknesses and rely on God's strength.
The Importance of Humility
Peter's overconfidence serves as a warning against pride. We should approach our faith with humility, acknowledging our need for God's grace and guidance.
Repentance and Restoration
Peter's account does not end with his denial. His repentance and restoration by Jesus illustrate the power of forgiveness and the opportunity for redemption.
The Role of Prayer in Spiritual Warfare
Jesus' prayer for Peter highlights the importance of prayer in overcoming spiritual challenges. We should be diligent in prayer, both for ourselves and others.
Faithfulness in Trials
Despite Peter's failure, he ultimately becomes a pillar of the early Church. This encourages us to remain faithful, even when we falter, trusting in God's plan for our lives.
Bible Study Questions and Answers
1. What is the meaning of John 13:38?
2. How does John 13:38 challenge us to examine our own faithfulness to Christ?
3. What does Peter's denial teach about human weakness and reliance on God's strength?
4. How can John 13:38 inspire us to remain steadfast in trials?
5. What scriptural connections highlight the importance of humility and repentance after failure?
6. How can we prepare spiritually to avoid denying Christ in difficult situations?
7. Why did Jesus predict Peter's denial in John 13:38?
8. How does Peter's denial fulfill Jesus' prophecy in John 13:38?
9. What does John 13:38 reveal about human weakness and faith?
10. What are the top 10 Lessons from John 13?
The Greek word agape is often translated “love” in the New Testament. How is “agape love” different from other types of love? The essence of agape love is goodwill, benevolence, and willful delight in the object of love. Unlike our English word love, agape is not used in the New Testament to refer to romantic or sexual love. Nor does it refer to close friendship or brotherly love, for which the Greek word philia is used. Agape love involves faithfulness, commitment, and an act of the will. It is distinguished from the other types of love by its lofty moral nature and strong character. Agape love is beautifully described in 1 Corinthians 13.
Outside of the New Testament, the word agape is used in a variety of contexts, but in the vast majority of instances in the New Testament it carries distinct meaning. Agape is almost always used to describe the love that is of and from God, whose very nature is love itself: “God is love” (1 John 4:8). God does not merely love; He is love. Everything God does flows from His love. Agape is also used to describe our love for God (Luke 10:27), a servant’s faithful respect to his master (Matthew 6:24), and a man’s attachment to things (John 3:19).
The type of love that characterizes God is not a sappy, sentimental feeling such as we often hear portrayed. God loves because that is His nature and the expression of His being. He loves the unlovable and the unlovely, not because we deserve to be loved or because of any excellence we possess, but because it is His nature to love and He must be true to His nature.
Agape love is always shown by what it does. God’s love is displayed most clearly at the cross. “God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved” (Ephesians 2:4–5, ESV). We did not deserve such a sacrifice, “but God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8). God’s agape love is unmerited, gracious, and constantly seeking the benefit of the ones He loves. The Bible says we are the undeserving recipients of His lavish agape love (1 John 3:1). God’s demonstration of agape love led to the sacrifice of the Son of God for those He loves.
We are to love others with agape love, whether they are fellow believers (John 13:34) or bitter enemies (Matthew 5:44). Jesus gave the parable of the Good Samaritan as an example of sacrifice for the sake of others, even for those who may care nothing at all for us. Agape love as modeled by Christ is not based on a feeling; rather, it is a determined act of the will, a joyful resolve to put the welfare of others above our own.
Agape love does not come naturally to us. Because of our fallen nature, we are incapable of producing such a love. If we are to love as God loves, that love—that agape—can only come from its Source. This is the love that “has been poured out into our hearts through the Holy Spirit, who has been given to us” when we became His children (Romans 5:5; cf. Galatians 5:22). “This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters” (1 John 3:16). Because of God’s love toward us, we are able to love one another.
and the two will become one flesh.’
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.
Matthew 19:5
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’?
Ephesians 5:31
“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,
Matthew 19:6
So they are no longer two, but one flesh. Therefore what God has joined together, let man not separate.”
Malachi 2:15
Has not the LORD made them one, having a portion of the Spirit? And why one? Because He seeks godly offspring. So guard yourselves in your spirit and do not break faith with the wife of your youth.
1 Corinthians 7:3-4
The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. / The wife does not have authority over her own body, but the husband. Likewise the husband does not have authority over his own body, but the wife.
but one flesh.
1 Corinthians 6:16-17
Or don’t you know that he who unites himself with a prostitute is one with her in body? For it is said, “The two will become one flesh.” / But he who unites himself with the Lord is one with Him in spirit.
Ephesians 5:28-29
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.
Genesis 2:23
And the man said: “This is now bone of my bones and flesh of my flesh; she shall be called ‘woman,’ for out of man she was taken.”
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.
Ephesians 5:31
“For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.”
Matthew 19:5
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’?
1 Corinthians 6:16
Or don’t you know that he who unites himself with a prostitute is one with her in body? For it is said, “The two will become one flesh.”
1 Corinthians 7:10-11
To the married I give this command (not I, but the Lord): A wife must not separate from her husband. / But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife.
Malachi 2:15
Has not the LORD made them one, having a portion of the Spirit? And why one? Because He seeks godly offspring. So guard yourselves in your spirit and do not break faith with the wife of your youth.
Matthew 19:6
So they are no longer two, but one flesh. Therefore what God has joined together, let man not separate.”
Treasury of ScriptureAnd they two shall be one flesh: so then they are no more two, but one flesh.
one flesh.
1 Corinthians 6:16
What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.
Ephesians 5:28
So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
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Mark 10
1. Jesus disputes with the Pharisees concerning divorce;
13. blesses the children that are brought unto him;
17. resolves a rich man how he may inherit everlasting life;
23. tells his disciples of the danger of riches;
28. promises rewards to those who forsake all for the gospel;
32. foretells his death and resurrection;
35. bids the two ambitious suitors to think rather of suffering with him;
46. and restores to Bartimaeus his sight.
When the woman saw that the tree was good for food
Deuteronomy 8:3
He humbled you, and in your hunger He gave you manna to eat, which neither you nor your fathers had known, so that you might understand that man does not live on bread alone, but on every word that comes from the mouth of the LORD.
Matthew 4:4
But Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’”
and pleasing to the eyes,
Joshua 7:21
When I saw among the spoils a beautiful cloak from Shinar, two hundred shekels of silver, and a bar of gold weighing fifty shekels, I coveted them and took them. They are hidden in the ground inside my tent, with the silver underneath.”
2 Samuel 11:2
One evening David got up from his bed and strolled around on the roof of the palace. And from the roof he saw a woman bathing—a very beautiful woman.
and that it was desirable for obtaining wisdom,
Proverbs 4:7
Wisdom is supreme; so acquire wisdom. And whatever you may acquire, gain understanding.
James 1:5
Now if any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
Proverbs 2:6
For the LORD gives wisdom; from His mouth come knowledge and understanding.
she took the fruit and ate it.
James 1:14-15
But each one is tempted when by his own evil desires he is lured away and enticed. / Then after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.
1 Timothy 2:14
And it was not Adam who was deceived, but the woman who was deceived and fell into transgression.
She also gave some to her husband who was with her, and he ate it.
Hosea 6:7
But they, like Adam, have transgressed the covenant; there they were unfaithful to Me.
Romans 5:19
For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.
1 Corinthians 15:22
For as in Adam all die, so in Christ all will be made alive.
Romans 5:12
Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned.
2 Corinthians 11:3
I am afraid, however, that just as Eve was deceived by the serpent’s cunning, your minds may be led astray from your simple and pure devotion to Christ.
1 John 2:16
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.
Matthew 4:1-11
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.” …
Treasury of ScriptureAnd when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also to her husband with her; and he did eat.
saw.
Joshua 7:21
When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.
Judges 16:1,2
Then went Samson to Gaza, and saw there an harlot, and went in unto her…
pleasant.
Ezekiel 24:16,21,25
Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down…
to the eyes.
Genesis 6:2
That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.
Genesis 39:7
And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me.
Joshua 7:21
When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.
and did.
1 Timothy 2:14
And Adam was not deceived, but the woman being deceived was in the transgression.
and he did eat.
Genesis 3:12,17
And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat…
Hosea 6:7
But they like men have transgressed the covenant: there have they dealt treacherously against me.
Romans 5:12-19
Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: …
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Genesis 3
1. The serpent deceives Eve.
6. Both she and Adam transgress the divine command, and fall into sin.
8. God arraigns them.
14. The serpent is cursed.
15. The promised seed.
16. The punishment of mankind.
21. Their first clothing.
22. Their expulsion from paradise.
In Jesus’ High Priestly Prayer, Jesus prays to His Father, saying, “Sanctify them by the truth; your word is truth” (John 17:17). In this verse, Jesus communicates two important facts: God’s Word is truth—God’s Word equals truth—and it’s by that truth that God sanctifies us, or sets us apart for holy service to Himself.
In the same prayer, Jesus prays for His disciples and all who will believe in Him through the gospel (John 17:20). Believers accept God’s words (John 17:6) and accept Jesus as God’s Word (John 17:8). God is truth, and His truth brings salvation to all who accept it (Titus 2:11). Further, God’s written and living Word will sustain believers as they are in the world (John 17:14).
In the High Priestly Prayer in John 17, Jesus confirms that He brought the message of salvation to the world: “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3). Jesus’ mission of bringing the truth has been accomplished (John 17:4), and He turns the focus of His prayer to God working through the disciples and other believers. He confirms that believers will be rejected by the world for believing “Your word is truth,” but believers are also assured joy, God’s protection from the evil one, and sanctification by God’s Word (John 17:13–19).
The Old and New Testaments both affirm that the words recorded in the Bible are God’s words and that they are true. Since God cannot lie, His Word is truth: “As for God, his way is perfect: The Lord’s word is flawless” (Psalm 18:30). Since God is eternal and unchanging, His Word is always the same: “Heaven and earth will pass away, but my words will never pass away” (Matthew 24:35; cf. Isaiah 40:8). Jesus uses the Word as He rebukes the devil who was tempting Him: “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God’” (Matthew 4:4; cf. Deuteronomy 8:3).
If we want to know truth, we will look in God’s written Word (2 Timothy 3:16–17) and look to Jesus Christ (John 14:6; 2 Corinthians 4:6; Hebrews 1:3). John refers to Jesus Christ in John 1:1–2, saying, “In the beginning was the Word. And the Word was with God and the Word was God. He was in the beginning with God.” The Word is God’s total message, and Jesus embodied that full message, which is why He is called the “Logos,” or “Word,” of God (Colossians 1:19; 2:9). God is truth. His Word is truth. Salvation comes by accepting Jesus and agreeing that “Your word is truth.”
Jesus said, “Your word is truth.” When we look at the Bible, we see truth. The Bible does not merely contain the truth; it is the truth. Every word is truth, in every part of the Bible. “The words of the LORD are flawless, like silver purified in a crucible, like gold refined seven times” (Psalm 12:6). This is the doctrine of the verbal, plenary inspiration of Scripture.
How we respond to God’s written Word and the Word made flesh has an eternal impact on us. Since God’s Word is truth, rejecting the Bible and rejecting Jesus is rejecting God Himself. Believing, cherishing, studying, and obeying God’s Word is the key to salvation, understanding God, and living abundantly (John 10:10). No matter what we may face in this world, we are sustained by the truth prayed over us in Jesus’ prayer: “Sanctify them by the truth; your word is truth” (John 17:17).
Study BibleBook ◦ Chapter
and the two will become one flesh.
This phrase is a direct reference to Genesis 2:24, where God establishes the institution of marriage. In the biblical context, marriage is seen as a divine covenant, not merely a social contract. The "two" refers to a man and a woman, highlighting the complementary nature of the genders as designed by God. The concept of "one flesh" signifies a profound unity, not just physically but also spiritually and emotionally. This unity is a reflection of the relationship between Christ and the Church, as described in Ephesians 5:31-32. The phrase underscores the permanence and exclusivity intended in marriage, which was counter-cultural in both ancient Jewish and Greco-Roman societies, where divorce and polygamy were more common.So they are no longer two,
This part emphasizes the transformation that occurs in marriage. The individual identities are not lost, but they are united in a new, shared identity. This unity is meant to be holistic, affecting all aspects of life. In the historical context, this teaching was radical, as it challenged the prevailing views on marriage and divorce. Jesus' statement here reinforces the idea that marriage is not just a legal arrangement but a divine union. This unity is also a type of the unity believers have with Christ, as seen in John 17:21-23, where Jesus prays for His followers to be one as He and the Father are one.
but one flesh.
The repetition of "one flesh" serves to reinforce the inseparability and unity of the marital bond. This concept is foundational to the biblical understanding of marriage and is echoed in other scriptures, such as 1 Corinthians 6:16, which warns against sexual immorality by highlighting the sacredness of becoming "one flesh." Theologically, this unity is a reflection of the Trinity, where distinct persons exist in perfect unity. Culturally, this teaching elevates the status of marriage, calling for fidelity and commitment. It also serves as a prophetic picture of the ultimate union between Christ and His bride, the Church, as depicted in Revelation 19:7-9.
Persons / Places / Events
1. Jesus Christ
The central figure in the Gospel of Mark, who is teaching about marriage and divorce in this passage.
2. Pharisees
Religious leaders who often challenged Jesus, including on matters of the law such as marriage.
3. Disciples
Followers of Jesus who are present during this teaching and often seek further explanation.
4. Genesis
The book of the Bible from which Jesus quotes, specifically Genesis 2:24, to emphasize the divine intention for marriage.
5. Marriage
The institution being discussed, which Jesus affirms as a union created by God.
Teaching Points
Divine Design for Marriage
Marriage is not merely a social contract but a divine institution established by God. It reflects His intention for unity and partnership.
Unity in Marriage
The phrase "one flesh" signifies a profound unity that goes beyond physical union to include emotional, spiritual, and relational oneness.
Permanence of Marriage
Jesus' teaching underscores the permanence of marriage, challenging the cultural norms of His time and ours that treat marriage as temporary or disposable.
Reflecting Christ and the Church
Christian marriages are called to reflect the relationship between Christ and the Church, characterized by love, sacrifice, and mutual submission.
Guarding the Sanctity of Marriage
Believers are encouraged to honor and protect the sanctity of marriage, recognizing it as a covenant before God.
Bible Study Questions and Answers
1. What is the meaning of Mark 10:8?
2. How does Mark 10:8 define the unity between husband and wife?
3. What does "one flesh" imply for marital relationships in today's society?
4. How does Genesis 2:24 relate to the teaching in Mark 10:8?
5. How can couples practically live out the "one flesh" principle daily?
6. In what ways can churches support marriages based on Mark 10:8's teachings?
7. How does Mark 10:8 define the concept of marriage in Christian theology?
8. What historical context influenced the writing of Mark 10:8?
9. How does Mark 10:8 relate to the concept of unity in marriage?
10. What are the top 10 Lessons from Mark 10?
What Does Mark 10:8 Mean
The two“and the two …” (Mark 10:8)
•Scripture consistently presents marriage as the union of one man and one woman, beginning with Genesis 1:27 and affirmed in Genesis 2:18, 22.
•By saying “the two,” Jesus echoes Genesis 2:24, underlining that marriage is God’s idea, not a human invention.
•Each spouse enters the covenant as a distinct person, created in the image of God (Matthew 19:4; Ephesians 5:28-29).
Will become“… will become …” (Mark 10:8)
•“Become” points to a decisive act and an ongoing reality. At the wedding, God joins the couple (Matthew 19:6), yet their unity is also cultivated over a lifetime (Colossians 3:12-14).
•The phrase carries covenant weight (Malachi 2:14); marriage is more than a contract—it is a binding promise initiated before God.
•Practical outworking: leaving parents’ primary authority, cleaving to the spouse, and forming a new household (Genesis 2:24).
One flesh“… one flesh.” (Mark 10:8)
•Physical union is included, but the phrase reaches further, embracing spiritual, emotional, and practical oneness (1 Corinthians 6:16; Proverbs 5:18-19).
•In Ephesians 5:31-32 Paul ties “one flesh” to Christ and His church, showing marriage as a living parable of the gospel.
•This unity demands exclusivity and faithfulness (Hebrews 13:4), safeguarding both partners and any children God may give (Malachi 2:15).
No longer two“So they are no longer two …” (Mark 10:8)
•Jesus interprets the Genesis text, emphasizing permanence. What was “two” is now a single, God-fashioned entity (Matthew 19:6).
•Oneness shapes decisions—finances, priorities, time, and ministry—because the couple now pursues a shared life (Ecclesiastes 4:9-12).
•Individual uniqueness remains, yet it is harmonized for mutual good and God’s glory (1 Peter 3:7).
But one flesh“… but one flesh.” (Mark 10:8)
•The repetition underscores how seriously God views marriage: it is not to be undone by casual choice (Romans 7:2; Malachi 2:16).
•Permanence offers security, fostering trust and deep intimacy.
•The statement anticipates verse 9: “Therefore what God has joined together, let man not separate” (Mark 10:9). Jesus roots marital fidelity in God’s creative authority, not merely cultural expectation.
summaryMark 10:8 affirms that marriage, designed by God, unites one man and one woman into a single, inseparable “one flesh” relationship. The couple enters a lifelong covenant, leaving old ties to build a unified life in every dimension. Jesus’ words call spouses to exclusive, faithful, enduring commitment, reflecting the steadfast love of Christ for His people.
Parallel Commentaries ...
Greek
and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.
the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
two
δύο (dyo)
Adjective - Nominative Masculine Plural
Strong's 1417: Two. A primary numeral; 'two'.
will become
ἔσονται (esontai)
Verb - Future Indicative Middle - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.
one
μίαν (mian)
Adjective - Accusative Feminine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.
flesh.’
σάρκα (sarka)
Noun - Accusative Feminine Singular
Strong's 4561: Flesh, body, human nature, materiality; kindred.
So
ὥστε (hōste)
Conjunction
Strong's 5620: So that, therefore, so then, so as to. From hos and te; so too, i.e. Thus therefore.
they are
εἰσὶν (eisin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.
no longer
οὐκέτι (ouketi)
Adverb
Strong's 3765: No longer, no more. Also ouk eti from ou and eti; not yet, no longer.
two,
δύο (dyo)
Adjective - Nominative Masculine Plural
Strong's 1417: Two. A primary numeral; 'two'.
but
ἀλλὰ (alla)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.
one
μία (mia)
Adjective - Nominative Feminine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.
flesh.
σάρξ (sarx)
Noun - Nominative Feminine Singular
Strong's 4561: Flesh, body, human nature, materiality; kindred.
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NT Gospels: Mark 10:8 And the two will become one flesh (Mar Mk Mr)
◄ 1 Corinthians 6 ►
Book Sum People Topics Que
BSB [BAB BLB BIB MSB] Par ▾ Lawsuits among Believers
1If any of you has a grievance against another, how dare he go to law before the unrighteous instead of before the saints! 2Do you not know that the saints will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? 3Do you not know that we will judge angels? How much more the things of this life!
4So if you need to settle everyday matters, do you appoint as judges those of no standing in the church? 5I say this to your shame. Is there really no one among you wise enough to arbitrate between his brothers? 6Instead, one brother goes to law against another, and this in front of unbelievers!
7The very fact that you have lawsuits among you means that you are thoroughly defeated already. Why not rather be wronged? Why not rather be cheated? 8Instead, you yourselves cheat and do wrong, even against your own brothers!a
Members of Christ
9Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral, nor idolaters, nor adulterers, nor men who submit to or perform homosexual acts, 10nor thieves, nor the greedy, nor drunkards, nor verbal abusers, nor swindlers, will inherit the kingdom of God. 11And 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.
12“Everything is permissible for me,” but not everything is beneficial. “Everything is permissible for me,” but I will not be mastered by anything. 13“Food for the stomach and the stomach for food,” but God will destroy them both. The body is not intended for sexual immorality, but for the Lord, and the Lord for the body. 14By His power God raised the Lord from the dead, and He will raise us also.
15Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and unite them with a prostitute? Never! 16Or don’t you know that he who unites himself with a prostitute is one with her in body? For it is said, “The two will become one flesh.”b 17But he who unites himself with the Lord is one with Him in spirit.
The Temple of the Holy Spirit
(Romans 12:1–8; 1 Corinthians 3:16–23)
18Flee from sexual immorality. Every other sin a man can commit is outside his body, but he who sins sexually sins against his own body. 19Do you not know that your body is a temple of the Holy Spirit who is in you, whom you have received from God? You are not your own; 20you were bought at a price. Therefore glorify God with your body.c
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” (ESV). 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.
Ideas like moral relativism, situational ethics, and subjectivism make staying on the right path all the more challenging and perplexing. Worldly voices claim, “There are many paths to God,” “There’s no such thing as absolute truth,” and “Just do what feels right to you.” 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).
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.
Footnotes:
8 a Literally do wrong, and this to brothers!
16 b Genesis 2:24 (see also LXX)
20 c BYZ and TR include and with your spirit, which belong to God.
What Does John 13:38 Mean
Will you lay down your life for Me?•
Jesus picks up Peter’s confident pledge in the previous verse (John 13:37) and echoes it back to him.
• Peter’s intent is genuine, as seen when he later draws a sword in Gethsemane (John 18:10), yet zeal alone cannot sustain faith under pressure (cf. Matthew 26:33–35).
• The question exposes the gap between human resolve and divine foreknowledge: God knows the future and our frailty even when we feel strongest (Psalm 139:1–4).
• By asking, Jesus readies Peter—and us—to see that self-reliance must give way to dependence on Christ (Proverbs 3:5–6; John 15:5).
Truly, truly, I tell you• This double “amen” marks a solemn, unquestionable truth (John 1:51; 5:24).
• Jesus’ words carry absolute authority; what He now predicts will unfold exactly as spoken (Numbers 23:19).
• The phrase also shifts the focus from Peter’s promise to Jesus’ certainty, reminding believers that Scripture’s declarations stand above human intentions (Isaiah 55:11).
before the rooster crows•
Jesus sets a precise time marker, underscoring His control over unfolding events (Mark 14:30).
• The approaching dawn mirrors the spiritual darkness that will soon surround the disciples (Luke 22:53).
• Even in this detail, Scripture shows that God’s timeline is exact, reinforcing trust in every prophetic word (2 Peter 1:19).
you will deny Me three times.•
The prophecy proves literal: Peter later disowns Jesus, growing more emphatic with each denial (Luke 22:54–62).
• Three failures highlight complete breakdown; yet Jesus already anticipates Peter’s restoration (Luke 22:31–32; John 21:15–17).
• The warning teaches that anyone can stumble, but grace abounds for repentance (1 John 1:9; 2 Timothy 2:12–13).
• It also reveals Christ’s unwavering love: He foresees the sin yet still heads to the cross for Peter—and for us (Romans 5:8).
summary
John 13:38 pairs Peter’s bold claim with Jesus’ certain prophecy, contrasting human confidence with divine omniscience. Christ’s question exposes self-reliance; His “truly, truly” affirms the unfailing authority of His word; the rooster’s crow sets God’s precise timetable; and the triple denial displays both human weakness and the Savior’s ready mercy. The verse calls believers to trust not in their own resolve but in the Lord who knows, warns, forgives, and restores.
Ellicott's Commentary for English Readers
(38) wilt thou lay down thy life for my sake?--Comp. for this phrase Note on John 10:11. The pronouns are emphatic, and there is a solemn emphasis in the repetition of what St. Peter had said. He was using words of which he knew not the full meaning. He spoke of laying down his life for his Lord. He would hereafter be able to follow, because his Lord would lay down His own life for him.For the remainder of the verse, comp. Notes on Matthew 26:34; Mark 14:30; and Luke 22:34.
Pulpit Commentary
Verse 38. - With infinite pathos and pity Christ took up the words of Peter: Jesus answereth, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not have crowed, till thou hast denied me thrice. In Matthew 26:31-35 and Mark 11:27-31 the announcement of Peter's fate is made on the way to the garden of Gethsemane; Luke's account (Luke 22:31, etc.) may harmonize chronologically with this statement of John; but from all we know of Peter, it is probable that, after his long silence maintained during the discourse of John 14-17, his love may have been so quickened and deepened as to have once more induced the reiteration of his fidelity and his willingness to die for and with his Master, only to receive again a more explicit warning of his weakness. Towards the close of the sixteenth chapter of this Gospel, the Lord warns all his disciples of their inability to stand the tremendous test to which they would soon be exposed. If we reject the "harmony," and refuse to double the prediction, we should be strongly inclined, with Meyer and Lucke, to accept the higher credibility of John's chronology than that of Matthew or Mark. The extraordinary character of this prediction, recorded in all four Gospels, is one of the most vivid proofs of our Lord's supernatural power, and in its detail and definiteness places him among those who claim attention from their absolute knowledge, and not their vague guess of the future. Yet there was no fate in this prediction; for Peter is afterwards warned, entreated, prayed for even, by Immanuel.
Teachings about Divorce
(Matthew 19:1–12)
1Then Jesus left that place and went into the region of Judea, beyond the Jordan. Again the crowds came to Him and He taught them, as was His custom.
2Some Pharisees came to test Him. “Is it lawful for a man to divorce his wife?” they inquired.
3“What did Moses command you?” He replied.
4They answered, “Moses permitted a man to write his wife a certificate of divorce and send her away.”a
5But Jesus told them, “Moses wrote this commandment for you because of your hardness of heart. 6However, from the beginning of creation, ‘God made them male and female.’b 7‘For this reason a man will leave his father and mother and be united to his wife,c 8and the two will become one flesh.’d So they are no longer two, but one flesh. 9Therefore what God has joined together, let man not separate.”
10When they were back inside the house, the disciples asked Jesus about this matter. 11So He told them, “Whoever divorces his wife and marries another woman commits adultery against her. 12And if a woman divorces her husband and marries another man, she commits adultery.”
Jesus Blesses the Children
(Matthew 19:13–15; Luke 18:15–17)
13Now people were bringing the little children to Jesus for Him to place His hands on them, and the disciples rebuked those who brought them.
14But when Jesus saw this, He was indignant and told them, “Let the little children come to Me, and do not hinder them! For the kingdom of God belongs to such as these. 15Truly I tell you, anyone who does not receive the kingdom of God like a little child will never enter it.” 16And He took the children in His arms, placed His hands on them, and blessed them.
The Rich Young Man
(Matthew 19:16–30; Luke 18:18–30)
17As Jesus started on His way, a man ran up and knelt before Him. “Good Teacher,” he asked, “what must I do to inherit eternal life?”
18“Why do you call Me good?” Jesus replied. “No one is good except God alone. 19You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not bear false witness, do not cheat others, honor your father and mother.’e”
20“Teacher,” he replied, “all these I have kept from my youth.”
21Jesus 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.f”
22But the man was saddened by these words and went away in sorrow, because he had great wealth.
23Then Jesus looked around and said to His disciples, “How hard it is for the rich to enter the kingdom of God!”
24And the disciples were amazed at His words.
But Jesus said to them again, “Children, how hard it is to enterg the kingdom of God! 25It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.”
26They were even more astonished and said to one another, “Who then can be saved?”
27Jesus looked at them and said, “With man this is impossible, but not with God. For all things are possible with God.”
28Peter began to say to Him, “Look, we have left everything and followed You.”
29“Truly I tell you,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for My sake and for the gospel 30will fail to receive a hundredfold in the present age—houses and brothers and sisters and mothers and children and fields, along with persecutions—and in the age to come, eternal life. 31But many who are first will be last, and the last will be first.”
The Third Prediction of the Passion
(Matthew 20:17–19; Luke 18:31–34)
32As they were going up the road to Jerusalem, Jesus was walking ahead of them. The disciples were amazed, but those who followed were afraid. Again Jesus took the Twelve aside and began to tell them what was going to happen to Him: 33“Look, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and scribes. They will condemn Him to death and will deliver Him over to the Gentiles, 34who will mock Him and spit on Him and flog Him and kill Him. And after three days He will rise again.”
The Request of James and John
(Matthew 20:20–28)
35Then James and John, the sons of Zebedee, came to Jesus and declared, “Teacher, we want You to do for us whatever we ask.”
36“What do you want Me to do for you?” He inquired.
37They answered, “Grant that one of us may sit at Your right hand and the other at Your left in Your glory.”
38“You do not know what you are asking,” Jesus replied. “Can you drink the cup I will drink, or be baptized with the baptism I will undergo?”
39“We can,” the brothers answered.
“You will drink the cup that I drink,” Jesus said, “and you will be baptized with the baptism that I undergo. 40But to sit at My right or left is not Mine to grant. These seats belong to those for whomh they have been prepared.”
41When the ten heard about this, they became indignant with James and John. 42So Jesus called them together and said, “You know that those regarded as rulers of the Gentiles lord it over them, and their superiors exercise authority over them. 43But it shall not be this way among you. Instead, whoever wants to become great among you must be your servant, 44and whoever wants to be first must be the slave of all. 45For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”
Jesus Heals Bartimaeus
(Matthew 20:29–34; Luke 18:35–43)
46Next, they came to Jericho. And as Jesus and His disciples were leaving Jericho with a large crowd, a blind beggar named Bartimaeus, the son of Timaeus, was sitting beside the road. 47When he heard that it was Jesus of Nazareth, he began to cry out, “Jesus, Son of David, have mercy on me!”
48Many people admonished him to be silent, but he cried out all the louder, “Son of David, have mercy on me!”
49Jesus stopped and said, “Call him.”
So they called the blind man. “Take courage!” they said. “Get up! He is calling for you.”
50Throwing off his cloak, Bartimaeus jumped up and came to Jesus.
51“What do you want Me to do for you?” Jesus asked.
“Rabboni,” said the blind man, “let me see again.”
52“Go,” said Jesus, “your faith has healed you.” And immediately he received his sight and followed Jesus along the road.
Footnotes:
4 a See Deuteronomy 24:1.
6 b Genesis 1:27; Genesis 5:2
7 c NE and WH do not include and be united to his wife.
8 d Genesis 2:24 (see also LXX)
19 e Exodus 20:12–16; Deuteronomy 5:16–20
21 f BYZ and TR Then come, take up the cross, and follow Me.
24 g BYZ and TR how hard it is for those who trust in riches to enter
40 h Literally Mine to grant, but for whom
Matthew 19:6
So they are no longer two, but one flesh. Therefore what God has joined together, let man not separate.”
Mark 10:8
and the two will become one flesh.’ So they are no longer two, but one flesh.
1 Corinthians 6:16
Or don’t you know that he who unites himself with a prostitute is one with her in body? For it is said, “The two will become one flesh.”
Matthew 19:4-6
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.”
Mark 10:6-9
However, from the beginning of creation, ‘God made them male and female.’ / ‘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. …
1 Corinthians 7:2-4
But because there is so much sexual immorality, each man should have his own wife, and each woman her own husband. / The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. / The wife does not have authority over her own body, but the husband. Likewise the husband does not have authority over his own body, but the wife.
“Truly, truly, I tell you,
John 1:51
Then He declared, “Truly, truly, I tell you, you will all see heaven open and the angels of God ascending and descending on the Son of Man.”
John 3:3
Jesus replied, “Truly, truly, I tell you, no one can see the kingdom of God unless he is born again.”
John 5:24
Truly, truly, I tell you, whoever hears My word and believes Him who sent Me has eternal life and will not come under judgment. Indeed, he has crossed over from death to life.
before the rooster crows,
Mark 13:35
Therefore keep watch, because you do not know when the master of the house will return—whether in the evening, at midnight, when the rooster crows, or in the morning.
Matthew 26:74-75
At that he began to curse and swear to them, “I do not know the 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.
you will deny Me three times.
Mark 14:66-72
While Peter was in the courtyard below, one of the servant girls of the high priest came down / and saw him warming himself there. She looked at Peter and said, “You also were with Jesus the Nazarene.” / But he denied it. “I do not know or even understand what you are talking about,” he said. Then he went out to the gateway, and the rooster crowed. …
Luke 22:56-62
A servant girl saw him seated in the firelight and looked intently at him. “This man also was with Him,” she said. / But Peter denied it. “Woman, I do not know Him,” he said. / A short time later, someone else saw him and said, “You also are one of them.” But Peter said, “Man, I am not.” …
John 18:17
At this, the servant girl watching the door said to Peter, “Aren’t you also one of this man’s disciples?” “I am not,” he answered.
John 18:27
Peter denied it once more, and immediately a rooster crowed.
Matthew 26:75
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.
Proverbs 16:18
Pride goeth before destruction, and an haughty spirit before a fall.
Proverbs 28:26
He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
Proverbs 29:23
A man's pride shall bring him low: but honour shall uphold the humble in spirit.
The cock.
John 18:16,17,25-27
But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter…
Matthew 26:34,69-75
Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice…
Mark 14:30,66-72
And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice…
Ephesians 5:25–33 contains vital instructions for husbands in their relationship with their wives. Verse 25 gives the basic command: “Husbands, love your wives.” In case anyone wonders, the Greek word for “love” here is a form of agape. Husbands are to love their wives with God’s kind of love—selfless, sacrificial, and unconditional. For a husband to love his wife, he must truly desire what is best for her, and he must work for that best, regardless of the cost to himself.
The standard by which husbands are to love their wives is stated outright, and it’s a high standard, indeed: “Just as Christ loved the church and gave himself up for her” (Ephesians 5:25). The love of Christ took Him to the cross; the love of a husband for his wife will involve a similar giving of himself, even if the end result is not as bloody. Such is the nature of true love that it is willing to sacrifice for the loved one. Such is the nature of marriage that God intends husbands to sacrifice for their wives.
The goal of husbands loving their wives is also addressed. Christ’s goal for the church (His “bride”) is “to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless” (Ephesians 5:26–27). Husbands cannot sanctify their wives exactly like Christ sanctifies the church, but they can set the spiritual goal of their wives being all that Christ wants them to be. Then husbands can, in love, work toward helping their wives achieve that goal of Christlikeness. Husbands who love their wives remember that they are “fellow heir[s] of the grace of life” (1 Peter 3:7, NASB).
The Bible also gives husbands a practical way to gauge the authenticity of their love for their wives: are they caring for their wives’ needs in a way comparable to how they care for themselves? “Husbands ought to love their wives as their own bodies. He who loves his wife loves himself. After all, no one ever hated their own body, but they feed and care for their body, just as Christ does the church” (Ephesians 5:28–29). The “one-flesh” principle comes into play here. Selfishness has no place in a marriage. And, ironically, as a husband meets the needs of his wife, he will find that he himself reaps the benefits. Note, too, that the standard for husbands’ love of their wives comes back to Christ’s love of the church.
The remainder of the passage in Ephesians 5 deals with the principle of leave and cleave (verse 31) and emphasizes once again the connection between the marriage relationship and the relationship of Christ and His church (verse 32).
Too often, husbands look earlier in Ephesians 5 and latch on to verse 22: “Wives, submit yourselves to your own husbands as you do to the Lord.” Husbands sometimes take it upon themselves to make sure their wives submit to their authority. However, verse 22 was not written to husbands. It is specifically addressing wives. Husbands are never told to enforce their wives’ submission. Rather, husbands are told to love their wives (verse 25). Verses 25 through 32 are for husbands, and that is what they should focus on.
What is a husband’s responsibility? To love his wife. Without selfishness, without reservation, and without condition. Love her as Christ loved the church unto death (see John 13:1). Love her, seek her best good, sacrifice for her benefit, give yourself to her wholeheartedly, and, when that’s all done, love her some more.
Truly, truly, I tell you
This phrase, often translated as "Verily, verily" or "Amen, amen," is used by Jesus to emphasize the truth and importance of what He is about to say. It is a solemn affirmation, indicating that the following statement is of great significance. This double affirmation is unique to the Gospel of John and underscores the authority of Jesus' words.when you were young, you dressed yourself and walked where you wanted
This part of the verse reflects the freedom and independence associated with youth. In the cultural context of the time, dressing oneself and choosing one's path were symbols of autonomy and self-determination. This imagery is used to contrast the later loss of freedom that comes with age or circumstances beyond one's control.
but when you are old, you will stretch out your hands
The phrase "stretch out your hands" is often interpreted as a metaphor for crucifixion, a form of execution that was common in the Roman Empire. This imagery foreshadows Peter's martyrdom, as tradition holds that he was crucified in Rome. The stretching out of hands can also symbolize submission and vulnerability, as one is led by others.
and someone else will dress you and lead you where you do not want to go.
This indicates a loss of personal freedom and control, suggesting that Peter will face circumstances beyond his choosing. Historically, this is understood as a prophecy of Peter's death, where he would be led to a place of execution against his will. Theologically, it reflects the cost of discipleship and the ultimate surrender to God's will, even unto death. This prophecy is fulfilled in the tradition that Peter was martyred for his faith, highlighting the theme of sacrifice and commitment in following Christ.
Persons / Places / Events
1. Jesus Christ
The resurrected Lord who is speaking to Peter, providing him with a prophecy about his future.
2. Peter (Simon Peter)
One of Jesus' closest disciples, who is being addressed directly by Jesus in this passage.
3. The Sea of Galilee
The location where Jesus appears to His disciples after His resurrection, as described earlier in John 21.
4. The Early Church
The broader context in which this prophecy would be fulfilled, as Peter becomes a leading figure in the early Christian community.
5. Martyrdom
The event foreshadowed by Jesus in this verse, indicating the manner of Peter's death.
Teaching Points
Understanding Prophecy
Jesus' words to Peter remind us that God knows our future and has a plan for our lives, even if it involves suffering.
Faithfulness in Following Christ
Peter's journey from denial to martyrdom illustrates the transformative power of Christ's love and forgiveness.
The Cost of Discipleship
Jesus' prophecy to Peter highlights the reality that following Christ may lead to personal sacrifice and suffering.
Embracing God's Will
Like Peter, we are called to trust in God's plan for our lives, even when it leads us into difficult circumstances.
Legacy of Faith
Peter's life and death serve as a powerful testimony to the enduring impact of a life fully committed to Christ.
Bible Study Questions and Answers
1. What is the meaning of John 21:18?
2. How does John 21:18 illustrate the cost of discipleship in your life?
3. What does "when you are old" signify about Peter's future and faith journey?
4. How can John 21:18 inspire you to trust God's plan for your future?
5. Compare John 21:18 with Matthew 16:24. How do they relate to self-denial?
6. How does John 21:18 encourage you to embrace God's will despite uncertainty?
7. What does John 21:18 reveal about Peter's future and his faith journey?
8. How does John 21:18 illustrate the concept of divine sovereignty over human life?
9. In what ways does John 21:18 challenge our understanding of freedom and submission?
10. What are the top 10 Lessons from John 21?
What Does John 21:18 Mean
Truly, truly, I tell youJesus prefaces the statement with the emphatic “Amen, amen,” signaling an iron-clad promise. He wants Peter—and us—to bank on every word. The same double “truly” frames pivotal teachings elsewhere (John 3:3; 5:24), underscoring that what follows is neither guesswork nor mere advice; it is certain, coming from the One who is “the way and the truth” (John 14:6). When the risen Lord speaks with that gravity, we are invited to listen with absolute trust.
when you were young, you dressed yourselfThe Lord recalls Peter’s earlier years of independence. He chose his own clothes, set his own agenda, and often acted impulsively (Matthew 14:28-31; John 13:8).
• Youthful freedom pictures self-reliance.
• Jesus reminds Peter of the contrast between self-directed days and Spirit-directed future ministry (Acts 2:14-41).
By highlighting the past, Jesus points to Peter’s growth from self-confidence to Christ-dependence.
and walked where you wanted;Peter once roamed fishing villages, synagogues, and even storm-tossed seas at will. Yet the Gospel had already begun redirecting his steps: “Follow Me” (Matthew 4:19).
• Earlier, Peter determined his own paths; soon, obedience would determine them (Acts 9:32-43).
• This line prepares him to surrender personal preference for kingdom purpose (John 13:36-37).
but when you are old, you will stretch out your hands,Here Jesus foretells martyrdom. “Stretch out your hands” evokes the posture of crucifixion and the helplessness of a prisoner (John 12:32-33). Decades later Peter writes, “I know that I will soon put off my tabernacle, just as our Lord Jesus Christ has made clear to me” (2 Peter 1:14), confirming he understood the prediction literally.
• God does not hide the cost of discipleship (Luke 9:23).
• He also honors His servants with foreknowledge, enabling them to prepare in faith (Acts 20:22-24).
and someone else will dress youUnlike youthful self-dressing, chains and guards will bind Peter. A glimpse appears in Acts 12:6-7, where soldiers fasten him between them.
• The phrase shows loss of personal control; yet God remains in control (Romans 8:28).
• Even forced clothing—whether prison garb or burial linen—cannot strip away the robe of Christ’s righteousness (Revelation 7:14).
and lead you where you do not want to go.Peter once vowed to follow Jesus anywhere (John 13:37), but martyrdom would press that vow beyond preference. The path would be painful, yet purposeful: “By this He signified by what kind of death he would glorify God” (John 21:19).
• Suffering can be unwelcome, yet it still glorifies God when endured in faith (1 Peter 4:12-16).
• The Shepherd who leads beside quiet waters (Psalm 23:2) is the same Shepherd who appoints our final steps, ensuring they serve His glory and our ultimate good (2 Timothy 4:6-8).
summaryJesus contrasts Peter’s youthful freedom with his later martyrdom to show the shift from self-reliance to Spirit-empowered obedience. Every detail—spoken with double “truly”—is certain: Peter will lose personal control, be bound by others, and die a death that magnifies God. The passage reminds believers that following Christ includes both joyful service and costly surrender, yet every step, even one we “do not want to go,” is held in the sovereign hands of the Lord who loves us.
Then Peter remembered the word that Jesus had spoken:
Luke 22:61
And the Lord turned and looked at Peter. Then Peter remembered the word that the Lord had spoken to him: “Before the rooster crows today, you will deny Me three times.”
John 2:22
After He was raised from the dead, His disciples remembered that He had said this. Then they believed the Scripture and the word that Jesus had spoken.
John 14:26
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.
“Before the rooster crows, you will deny Me three times.”
Mark 14:30
“Truly I tell you,” Jesus replied, “this very night, before the rooster crows twice, you will deny Me three times.”
Luke 22:34
But Jesus replied, “I tell you, Peter, the rooster will not crow today until you have denied three times that you know Me.”
John 13:38
“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.
And he went outside and wept bitterly.
Luke 22:62
And he went outside and wept bitterly.
Mark 14:72
And immediately the rooster crowed a second time. Then Peter remembered the word that Jesus had spoken to him: “Before the rooster crows twice, you will deny Me three times.” And he broke down and wept.
Genesis 27:34
When Esau heard his father’s words, he let out a loud and bitter cry and said to his father, “Bless me too, O my father!”
Mark 14:72
And immediately the rooster crowed a second time. Then Peter remembered the word that Jesus had spoken to him: “Before the rooster crows twice, you will deny Me three times.” And he broke down and wept.
John 18:27
Peter denied it once more, and immediately a rooster crowed.
Matthew 26:34
“Truly I tell you,” Jesus declared, “this very night, before the rooster crows, you will deny Me three times.”
Mark 14:30
“Truly I tell you,” Jesus replied, “this very night, before the rooster crows twice, you will deny Me three times.”
Luke 22:34
But Jesus replied, “I tell you, Peter, the rooster will not crow today until you have denied three times that you know Me.”
John 13:38
“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.
Matthew 10:33
But whoever denies Me before men, I will also deny him before My Father in heaven.
remembered.
Matthew 26:34
Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.
Luke 22:61,62
And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice…
John 13:38
Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.
And he.
Matthew 27:3-5
Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, …
Luke 22:31-34
And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: …
Romans 7:18-20
For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not…
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A Greeting from Peter
(1 Peter 1:1–2)
1Simon Peter, a servant and apostle of Jesus Christ,
To those who through the righteousness of our God and Savior Jesus Christ have received a faith as precious as ours:
2Grace and peace be multiplied to you through the knowledge of God and of Jesus our Lord.
Partakers of the Divine Nature
3His divine power has given us everything we need for life and godliness through the knowledge of Him who called us by His owna glory and excellence. 4Through these He has given us His precious and magnificent promises, so that through them you may become partakers of the divine nature, now that you have escaped the corruption in the world caused by evil desires.
5For this very reason, make every effort to add to your faith virtue; and to virtue, knowledge; 6and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; 7and to godliness, brotherly kindness; and to brotherly kindness, love. 8For if you possess these qualities and continue to grow in them, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. 9But whoever lacks these traits is nearsighted to the point of blindness, having forgotten that he has been cleansed from his past sins.
10Therefore, brothers, strive to make your calling and election sure. For if you practice these things you will never stumble, 11and you will receive a lavish reception into the eternal kingdom of our Lord and Savior Jesus Christ.
12Therefore I will always remind you of these things, even though you know them and are established in the truth you now have. 13I think it is right to refresh your memory as long as I live in the tent of my body,b 14because I know that this tent will soon be laid aside, as our Lord Jesus Christ has made clear to me. 15And I will make every effort to ensure that after my departure, you will be able to recall these things at all times.
Eyewitnesses of His Majesty
(Matthew 17:1–13; Mark 9:1–13; Luke 9:28–36)
16For we did not follow cleverly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. 17For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, “This is My beloved Son, in whom I am well pleased.”c 18And we ourselves heard this voice from heaven when we were with Him on the holy mountain.
19We also have the word of the prophets as confirmed beyond doubt. And you will do well to pay attention to it, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. 20Above all, you must understand that no prophecy of Scripture comes from one’s own interpretation. 21For no such prophecy was ever brought forth by the will of man, but men spoke from God as they were carried along by the Holy Spirit.
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In Ephesians 5:22–33, the apostle Paul teaches on marriage relationships, emphasizing the deep unity between a husband and wife. He draws a parallel between Christian marriage and the relationship between Christ and the church. Twice, Paul tells husbands, “Love your wives as your own body” (see verses 28 and 33). He explains, “For a man who loves his wife actually shows love for himself. No one hates his own body but feeds and cares for it, just as Christ cares for the church. . . . So again I say, each man must love his wife as he loves himself” (Ephesians 5:28–33, NLT).
Paul’s instruction—“husbands, love your wives as your own body”—derives from the Old Testament idea that in marriage, a man and woman become “one flesh.” He quotes from Genesis 2:24, “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh” (Ephesians 5:31). The biblical concept of marriage regards husband and wife as one person, one body, one flesh. Joined by God in marriage, they become a single entity.
When a husband loves his wife, he is essentially loving himself, as they are considered one in marriage. He does not merely love her “just like he loves himself” or “just as he would want to be loved.” No, he is, in truth, loving himself. Paul describes this kind of love as nourishing, cherishing, tender, and affectionate. Such love strives to “never treat them harshly” (Colossians 3:19).
In this same section of Ephesians 5, Paul instructs wives to respect their husbands and submit to them as they would to the Lord (see Ephesians 5:22–24, 33). What wife would not willingly submit to and respect a husband who loves her so completely and selflessly? Such love creates a mutual dynamic of care and consideration in the marriage relationship.
Paul asserts that, when husbands love their wives as their own bodies, they reflect the model of Jesus Christ and how He loves the church. He writes, “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. . . . Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself” (Ephesians 5:23–28).
To understand what it means for husbands to love their wives as their own bodies, we can look to the powerful example of Christ and His love for the church, which is His own body (Ephesians 5:30; 1 Corinthians 6:15; 12:27; Romans 12:5). Despite all the imperfections and weaknesses of the church, Jesus tenderly cares for her. Jesus “loved the church. He gave up his life for her to make her holy and clean, washed by the cleansing of God’s word” (Ephesians 5:25–26, NLT). He devoted His life and ministry to establishing the church and ultimately sacrificed His life on the cross for her (Mark 10:45; 1 John 3:16; Romans 5:8; Ephesians 5:2). He continues to feed and care for His body (Ephesians 4:11–16; 5:29). He loves His church “to the very end,” that is, to the uttermost limit of love.
One commentator writes, “To that degree, and in that quality, the husband is to love his wife. He is to give himself up for her. He is to dedicate his life to the physical, emotional, and spiritual welfare of his wife. Following the example of Christ, he is to give his wife not only all that he has but also all that he is. When a husband loves his wife so completely, the wife need never fear submission” (Anders, M., Galatians—Colossians, vol. 8, Holman New Testament Commentary, Broadman & Holman Pub., 1999, p. 174).
The husband who loves his wife as his own body and as Christ loves the church will have a sanctifying influence on her (see Ephesians 5:26–28). He will love her unconditionally, knowing she will fall short at times. He will love her sacrificially, not demanding his own way or keeping a record of wrongs (see 1 Corinthians 13:5). Instead, he will understand his responsibility before the Lord to look out for her well-being and nurture her spiritual growth.
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The Way of Wisdom
(Proverbs 1:1–7)
1Wisdom has built her house;
she has carved outa her seven pillars.
2She has prepared her meat and mixed her wine;
she has also set her table.
3She has sent out her maidservants;
she calls out from the heights of the city.
4“Whoever is simple, let him turn in here!”
she says to him who lacks judgment.
5“Come, eat my bread
and drink the wine I have mixed.
6Leave your folly behind, and you will live;
walk in the way of understanding.”
7He who corrects a mocker brings shame on himself;
he who rebukes a wicked man taints himself.
8Do not rebuke a mocker, or he will hate you;
rebuke a wise man, and he will love you.
9Instruct a wise man, and he will be wiser still;
teach a righteous man, and he will increase his learning.
10The fear of the LORD is the beginning of wisdom,
and knowledge of the Holy One is understanding.
11For through wisdomb your days will be multiplied,
and years will be added to your life.
12If you are wise, you are wise to your own advantage;
but if you scoff, you alone will bear the consequences.
The Way of Folly
13The woman named Folly is loud;
she is naive and knows nothing.
14She sits at the door of her house,
on a seat in the heights of the city,
15calling out to those who pass by,
who make their paths straight.
16“Whoever is simple, let him turn in here!”
she says to him who lacks judgment.
17“Stolen water is sweet,
and bread eaten in secret is tasty!”
18But they do not know that the deadc are there,
that her guests are in the depths of Sheol.
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Genesis 3:6
When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it.
and bread eaten in secret is tasty!
John 3:19-20
And this is the verdict: The Light has come into the world, but men loved the darkness rather than the Light because their deeds were evil. / Everyone who does evil hates the Light, and does not come into the Light for fear that his deeds will be exposed.
Job 24:15-17
The eye of the adulterer watches for twilight. Thinking, ‘No eye will see me,’ he covers his face. / In the dark they dig through houses; by day they shut themselves in, never to experience the light. / For to them, deep darkness is their morning; surely they are friends with the terrors of darkness!
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Matthew 26:75
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.
◄ 2 Thessalonians 2 ►
Book Sum People Topics Que
BSB [BAB BLB BIB MSB] Par ▾ The Man of Lawlessness
1Now concerning the coming of our Lord Jesus Christ and our being gathered together to Him, we ask you, brothers, 2not to be easily disconcerted or alarmed by any spirit or message or letter seeming to be from us, alleging that the Day of the Lord has already come. 3Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed. 4He will oppose and exalt himself above every so-called god or object of worship. So he will seat himself in the temple of God, proclaiming himself to be God.
5Do you not remember that I told you these things while I was still with you? 6And you know what is now restraining him, so that he may be revealed at the proper time. 7For the mystery of lawlessness is already at work, but the one who now restrains it will continue until he is taken out of the way. 8And then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of His mouth and annihilate by the majesty of His arrival.
9The coming of the lawless one will be accompanied by the working of Satan, with every kind of power, sign, and false wonder, 10and with every wicked deception directed against those who are perishing, because they refused the love of the truth that would have saved them. 11For this reason God will send them a powerful delusion so that they believe the lie, 12in order that judgment may come upon all who have disbelieved the truth and delighted in wickedness.
Stand Firm
13But we should always thank God for you, brothers who are loved by the Lord, because God chose you from the beginninga to be saved by the sanctification of the Spirit and by faith in the truth. 14To this He called you through our gospel, so that you may share in the glory of our Lord Jesus Christ. 15Therefore, brothers, stand firm and cling to the traditions we taught you, whether by speech or by letter.
16Now may our Lord Jesus Christ Himself and God our Father, who by grace has loved us and given us eternal comfort and good hope, 17encourage your hearts and strengthen you in every good word and deed.
To understand Jesus’ response to the rich young ruler’s question—“What must I do to be saved?”—we must consider three things: the background of the rich young ruler, the purpose of his question, and the essence of the gospel of Jesus Christ. The young man had asked Jesus, “Teacher, what good thing must I do to get eternal life?” (Matthew 19:16). Jesus responded, “If you want to enter life, keep the commandments” (verse 17). At first glance, it appears that Jesus is saying that the young man and, by extension, all people must obey the commandments in order to be saved. But is that really what He was saying? Since the essence of the salvation message is that we are saved by grace through faith (Ephesians 2:8–9), why would Jesus offer the rich young ruler an “alternative plan”?
The story of the rich young ruler is found in all three of the Synoptic Gospels, Matthew 19:16–23, Mark 10:17–22, and Luke 18:18–23. The man is described as a “ruler,” which means he was a prince or magistrate of some sort. Since no Roman ruler would address Jesus as “teacher” or “master,” it is assumed that this man was a Jewish ruler in the local synagogue. This man also had “great wealth” (Matthew 19:22), and Jesus later used His conversation with this man to teach the detrimental effect money can have on one’s desire for eternal life (verses 23–24). The lesson Jesus draws from this incident concerns money, not salvation by works.
The first thing Jesus says to the man’s greeting, “Good teacher,” is to remind him that no one is good except God (Matthew 19:17). Jesus was not denying His own divinity. Rather, Jesus was immediately getting the man to think about what “good” really means—since only God is good, then what we normally call human goodness might be something else entirely This truth comes into play later in the conversation. When the man asked Jesus to specify which commandments he should keep, Jesus recited six of the commandments, including “love your neighbor as yourself” (Matthew 19:19). The man replies, “All these I have kept. . . . What do I still lack?” (verse 20), and that is a key statement. The young man was obviously religious and sincere in his pursuit of righteousness. His problem was that he considered himself to be faultless concerning the Law. And this is the point that Jesus challenges.
Jesus tells the man, “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” (Matthew 19:21). The young man decided that Jesus was asking too much. “He went away sad, because he had great wealth” (verse 22). Rather than obey Jesus’ instructions, he turned his back on the Lord and walked away. The man’s choice undoubtedly saddened Jesus as well, because Jesus loved him (Mark 10:21).
In telling the young man to keep the commandments, Jesus was not saying that he could be saved by obeying the commandments; rather, Jesus was emphasizing the Law as God’s perfect standard. If you can keep the Law perfectly, then you can escape sin’s penalty—but that’s a big if. When the man responded that he met the Law’s standard, Jesus simply touched on one issue that proved the man did not measure up to God’s holiness. The man was not willing to follow the Lord, if that meant he must give up his wealth. Thus, the man was breaking the two greatest commands; he did not love the Lord with all his heart, and he did not love his neighbor as himself. He loved himself (and his money) more. Far from keeping “all” the commandments, as he had claimed, the man was a sinner like everyone else. The Law proved it.
If the man had loved God and other people more than he did his property, he would have been willing to give up his wealth to the service of God and man. But that was not the case. He had made an idol of his wealth, and he loved it more than God. With surgical precision, Jesus exposes the greed in the man’s heart—greed the man did not even suspect he had. Jesus’ statement that only God is good (Matthew 19:17) is proved in the young man’s response to Jesus’ command.
In His conversation with the rich young ruler, Christ did not teach that we are saved by the works of the Law. The Bible’s message is that salvation is by grace through faith (Romans 3:20, 28; 4:6; Galatians 2:16; Ephesians 2:9; 2 Timothy 1:9). Rather, Jesus used the man’s love of money to show how the man fell short of God’s holy standard—as do we all. The rich young ruler needed the Savior, and so do we.
In the Book of Revelation, "Babylon the Great" (often called the Whore of Babylon) is a symbolic great city and global system described as ruling over the kings of the earth and committing spiritual prostitution. Scholars and theologians debate its exact identity, most commonly linking it to the Roman Empire, first-century Jerusalem, a literal rebuilt end-times city, or a global apostate system. [1, 2, 3, 4, 5, 6]
Main Historical and Theological Interpretations
In Revelation 13 John introduces the beast (often referred to as the Antichrist), who will rule the world for a brief time in the future and who will bring devastation to the earth for forty-two months. John also describes another beast (Revelation 13:11), later called the false prophet (Revelation 16:13 and 19:20), who also has great authority and will cause all to worship the first beast or the Antichrist (Revelation 13:12). This false prophet will even have the ability to bring an image of the Antichrist to life (Revelation 13:14–15). The false prophet will cause all to receive the mark of the beast on the right hand or forehead (Revelation 13:16).
The specific nature of the mark of the Antichrist is not explained in Revelation. The purpose and implications of the mark are delineated, however. Without that mark no one can buy or sell (Revelation 13:17). Apparently, forcing everyone to receive the mark of the beast will be an important tool for controlling the world’s economy (Revelation 13:16).
Some have assumed that any kind of identification for regulating commerce is of the Antichrist, but that is not what the passage is teaching. John is not revealing principles of economics in this context. Rather, he is describing a future time when the Antichrist will be given authority to rule the world. With that authority, the Antichrist conditions buying and selling based on whether a person is willing to worship the Antichrist. If people are willing to worship him, they will accept the mark (Revelation 14:9, 11). This mark is no mere commercial device. All who accept the mark during the Antichrist’s reign will be rejecting Jesus, instead putting their trust in the Antichrist. All who accept that mark will be judged, while those who refuse the mark during that time will reign with Christ after He returns (Revelation 20:4). The problem with the mark is not an economic or technological issue; it is that accepting the mark will be a universal sign of disbelief in Jesus and trust in the Antichrist.
Today’s technology has advanced to the point where digital identification and electronic currency have certainly put in place some necessary conditions for global dictatorship; however, technology is not in itself a bad thing and can be used for good purposes. John is not teaching that we should fear technology or even digital commerce. He isn’t discussing those things at all. He is simply recounting what he saw and cautions people that there is coming a time when the false prophet will cause all to receive the mark of the beast on the right hand or forehead (Revelation 13:16). Taking the mark will be an act of worshiping the Antichrist.
The reign of the Antichrist will be a terrifying, awful time of global dictatorship, but it will not last forever. The authority of the Antichrist (the first beast in Revelation 13:1–10), the false prophet (the second beast in Revelation 13:11–18), and the dragon (Satan, so identified in Revelation 13:1 and 20:2) will end. Christ will return to earth triumphantly with all His saints (Revelation 19:14) to establish His eternal kingdom (Revelation 20:1–6). After the first one thousand years of that kingdom, Jesus will judge everyone (Revelation 20:7–15). God wins in the end.
Even though the church will not be present on earth during the Antichrist’s rule (the church is taken up to heaven before the day of the Lord, see 1 Thessalonians 4:13–17), Jesus warns that the message of the book of Revelation is for the churches to pay attention (Revelation 22:16). During the time the church is on earth, there is no danger of receiving the mark of the beast. But there are certainly many ways we can fail to trust in and worship Jesus. Jesus warns the churches that He will come suddenly, ending the reign of evil. That message should ensure we will not neglect Him in this current age (see Revelation 22:16 and Hebrews 2:3).
The Woman on the Beast
1Then one of the seven angels with the seven bowls came and said to me, “Come, I will show you the punishment of the great prostitute, who sits on many waters. 2The kings of the earth were immoral with her, and those who dwell on the earth were intoxicated with the wine of her immorality.”
3And the angel carried me away in the Spirit into a wilderness, where I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns. 4The woman was dressed in purple and scarlet, and adorned with gold and precious stones and pearls. She held in her hand a golden cup full of abominations and the impurities of her sexual immorality. 5And on her forehead a mysterious name was written:
BABYLON THE GREAT,
THE MOTHER OF PROSTITUTES
AND OF THE ABOMINATIONS OF
THE EARTH
.The Mystery Explained
6I could see that the woman was drunk with the blood of the saints and witnesses for Jesus. And I was utterly amazed at the sight of her.
7“Why are you so amazed?” said the angel. “I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and ten horns.
8The beast that you saw—it was, and now is no more, but is about to come up out of the Abyss and go to its destruction. And those who dwell on the earth whose names were not written in the Book of Life from the foundation of the world will marvel when they see the beast that was, and is not, and yet will be.
9This calls for a mind with wisdom. The seven heads are seven mountains on which the woman sits. 10There are also seven kings. Five have fallen, one is, and the other has not yet come. But when he does come, he must remain for only a little while.
11The beast that was, and now is not, is an eighth king, who belongs to the other seven and is going into destruction. 12The ten horns you saw are ten kings who have not yet received a kingdom, but will receive one hour of authority as kings along with the beast. 13These kings have one purpose: to yield their power and authority to the beast.
The Victory of the Lamb
14They will make war against the Lamb, and the Lamb will triumph over them, because He is Lord of lords and King of kings; and He will be accompanied by His called and chosen and faithful ones.”
15Then the angel said to me, “The waters you saw, where the prostitute was seated, are peoples and multitudes and nations and tongues. 16And the ten horns and the beast that you saw will hate the prostitute. They will leave her desolate and naked, and they will eat her flesh and burn her with fire. 17For God has put it into their hearts to carry out His purpose by uniting to give their kingdom to the beast, until the words of God are fulfilled. 18And the woman you saw is the great city that rules over the kings of the earth.”
◄ Who is the son of perdition? ►
Who is referred to as the son of perdition?Definition of “Son of Perdition”
The phrase “son of perdition” appears in the New Testament in reference to individuals who are destined for destruction. The underlying Greek term often connotes ruin, judgment, or utter loss. Two significant instances in Scripture stand out: one refers to Judas Iscariot, and the other to the figure mentioned in the context of apostasy and end-times. These two usages shape our understanding of the term’s meaning and application.
Reference to Judas Iscariot (John 17:12)
In the Gospel of John, Jesus prays for His disciples and says:
“While I was with them, I protected them and kept them safe 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.” (John 17:12)
Here, Judas is distinguished from the faithful disciples because his betrayal was foreseen in Scripture (e.g., Psalm 41:9 and Zechariah 11:12-13). By calling Judas the “son of destruction (perdition),” the text underscores the irreversible consequence of his deliberate choice to betray Christ. Early biblical manuscripts such as P66 and P75 (attesting to the Gospel of John’s text) reflect a consistent witness to the wording of this verse, supporting the historical reliability of the account.
Throughout Christian history, commentators have noted that while Judas fulfilled a prophetic role in betraying Jesus, he also exemplified a heart hardened against divine grace. Judas’s actions highlight an internal rebellion rather than a mere mistake, pointing to a decisive rejection of the truth he had personally witnessed.
Reference to the Man of Lawlessness (2 Thessalonians 2:3)
Another mention of “son of perdition” occurs in Paul’s second letter to the Thessalonians:
“Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness-the son of destruction-is revealed.” (2 Thessalonians 2:3)
In this passage, Paul addresses the believers’ concerns about the Day of the Lord. He explains that a colossal end-time rebellion will precede Christ’s triumphant return, and a figure called “the man of lawlessness” or “son of destruction” will be prominently involved.
This individual’s destiny is destruction, signaling final doom analogous to that of Judas. From an eschatological viewpoint, the epithet “son of perdition” underscores that this figure has wholly allied himself against God’s redemptive plan and will face ultimate judgment. Early manuscript evidence, including portions of ancient papyrus found in the Chester Beatty collection (such as P46), confirms the enduring stability of Paul’s letter to the Thessalonians.
Meaning and Theological Implications
The expression “son of perdition” can be translated as “son of destruction,” highlighting a person’s identification with a doomed condition. In both John 17:12 and 2 Thessalonians 2:3, it characterizes an individual who is fully set on a course away from divine mercy.
This concept resonates with other Scriptural teachings about accountability and choice. While God’s redemptive plan, culminating in Christ’s resurrection (1 Corinthians 15:3-4; supported by extensive historical and archaeological data about early Christian worship practices), offers salvation to humanity, those called “sons of perdition” have essentially aligned themselves in direct opposition to that plan. They become prime examples of the free will of humanity confronting the sovereign plan of God-an interplay well attested by centuries of Christian scholarship.
Connection to Prophecy and Judgment
Throughout the Old and New Testaments, various prophecies highlight that rebellion against God ultimately leads to destruction. The “son of perdition” label confirms that those who knowingly and persistently oppose truth will reap the consequences of that persistent rejection.
Archaeological discoveries, such as the Dead Sea Scrolls, demonstrate the reliable transmission and preservation of prophetic literature that predicted a coming Messiah and future judgment upon rebellion (see fragments of Isaiah, for example). These findings show that the same overarching narrative of divine redemption and judgment existed well before Jesus’s earthly ministry, confirming a consistent scriptural testimony.
Historical and Doctrinal Consistency
Despite the varying contexts-Judas as the betrayer during Jesus’s earthly ministry, and the “man of lawlessness” as a future eschatological figure-Scripture remains consistent in its witness. God’s Word affirms that those identified as “sons of perdition” are not merely misguided; rather, they represent obstinate rebellion culminating in judgment.
Historically, the process of textual transmission, supported by thousands of Greek manuscripts, early translations, and quotations by Church Fathers, underscores the reliability of the message on this topic. This weight of evidence shows that the teaching has been faithfully preserved.
Practical and Devotional Considerations
1. Sobering Warning: The phrase “son of perdition” is a stark reminder that turning away from God’s grace is a serious matter. It cautions believers to guard against compromise and spiritual apathy.
2. Divine Mercy vs. Willful Rejection: Scripture presents God’s mercy as boundless, yet it also warns that humanity can harden its heart to the point of irreparable rejection.
3. Ultimate Victory of Christ: Despite the ominous tone of the “son of perdition” passages, the broader teaching of Scripture is that Christ’s resurrection guarantees the final defeat of evil. Those who put their faith in Christ are promised salvation, while ultimate justice is reserved for those who oppose Him.
The asp is a venomous snake mentioned several times in the Bible. It likely refers to the hooded Egyptian cobra or Naja haje. This serpent’s lethal bite causes rapid nerve paralysis and death. Such characteristics make the asp a powerful symbol, often used metaphorically in Scripture to represent danger, deadly anger, sin, and wickedness. The psalmist states that evil men “make their tongue sharp as a serpent’s, and under their lips is the venom of asps” (Psalm 140:3, ESV).
In ancient Egyptian culture, the asp or cobra was depicted on monuments and venerated as an emblem of protection. While rarely seen in northern Israel, the asp can be found in southern sandy areas extending to Egypt and the Sahara.
The earliest mention of a snake in the Bible is found in Genesis 3. Here, the crafty serpent is used by Satan to deceive Eve into eating the forbidden fruit, leading to the fall of humanity. As a result, God curses the snake, causing it to crawl on its belly. While the serpent in Genesis is not explicitly referred to as an asp, its role establishes the snake as a picture of deception, rebellion, and sin. This imagery persists throughout the Bible, making snakes a frequent representation of temptation and evil.
The asp is known for concealing itself in dark holes, inside walls, basements, and under fallen logs. Isaiah draws attention to its habit of dwelling in holes and dark dens:
“The nursing child shall play by the cobra’s hole,
And the weaned child shall put his hand in the viper’s den” (Isaiah 11:8, NKJV).
Interestingly, Isaiah’s imagery of a child playing over an asp’s hole symbolizes the ultimate peace and security in God’s kingdom under the Messiah’s rule. Here, the benignity of the asp represents the eradication of danger and the establishment of divine peace. The image of a child playing safely near a venomous snake conveys the transformative power of God’s kingdom, where even the most perilous threats are neutralized.
In biblical poetry, the asp is associated with its deathly poisonous nature (Job 20:14–16). Its “cruel venom” characterizes enemy nations (Deuteronomy 32:33, ESV). In Psalm 58:3–5, the asp is mentioned in connection with the ancient practice of snake-charming. Here, the wicked are compared to “the venom of a snake, like that of a cobra that has stopped its ears, that will not heed the tune of the charmer, however skillful the enchanter may be” (verses 4–5). These verses emphasize the asp’s dangerous disposition, likening the wickedness and stubbornness of sinners to the snake’s lethal and unyielding character. The asp is sometimes called the “deaf adder,” possibly because of its resistance to charming.
In the New Testament, snakes continue to represent sin and evil. Jesus used snake-related imagery in His teachings to warn against the dangers of sin and hypocrisy. In Matthew 23:33, He addressed the Pharisees and scribes, saying, “You snakes! You brood of vipers! How will you escape being condemned to hell?” This reference to snakes underscores the religious leaders’ association with deceit and moral corruption.
Quoting Psalm 140:3, the apostle Paul chose the asp to illustrate and bear witness to the universal guilt of human sin and unrighteousness:
“‘Their throat is an open grave; they use their tongues to deceive.’
‘The venom of asps is under their lips’” (Romans 3:13, ESV).
Throughout Christian history, the asp has maintained its symbolic significance. In medieval and Renaissance art, snakes often appear in scenes depicting the fall of humanity, the temptations of saints, and various manifestations of evil. The asp’s deadly bite serves as a reminder of the consequences of sin and the importance of vigilance against temptation.
When Scripture uses the term “son of perdition,” it identifies someone who has chosen a path leading to divine judgment and destruction. Judas Iscariot (John 17:12) and the man of lawlessness (2 Thessalonians 2:3) embody this phrase, serving as sober examples of how a willful stance against God’s redemptive truth ends in ruin.
Outside sources, from archaeology (like the Dead Sea Scrolls) to manuscript evidence (such as ancient Greek papyri confirming the New Testament text), corroborate the Bible’s reliability in delivering this warning. Within the cohesive framework of Scripture-spanning creation accounts, prophetic messages, the ministry of Jesus, and end-time teachings-the label “son of perdition” stand as vivid reminders of the seriousness of rejecting God’s offer of salvation and the certainty of God’s righteous judgment.
◄ 1 Timothy 6 ►
Book Sum People Topics Que
BSB [BAB BLB BIB MSB] Par ▾ Serving with Honor
(Ephesians 6:5–9; Colossians 3:22–25)
1All who are under the yoke of slavery should regard their masters as fully worthy of honor, so that God’s name and our teaching will not be discredited. 2Those who have believing masters should not show disrespect because they are brothers, but should serve them all the more, since those receiving their good service are beloved believers. Teach and encourage these principles.
Reject False Doctrines
3If anyone teaches another doctrine and disagrees with the sound words of our Lord Jesus Christ and with godly teaching, 4he is conceited and understands nothing. Instead, he has an unhealthy interest in controversies and disputes about words, out of which come envy, strife, abusive talk, evil suspicions, 5and constant friction between men of depraved mind who are devoid of the truth. These men regard godliness as a means of gain.a
Godliness with Contentment
6Of course, godliness with contentment is great gain. 7For we brought nothing into the world, sob we cannot carry anything out of it. 8But if we have food and clothing, we will be content with these.
9Those who want to be rich, however, fall into temptation and become ensnared by many foolish and harmful desires that plunge them into ruin and destruction. 10For the love of money is the root of all kinds of evil. By craving it, some have wandered away from the faith and pierced themselves with many sorrows.
Fight the Good Fight
11But you, O man of God, flee from these things and pursue righteousness, godliness, faith, love, perseverance, and gentleness. 12Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made the good confession before many witnesses.
13I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who made the good confession in His testimony before Pontius Pilate: 14Keep this commandment without stain or reproach until the appearance of our Lord Jesus Christ, 15which the blessed and only Sovereign One—the King of kings and Lord of lords—will bring about in His own time. 16He alone is immortal and dwells in unapproachable light. No one has ever seen Him, nor can anyone see Him. To Him be honor and eternal dominion! Amen.
A Charge to the Rich
(Proverbs 23:1–5; James 5:1–6)
17Instruct those who are rich in the present age not to be conceited and not to put their hope in the uncertainty of wealth, but in God, who richly provides all things for us to enjoy. 18Instruct them to do good, to be rich in good works, and to be generous and ready to share, 19treasuring up for themselves a firm foundation for the future, so that they may take hold of that which is truly life.
Guard the Faith
20O Timothy, guard what has been entrusted to you. Avoid irreverent, empty chatter and the opposing arguments of so-called “knowledge,” 21which some have professed and thus swerved away from the faith.
Grace be with you all.c
The Plot to Kill Jesus
(Matthew 26:1–5; Mark 14:1–2; John 11:45–57)
1Now the Feast of Unleavened Bread,a called the Passover, was approaching, 2and the chief priests and scribes were looking for a way to put Jesus to death, for they feared the people.
Judas
Agrees to Betray Jesus
(Matthew 26:14–16; Mark 14:10–11)
3Then Satan entered Judas Iscariot, who was one of the Twelve. 4And Judas went to discuss with the chief priests and temple officers how he might betray Jesus to them. 5They were delighted and agreed to give him money. 6Judas consented, and began to look for an opportunity to betray Jesus to them in the absence of a crowd.
Preparing the Passover
(Matthew 26:17–19; Mark 14:12–16)
7Then came the day of Unleavened Bread on which the Passover lamb was to be sacrificed. 8Jesus sent Peter and John, saying, “Go and make preparations for us to eat the Passover.”
9“Where do You want us to prepare it?” they asked.
10He answered, “When you enter the city, a man carrying a jug of water will meet you. Follow him to the house he enters, 11and say to the owner of that house, ‘The Teacher asks: Where is the guest room, where I may eat the Passover with My disciples?’ 12And he will show you a large upper room, already furnished. Make preparations there.”
13So they went and found it just as Jesus had told them. And they prepared the Passover.
The Last Supper
(Matthew 26:20–30; Mark 14:17–26; 1 Corinthians 11:17–34)
14When the hour had come, Jesus reclined at the table with His apostles. 15And He said to them, “I have eagerly desired to eat this Passover with you before My suffering. 16For I tell you that I will not eat it again until it is fulfilled in the kingdom of God.”
17After taking the cup, He gave thanks and said, “Take this and divide it among yourselves. 18For I tell you that I will not drink of the fruit of the vine from now on until the kingdom of God comes.”
19And He took the bread, gave thanks and broke it, and gave it to them, saying, “This is My body, given for you; do this in remembrance of Me.”
20In the same way, after supper He took the cup, saying, “This cup is the new covenant in My blood, which is poured out for you.b
21Look! The hand of My betrayer is with Mine on the table. 22Indeed, the Son of Man will go as it has been determined, but woe to that man who betrays Him.”
23Then they began to question among themselves which of them was going to do this.
Who Is the Greatest?
24A dispute also arose among the disciples as to which of them should be considered the greatest. 25So Jesus declared, “The kings of the Gentiles lord it over them, and those in authority over them call themselves benefactors. 26But you shall not be like them. Instead, the greatest among you should be like the youngest, and the one who leads like the one who serves. 27For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines? But I am among you as one who serves.
28You are the ones who have stood by Me in My trials. 29And I bestow on you a kingdom, just as My Father has bestowed one on Me, 30so that you may eat and drink at My table in My kingdom and sit on thrones, judging the twelve tribes of Israel.
Jesus Predicts Peter’s Denial
(Matthew 26:31–35; Mark 14:27–31; John 13:36–38)
31Simon, Simon, Satan has asked to sift all of you like wheat. 32But I have prayed for you, Simon, that your faith will not fail. And when you have turned back, strengthen your brothers.”
33“Lord,” said Peter, “I am ready to go with You even to prison and to death.”
34But Jesus replied, “I tell you, Peter, the rooster will not crow today until you have denied three times that you know Me.”
35Then Jesus asked them, “When I sent you out without purse or bag or sandals, did you lack anything?”
“Nothing,” they answered.
36“Now, however,” He told them, “the one with a purse should take it, and likewise a bag; and the one without a sword should sell his cloak and buy one. 37For I tell you that this Scripture must be fulfilled in Me: ‘And He was numbered with the transgressors.’c For what is written about Me is reaching its fulfillment.”
38So they said, “Look, Lord, here are two swords.”
“That is enough,” He answered.
Jesus Prays on the Mount of Olives
(Matthew 26:36–46; Mark 14:32–42)
39Jesus went out as usual to the Mount of Olives, and the disciples followed Him. 40When He came to the place, He told them, “Pray that you will not enter into temptation.”
41And He withdrew about a stone’s throw beyond them, where He knelt down and prayed, 42“Father, if You are willing, take this cup from Me. Yet not My will, but Yours be done.”
43Then an angel from heaven appeared to Him and strengthened Him. 44And in His anguish, He prayed more earnestly, and His sweat became like drops of blood falling to the ground.d
45When Jesus rose from prayer and returned to the disciples, He found them asleep, exhausted from sorrow. 46“Why are you sleeping?” He asked. “Get up and pray so that you will not enter into temptation.”
The Betrayal of Jesus
(Matthew 26:47–56; Mark 14:43–52; John 18:1–14)
47While He was still speaking, a crowd arrived, led by the man called Judas, one of the Twelve. He approached Jesus to kiss Him. 48But Jesus asked him, “Judas, are you betraying the Son of Man with a kiss?”
49Those around Jesus saw what was about to happen and said, “Lord, should we strike with our swords?” 50And one of them struck the servant of the high priest, cutting off his right ear.
51But Jesus answered, “No more of this!” And He touched the man’s ear and healed him.
52Then Jesus said to the chief priests, temple officers, and elders who had come for Him, “Have you come out with swords and clubs as you would against an outlaw? 53Every day I was with you in the temple courts,e and you did not lay a hand on Me. But this hour belongs to you and to the power of darkness.”
Peter Denies Jesus
(Matthew 26:69–75; Mark 14:66–72; John 18:15–18)
54Then they seized Jesus, led Him away, and took Him into the house of the high priest. And Peter followed at a distance.
55When those present had kindled a fire in the middle of the courtyard and sat down together, Peter sat down among them. 56A servant girl saw him seated in the firelight and looked intently at him. “This man also was with Him,” she said.
57But Peter denied it. “Woman, I do not know Him,” he said.
58A short time later, someone else saw him and said, “You also are one of them.”
But Peter said, “Man, I am not.”
59About an hour later, another man insisted, “Certainly this man was with Him, for he too is a Galilean.”
60“Man, I do not know what you are talking about,” Peter replied.
And immediately, while he was still speaking, the rooster crowed. 61And the Lord turned and looked at Peter.
Then Peter remembered the word that the Lord had spoken to him: “Before the rooster crows today, you will deny Me three times.” 62And he went outside and wept bitterly.
The Soldiers Mock Jesus
(Isaiah 50:4–11; Matthew 27:27–31; Mark 15:16–20; John 19:1–15)
63The men who were holding Jesus began to mock Him and beat Him. 64They blindfolded Himf and kept demanding, “Prophesy! Who hit You?” 65And they said many other blasphemous things against Him.
Jesus before the Sanhedrin
(Matthew 26:57–68; Mark 14:53–65; John 18:19–24)
66At daybreak the council of the elders of the people, both the chief priests and scribes, met together. They led Jesus into their Sanhedring and said, 67“If You are the Christ, tell us.”
Jesus answered, “If I tell you, you will not believe. 68And if I ask you a question, you will not answer. 69But from now on the Son of Man will be seated at the right hand of the power of God.”h
70So they all asked, “Are You then the Son of God?”
He replied, “You say that I am.”
71“Why do we need any more testimony?” they declared. “We have heard it for ourselves from His own lips.”
Footnotes:
1 a Literally the feast of the Unleavened; see Exodus 12:14–20.
20 b Some manuscripts end verse 19 after This is My body and do not include verse 20.
37 c Isaiah 53:12
44 d Some manuscripts do not include verses 43 and 44.
53 e Literally the temple
64 f BYZ and TR include and were striking Him on the face.
66 g Or their Council
69 h See Psalm 110:1.
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Ahithophel was originally the counselor of King David, but he later betrayed David, aiding Absalom in his rebellion to overthrow David’s kingship. Ahithophel was well-known for his advice, so much so that “Absalom followed Ahithophel’s advice, just as David had done. For every word Ahithophel spoke seemed as wise as though it had come directly from the mouth of God” (2 Samuel 16:23, NLT). Ahithophel had the gift of wisdom.
After Absalom captured Jerusalem, Ahithophel’s first piece of advice to him was that he sleep with all his father’s concubines—in a public manner—so as to become a “stench in your father’s nostrils,” and to strengthen his following (2 Samuel 16:21–22). In those days, taking possession of a king’s concubines was a declaration of one’s right to the throne. This fulfilled God’s word to David after his adultery with Bathsheba: “This is what the Lord says: ‘Out of your own household I am going to bring calamity on you. Before your very eyes I will take your wives and give them to one who is close to you, and he will sleep with your wives in broad daylight. You did it in secret, but I will do this thing in broad daylight before all Israel’” (2 Samuel 12:11–12). Absalom followed the advice of Ahithophel and performed this wicked act on the top of the palace roof for all Israel to see (2 Samuel 16:22).
An interesting detail in the biblical record might help explain what motivated Ahithophel’s treachery, at least in part. According to 2 Samuel 23:34, the son of Ahithophel was named Eliam. And, according to 2 Samuel 11:3, Bathsheba’s father was named Eliam. If the Eliam in both passages is the same person, then Ahithophel was the grandfather of Bathsheba. Could it be that David’s mistreatment of Bathsheba and her husband prompted Ahithophel to, first, betray David and, second, advise Absalom to sleep with the harem as a further insult? The connection between Ahithophel and Bathsheba is possible, although far from biblically conclusive.
When Absalom began his rebellion, King David knew that Ahithophel’s advice would be dangerous in the hands of his son. During his escape up the Mount of Olives, David prayed to the Lord that Ahithophel’s counsel would be turned into foolishness (2 Samuel 15:31). In answer to David’s prayer, when David reached the summit of the Mount of Olives, he met Hushai the Arkite. David sent Hushai back to Absalom in Jerusalem as a secret agent to frustrate the advice of Ahithophel (2 Samuel 15:32–37). In Jerusalem Hushai pledged his loyalty to Absalom but began to give advice to work to David’s benefit (2 Samuel 17:14).
Absalom asked his counsellors what next step he should take. Ahithophel said to pursue David immediately with an army of twelve thousand men and “attack him while he is weary and weak” (2 Samuel 17:2). Hushai, however, counselled Absalom to delay the attack, form a larger force, and totally annihilate David and his men (verses 7–13). Absalom chose to follow the advice of Hushai and reject Ahithophel’s counsel. This was of God, since “the Lord had determined to frustrate the good advice of Ahithophel in order to bring disaster on Absalom” (verse 14).
When Absalom rejected his advice, Ahithophel’s pride was injured, and “he put his house in order and then hanged himself” (2 Samuel 17:23). In following Hushai’s advice, Absalom was defeated and received the punishment due his rebellion (2 Samuel 18:6–15).
Because of Ahithophel’s betrayal of David, many scholars see him as a type of Judas Iscariot. Just as David’s counselor betrayed him, so also did Jesus’ disciple Judas betray Him. Similarities between Ahithophel and Judas include the following:
• they both were trusted friends who betrayed their friend (2 Samuel 15:31; Matthew 26:14–16).
• they both sided with the enemy to plot their king’s death (2 Samuel 17:1–4; Luke 22:2–6).
• they both hanged themselves once the betrayal was complete (2 Samuel 17:23; Matthew 27:5).
In Psalm 41:9 David laments, “Even my close friend, someone I trusted, one who shared my bread, has turned against me.” This is, most immediately, a reference to the treachery of Ahithophel. But it is also a prophetic reference to Judas, as Jesus points out in John 13:18, where He quotes Psalm 41:9. Like Judas, Ahithophel will forever be remembered as a traitor.
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Habakkuk 2:4 is quoted three times in the New Testament. Paul quotes it in Romans 1:17, emphasizing the idea that righteousness by faith is for both Jews and Gentiles: “For in the gospel a righteousness of God is revealed from faith to faith, just as it is written, ‘The righteous will live by faith.’”
Then, in Galatians 3:11, we read, “Now it is evident that no one is justified before God by the law, for ‘The righteous shall live by faith.’” Here, Paul stresses that we are justified or made right before God by faith. The Law has no ability to justify anyone. As Habakkuk had recorded, people have always been saved by faith, not by works. Habakkuk 2:4 is also quoted in Hebrews 10:38.
In the third century, Rabbi Simla noted that Moses gave 365 prohibitions and 248 positive commands. David reduced them to eleven commands in Psalm 15; Isaiah made them six (33:14-15); Micah bound them into three (6:8); and Habakkuk condensed them all to one, namely—“The righteous shall live by faith” (from P. L. Tan, Encyclopedia of 7700 illustrations. Garland, TX: Bible Communications, #1495).
Christians are saved by grace through faith (Ephesians 2:8-9), and we walk in faith (2 Corinthians 5:7). Only by faith in Christ are we made righteous (Romans 5:19). Paul further expounds on this truth in Galatians 2:16, saying, “We know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” It is Christ’s righteousness that saves us, and the only way to receive that gift is to trust in Him. “Whoever believes in the Son has eternal life” (John 3:36).
When Habakkuk wrote, “The righteous shall live by his faith,” he was echoing a timeless truth first modeled in Abraham’s life (Genesis 15:6). The righteous man will “live” in that he will not face God’s judgment; rather, in return for his faith in God, he has been given eternal life.
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For the love of money
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.”
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.
is the root of all kinds of evil.
James 1:14-15
But each one is tempted when by his own evil desires he is lured away and enticed. / Then after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.
Colossians 3:5
Put to death, therefore, the components of your earthly nature: sexual immorality, impurity, lust, evil desires, and greed, which is idolatry.
Proverbs 15:27
He who is greedy for unjust gain brings trouble on his household, but he who hates bribes will live.
By craving it,
James 4:2-3
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 21:26
All day long he covets more, but the righteous give without restraint.
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.”
some have wandered away from the faith
Hebrews 3:12-13
See to it, brothers, that none of you has a wicked heart of unbelief that turns away from the living God. / But exhort one another daily, as long as it is called today, so that none of you may be hardened by sin’s deceitfulness.
2 Timothy 4:10
because Demas, in his love of this world, has deserted me and gone to Thessalonica. Crescens has gone to Galatia, and Titus to Dalmatia.
2 Peter 2:15
They have left the straight way and wandered off to follow the way of Balaam son of Beor, who loved the wages of wickedness.
and pierced themselves with many sorrows.
James 5:1-5
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. …
Ecclesiastes 5:13-17
There is a grievous evil I have seen under the sun: wealth hoarded to the harm of its owner, / or wealth lost in a failed venture, so when that man has a son there is nothing to pass on. / As a man came from his mother’s womb, so he will depart again, naked as he arrived. He takes nothing for his labor to carry in his hands. …
Psalm 16:4
Sorrows will multiply to those who chase other gods. I will not pour out their libations of blood, or speak their names with my lips.
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.
Treasury of ScriptureFor the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
the love.
Genesis 34:23,24
Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us…
Genesis 38:16
And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he knew not that she was his daughter in law.) And she said, What wilt thou give me, that thou mayest come in unto me?
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…
coveted.
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.
erred.
Genesis 29:14,26,31
And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month…
2 Kings 5:27
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.
Psalm 32:10
Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about.
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1 Timothy 6
1. Of the duty of servants.
3. Not to have fellowship with newfangled teachers.
6. Godliness is great gain;
10. and love of money the root of all evil.
11. What Timothy is to flee, and what to follow.
17. and whereof to admonish the rich.
20. To keep the purity of true doctrine, and to avoid godless ideas.
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Peter Denies Jesus
…61And the Lord turned and looked at Peter. Then Peter remembered the word that the Lord had spoken to him: “Before the rooster crows today, you will deny Me three times.” 62And he went outside and wept bitterly. 63The men who were holding Jesus began to mock Him and beat Him.…
And he went outside
Matthew 26:75
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.
Genesis 4:16
So Cain went out from the presence of the LORD and settled in the land of Nod, east of Eden.
John 18:27
Peter denied it once more, and immediately a rooster crowed.
and wept bitterly.
1 Samuel 1:10
In her bitter distress, Hannah prayed to the LORD and wept with many tears.
Genesis 27:34
When Esau heard his father’s words, he let out a loud and bitter cry and said to his father, “Bless me too, O my father!”
Hebrews 12:17
For you know that afterward, when he wanted to inherit the blessing, he was rejected. He could find no ground for repentance, though he sought the blessing with tears.
Mark 14:72
And immediately the rooster crowed a second time. Then Peter remembered the word that Jesus had spoken to him: “Before the rooster crows twice, you will deny Me three times.” And he broke down and wept.
John 21:15-17
When they had finished eating, Jesus asked Simon Peter, “Simon son of John, do you love Me more than these?” “Yes, Lord,” he answered, “You know I love You.” Jesus replied, “Feed My lambs.” / Jesus asked a second time, “Simon son of John, do you love Me?” “Yes, Lord,” he answered, “You know I love You.” Jesus told him, “Shepherd My sheep.” / Jesus asked a third time, “Simon son of John, do you love Me?” Peter was deeply hurt that Jesus had asked him a third time, “Do you love Me?” “Lord, You know all things,” he replied. “You know I love You.” Jesus said to him, “Feed My sheep.
Matthew 26:34
“Truly I tell you,” Jesus declared, “this very night, before the rooster crows, you will deny Me three times.”
Mark 14:30
“Truly I tell you,” Jesus replied, “this very night, before the rooster crows twice, you will deny Me three times.”
John 13:38
“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.
Matthew 26:69-74
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.” …
Mark 14:66-71
While Peter was in the courtyard below, one of the servant girls of the high priest came down / and saw him warming himself there. She looked at Peter and said, “You also were with Jesus the Nazarene.” / But he denied it. “I do not know or even understand what you are talking about,” he said. Then he went out to the gateway, and the rooster crowed. …
John 18:15-18
Now Simon Peter and another disciple were following Jesus. Since that disciple was known to the high priest, he also went with Jesus into the courtyard of the high priest. / But Peter stood outside at the door. Then the disciple who was known to the high priest went out and spoke to the doorkeeper, and brought Peter in. / At this, the servant girl watching the door said to Peter, “Aren’t you also one of this man’s disciples?” “I am not,” he answered. …
Zechariah 12:10
Then I will pour out on the house of David and on the people of Jerusalem a spirit of grace and prayer, and they will look on Me, the One they have pierced. They will mourn for Him as one mourns for an only child, and grieve bitterly for Him as one grieves for a firstborn son.
Psalm 51:17
The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise.
Psalm 38:18
For I will declare mine iniquity; I will be sorry for my sin.
Psalm 126:5,6
They that sow in tears shall reap in joy…
Psalm 130:1-4
A Song of degrees. Out of the depths have I cried unto thee, O LORD…
Luke 22
1. The leaders conspire against Jesus.
3. Satan prepares Judas to betray him.
7. The apostles prepare the Passover.
19. Jesus institutes his holy supper;
21. covertly foretells of the traitor;
24. rebukes the rest of his apostles from ambition;
31. assures Peter his faith should not fail;
34. and yet he should deny him thrice.
39. He prays in the mount, and sweats blood;
47. is betrayed with a kiss;
50. he heals Malchus' ear;
54. he is thrice denied by Peter;
63. shamefully abused;
66. and confesses himself to be the Son of God.
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◄ Matthew 6 ►
Giving to the Needy
(Deuteronomy 15:7–11)
1“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.
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)
5And 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. 6But 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.
7And when you pray, do not babble on like pagans, for they think that by their many words they will be heard. 8Do not be like them, for your Father knows what you need before you ask Him.
9So 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.
14For if you forgive men their trespasses, your heavenly Father will also forgive you. 15But 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, 18so 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 rustc destroy, 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?f
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 Godg and 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.
Footnotes:
1 a BYZ and TR charitable acts or alms
13 b Or from evil; BYZ and TR include For Yours is the kingdom and the power and the glory, forever. Amen.
19 c Or worm; also in verse 20
22 d Literally If your eye is sound; see Proverbs 22:9
23 e Literally if your eye is evil; see Proverbs 23:6 and Proverbs 28:22
27 f Or a single cubit to his height; a cubit was approximately 18 inches or 45 centimeters.
33 g SBL, WH, and NE seek first His kingdom; see also Luke 12:31.
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Apostle Peter did not betray Jesus (which was done by Judas Iscariot), but Peter did deny knowing Jesus three times on the night of Jesus' arrest. This account is recorded in all four gospels: Matthew 26:69-75, Mark 14:66-72, Luke 22:54-62, and John 18:15-27 on Bible Hub. [1, 2, 3, 4]
The Prophecy and the Denial
Where to Read the Passages on Bible Hub
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Stolen water is sweet
Proverbs 20:17
Food gained by fraud is sweet to a man, but later his mouth is full of gravel.
Job 20:12-14
Though evil is sweet in his mouth and he conceals it under his tongue, / though he cannot bear to let it go and keeps it in his mouth, / yet in his stomach his food sours into the venom of cobras within him.
Genesis 3:6
When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it.
and bread eaten in secret is tasty!
John 3:19-20
And this is the verdict: The Light has come into the world, but men loved the darkness rather than the Light because their deeds were evil. / Everyone who does evil hates the Light, and does not come into the Light for fear that his deeds will be exposed.
Job 24:15-17
The eye of the adulterer watches for twilight. Thinking, ‘No eye will see me,’ he covers his face. / In the dark they dig through houses; by day they shut themselves in, never to experience the light. / For to them, deep darkness is their morning; surely they are friends with the terrors of darkness!
Psalm 10:8-11
He lies in wait near the villages; in ambush he slays the innocent; his eyes watch in stealth for the helpless. / He lies in wait like a lion in a thicket; he lurks to seize the oppressed; he catches the lowly in his net. / They are crushed and beaten down; the helpless fall prey to his strength. …
James 1:14-15
But each one is tempted when by his own evil desires he is lured away and enticed. / Then after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.
2 Samuel 11:2-4
One evening David got up from his bed and strolled around on the roof of the palace. And from the roof he saw a woman bathing—a very beautiful woman. / So David sent and inquired about the woman, and he was told, “This is Bathsheba, the daughter of Eliam and the wife of Uriah the Hittite.” / Then David sent messengers to get her, and when she came to him, he slept with her. (Now she had just purified herself from her uncleanness.) Then she returned home.
Matthew 7:13-14
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.
Romans 7:15-23
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. …
1 Corinthians 10:13
No temptation has seized you except what is common to man. And God is faithful; He will not let you be tempted beyond what you can bear. But when you are tempted, He will also provide an escape, so that you can stand up under it.
Galatians 5:19-21
The acts of the flesh are obvious: sexual immorality, impurity, and debauchery; / idolatry and sorcery; hatred, discord, jealousy, and rage; rivalries, divisions, factions, / and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who practice such things will not inherit the kingdom of God.
Ephesians 5:11-12
Have no fellowship with the fruitless deeds of darkness, but rather expose them. / For it is shameful even to mention what the disobedient do in secret.
1 John 2:16
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.
Psalm 10:9-10
He lies in wait like a lion in a thicket; he lurks to seize the oppressed; he catches the lowly in his net. / They are crushed and beaten down; the helpless fall prey to his strength.
Psalm 36:1-4
For the choirmaster. A Psalm of David, the servant of the LORD. An oracle is in my heart regarding the transgression of the wicked man: There is no fear of God before his eyes. / For his eyes are too full of conceit to detect or hate his own sin. / The words of his mouth are wicked and deceitful; he has ceased to be wise and well-doing. …
Stolen waters are sweet, and bread eaten in secret is pleasant.
stolen
Proverbs 20:17
Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel.
Proverbs 23:31,32
Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright…
Genesis 3:6
And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.
eaten in secret
Proverbs 7:18-20
Come, let us take our fill of love until the morning: let us solace ourselves with loves…
Proverbs 30:20
Such is the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness.
2 Kings 5:24-27
And when he came to the tower, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed…
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Jesus had just finished explaining to the disciples the meaning of the Parable of the Wheat and the Tares, and these two short parables are a continuance of His discussion of the “kingdom of heaven.” He expressed truths about the kingdom in three pairs of parables in Matthew 13: the seed and the sower (vv. 3-23) and the weeds in the field (vv. 24-30); the mustard seed (vv. 31-32) and the leaven (v. 33); and the hidden treasure (v. 44) and the pearl of great price (vv. 45-46).
The similarities of these two short parables make it clear they teach the same lesson—the kingdom of heaven is of inestimable value. Both parables involve a man who sold all he had to possess the kingdom. The treasure and the pearl represent Jesus Christ and the salvation He offers. And while we cannot pay for salvation by selling all our worldly goods, once we have found the prize, we are willing to give up everything to possess it. But what is attained in exchange is so much more valuable that it is comparable to trading an ounce of trash for a ton of diamonds (Philippians 3:7-9).
In both parables, the treasures are hidden, indicating that spiritual truth is missed by many and cannot be found by intelligence or power or worldly wisdom. Matthew 13:11-17 and 1 Corinthians 2:7-8, 14 make it clear that the mysteries of the kingdom are hidden from some who are unable to hear, see, and comprehend these truths. The disobedient reap the natural consequences of their unbelief—spiritual blindness. Those whose eyes are opened by the Spirit do discern spiritual truth, and they, like the men in the parable, understand its great value.
Notice that the merchant stopped seeking pearls when he found the pearl of great price. Eternal life, the incorruptible inheritance, and the love of God through Christ constitute the pearl which, once found, makes further searching unnecessary. Christ fulfills our greatest needs, satisfies our longings, makes us whole and clean before God, calms and quiets our hearts, and gives us hope for the future. The “great price,” of course, is that which was paid by Christ for our redemption. He emptied Himself of His glory, came to earth in the form of a lowly man and shed His precious blood on the cross to pay the penalty for our sins.
◄ Genesis 27 ►
Book Sum People Topics Que
BSB [BAB BLB BIB MSB] Par ▾ Isaac Blesses Jacob
(Hebrews 11:20)
1When Isaac was old and his eyes were so weak that he could no longer see, he called his older son Esau and said to him, “My son.”
“Here I am,” Esau replied.
2“Look,” said Isaac, “I am now old, and I do not know the day of my death. 3Take your weapons—your quiver and bow—and go out into the field to hunt some game for me. 4Then prepare a tasty dish that I love and bring it to me to eat, so that I may bless you before I die.”
5Now Rebekah was listening to what Isaac told his son Esau. So when Esau went into the field to hunt game and bring it back, 6Rebekah said to her son Jacob, “Behold, I overheard your father saying to your brother Esau, 7‘Bring me some game and prepare me a tasty dish to eat, so that I may bless you in the presence of the LORD before I die.’
8Now, my son, listen to my voice and do exactly as I tell you. 9Go out to the flock and bring me two choice young goats, so that I can make them into a tasty dish for your father—the kind he loves. 10Then take it to your father to eat, so that he may bless you before he dies.”
11Jacob answered his mother Rebekah, “Look, my brother Esau is a hairy man, but I am smooth-skinned. 12What if my father touches me? Then I would be revealed to him as a deceiver, and I would bring upon myself a curse rather than a blessing.”
13His mother replied, “Your curse be on me, my son. Just obey my voice and go get them for me.”
14So Jacob went and got two goats and brought them to his mother, who made the tasty food his father loved. 15And Rebekah took the finest clothes in the house that belonged to her older son Esau, and she put them on her younger son Jacob. 16She also put the skins of the young goats on his hands and on the smooth part of his neck. 17Then she handed her son Jacob the tasty food and bread she had made.
18So Jacob went to his father and said, “My father.”
“Here I am!” he answered. “Which one are you, my son?”
19Jacob said to his father, “I am Esau, your firstborn. I have done as you told me. Please sit up and eat some of my game, so that you may bless me.”
20But Isaac asked his son, “How did you ever find it so quickly, my son?”
“Because the LORD your God brought it to me,” he replied.
21Then Isaac said to Jacob, “Please come closer so I can touch you, my son. Are you really my son Esau, or not?”
22So Jacob came close to his father Isaac, who touched him and said, “The voice is the voice of Jacob, but the hands are the hands of Esau.” 23Isaac did not recognize him, because his hands were hairy like those of his brother Esau; so he blessed him.
24Again he asked, “Are you really my son Esau?”
And he replied, “I am.”
25“Serve me,” said Isaac, “and let me eat some of my son’s game, so that I may bless you.”
Jacob brought it to him, and he ate; then he brought him wine, and he drank.
26Then his father Isaac said to him, “Please come near and kiss me, my son.”
27So he came near and kissed him. When Isaac smelled his clothing, he blessed him and said:
“Ah, the smell of my son
is like the smell of a field
that the LORD has blessed.
28May God give to you the dew of heaven
and the richness of the earth--
an abundance of grain and new wine.
29May peoples serve you
and nations bow down to you.
May you be the master of your brothers,
and may the sons of your mother bow down to you.
May those who curse you be cursed,
and those who bless you be blessed.”
Esau’s Lost Hope
30As soon as Isaac had finished blessing him and Jacob had left his father’s presence, his brother Esau returned from the hunt. 31He too made some tasty food, brought it to his father, and said to him, “My father, sit up and eat of your son’s game, so that you may bless me.”
32But his father Isaac replied, “Who are you?”
“I am Esau, your firstborn son,” he answered.
33Isaac began to tremble violently and said, “Who was it, then, who hunted the game and brought it to me? Before you came in, I ate it all and blessed him—and indeed, he will be blessed!”
34When Esau heard his father’s words, he let out a loud and bitter cry and said to his father, “Bless me too, O my father!”
35But Isaac replied, “Your brother came deceitfully and took your blessing.”
36So Esau declared, “Is he not rightly named Jacob?a For he has cheated me twice. He took my birthright, and now he has taken my blessing.” Then he asked, “Haven’t you saved a blessing for me?”
37But Isaac answered Esau: “Look, I have made him your master and given him all his relatives as servants; I have sustained him with grain and new wine. What is left that I can do for you, my son?”
38Esau said to his father, “Do you have only one blessing, my father? Bless me too, O my father!” Then Esau wept aloud.
39His father Isaac answered him:
“Behold, your dwelling place shall be
away from the richness of the land,
away from the dew of heaven above.
40You shall live by the sword
and serve your brother.
But when you rebel,
you will tear his yoke from your neck.”
41Esau held a grudge against Jacob because of the blessing his father had given him. And Esau said in his heart, “The days of mourning for my father are at hand; then I will kill my brother Jacob.”
42When the words of her older son Esau were relayed to Rebekah, she sent for her younger son Jacob and told him, “Look, your brother Esau is consoling himself by plotting to kill you. 43So now, my son, obey my voice and flee at once to my brother Laban in Haran. 44Stay with him for a while, until your brother’s fury subsides— 45until your brother’s rage against you wanes and he forgets what you have done to him. Then I will send for you and bring you back from there. Why should I lose both of you in one day?”
46Then Rebekah said to Isaac, “I am weary of my life because of these Hittite women.b If Jacob takes a Hittite wife from among them, what good is my life?”
Footnotes:
36 a Jacob means he grasps the heel or he deceives.
46 b Or daughters of Heth
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When seeking what we can learn from the thief on the cross, it should be remembered that at the time of Jesus’ crucifixion, two thieves were crucified beside Him (Luke 23:33–43), and both began their time on the cross by mocking and blaspheming Him (Matthew 27:44; Mark 15:32), as did many of the spectators. One of the thieves responded in faith to the message of salvation and was taken to paradise that very day. He is the one usually referred to as the thief on the cross. The man on the cross on the other side of Jesus never repented, as far as we know. So, at Calvary we have a picture of the two possible responses people can have to the Savior.
It is remarkable that, while in the excruciating and mind-numbing torment of the cross, the Son of Man had the heart, mind, and will to pray for others. Yet it is a miracle that one thief, while in agony himself, heard the Spirit of God call him to repentance and acceptance of the forgiveness God was just about to provide through the death of Christ. While the disciples were abandoning the Lord, this man answered the call, and his sins were forgiven, including his blasphemy against the Son of God (Luke 5:31-32, 12:8–10).
That the other thief rejected Jesus is remarkable in its own right. While being tortured on the cross he literally joined his torturers in insulting the Savior of the world, and he most likely did so because he wanted his torturers to think he was just like them, joined to the world and with no love for God (Matthew 27:44). Not only was this man next to the Savior, he heard Him pray, he witnessed the salvation of the other thief, he saw the world go dark, and he heard the testimony of the Son. But his pride kept him from submitting to the only One who could save him, and when he one day bows to the Name he mocked, he will be doing so reluctantly and while in torment (Philippians 2:10).
What we learn from the saved thief on the cross is that we are all sinners in need of a Savior, and no matter the number of our sins and no matter if we, or the world, think our sins are minor or extreme, it is never too late to repent and accept the free gift of salvation (Ephesians 2:8–9; Revelation 22:17). Moreover, as long as someone still has a mind and the will to choose life over death (Hebrews 9:27), it is not too late to proclaim the gospel, which hopefully will open a heart to a miracle by the Holy Spirit.
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John 10:10 records Jesus saying, “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.” This verse sets up a contrast between “the thief,” the destroyer; and Jesus, the life-giver.
Looking at the verse in context, we see that Jesus is presenting Himself as the Good Shepherd. He is essentially telling the Pharisees that He is Messiah, the same Lord that David called “my Shepherd” in Psalm 23:1.
Just prior to Jesus’ discussion of shepherds and sheep, He had healed a man born blind (John 9). The man was taken to the Pharisees, who investigated the healing but refused to acknowledge Jesus as the healer; in fact, they mocked the healed man for trusting Jesus. When Jesus heard what happened, He went to the previously blind man, revealed Himself as the Son of Man, and accepted the man’s worship of Him. Then Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind” (John 9:39). Some Pharisees overheard this and, taking offense, asked, “What? Are we blind too?” (John 9:40). Jesus replied, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains. Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. The one who enters by the gate is the shepherd of the sheep” (John 9:41—10:2).
Jesus continued talking about the gatekeeper and how the shepherd calls out his sheep. Sheep will only follow the shepherd whom they know (John 10:3–5). Jesus then interpreted His words: “Very truly I tell you, I am the gate for the sheep. All who have come before me are thieves and robbers, but the sheep have not listened to them. I am the gate; whoever enters through me will be saved. They 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 to the full” (John 10:7–10). With these words, Jesus declares that He is the only way to salvation and the fullness of life. But who is the thief? And what does it mean that the thief comes only to steal and kill and destroy?
The Greek word for “thief” used in John 10:10 means “one who steals” (see Matthew 6:19–20); figuratively, the same word is used to refer to false teachers. Anyone who claimed a way of salvation other than Jesus was “robbing” the people of truth. Just as a thief clambers over the wall of the sheepcote, bypassing the gate, false teachers attempt to bypass Jesus. Those who, like the Pharisees, put manmade requirements on people for salvation are false teachers who “steal” people’s ability to see the true means of salvation. The result of such thievery is death and destruction, as Jesus said the thief’s plan is to “kill and destroy.” It should be stated that the Law and the Prophets, though they came before Jesus, are not thieves and robbers. The Law and the Prophets did not offer another way of salvation but pointed forward to the one way of salvation (John 5:39).
False teachers are thieves who may claim to offer salvation, but their intentions are not good. Jesus had earlier told some unbelievers, “You belong to your father, the devil, and you want to carry out your father’s desires. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies” (John 8:44). Ultimately, these false teachers/thieves are carrying out Satan’s intentions. Rather than bring life, they bring death. Rather than give, they steal. Rather than build up, they destroy.
Dealing with spiritual thieves is a serious matter. Twice, Paul told the Galatians that “if anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!” (Galatians 1:8–9). There is only one gospel, and that is the message of Jesus’ death and resurrection (1 Corinthians 15:3–5). Any other so-called gospel is to be rejected.
We are not free of false teachers today. Peter wrote, “There will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves. Many will follow their depraved conduct and will bring the way of truth into disrepute. In their greed these teachers will exploit you with fabricated stories. Their condemnation has long been hanging over them, and their destruction has not been sleeping” (2 Peter 2:1–3).
Praise the Lord, God’s sheep are protected from the thief by their Shepherd. Jesus said, “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11). The sheep “follow him because they know his voice. But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger’s voice” (John 10:4–5). It is by knowing truth, knowing God’s voice, that we defend against the deceptions of those who would seek to steal, kill, and destroy. Life is in Jesus and Him alone.
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Hezekiah’s Illness and Recovery
(2 Kings 20:1–11; 2 Chronicles 32:24–31)
1In those days Hezekiah became mortally ill. The prophet Isaiah son of Amoz came to him and said, “This is what the LORD says: ‘Put your house in order, for you are about to die; you will not recover.’”
2Then Hezekiah turned his face to the wall and prayed to the LORD, 3saying, “Please, O LORD, remember how I have walked before You faithfully and with wholehearted devotion; I have done what is good in Your sight.” And Hezekiah wept bitterly.
4And the word of the LORD came to Isaiah, saying, 5“Go and tell Hezekiah that this is what the LORD, the God of your father David, says: ‘I have heard your prayer; I have seen your tears. Behold, I will add fifteen years to your life. 6And I will deliver you and this city from the hand of the king of Assyria. I will defend this city.a 7This will be a sign to you from the LORD that He will do what He has promised: 8I will make the sun’s shadow that falls on the stairway of Ahaz go back ten steps.’”
So the sunlight went back the ten steps it had descended.
Hezekiah’s Song of Thanksgiving
9This is a writing by Hezekiah king of Judah after his illness and recovery:
10I said, “In the primeb of my life
I must go through the gates of Sheol
and be deprived of the remainder of my years.”
11I said, “I will never again see the LORD,
even the LORD, in the land of the living;
I will no longer look on mankind
with those who dwell in this world.
12My dwelling has been picked up and removed from me
like a shepherd’s tent.
I have rolled up my life like a weaver;
He cuts me off from the loom;
from day until night You make an end of me.
13I composed myselfc until the morning.
Like a lion He breaks all my bones;
from day until night You make an end of me.
14I chirp like a swallow or crane;
I moan like a dove.
My eyes grow weak as I look upward.
O Lord, I am oppressed; be my security.”
15What can I say?
He has spoken to me, and He Himself has done this.
I will walk slowly all my years
because of the anguish of my soul.
16O Lord, by such things men live,
and in all of them my spirit finds life.
You have restored me to health
and have let me live.
17Surely for my own welfare
I had such great anguish;
but Your love has delivered me from the pit of oblivion,
for You have cast all my sins behind Your back.
18For Sheol cannot thank You;
Death cannot praise You.
Those who descend to the Pit
cannot hope for Your faithfulness.
19The living, only the living, can thank You,
as I do today;
fathers will tell their children
about Your faithfulness.
20The LORD will save me;
we will play songs on stringed instruments
all the days of our lives
in the house of the LORD.
21Now Isaiah had said, “Prepare a lump of pressed figs and apply it to the boil, and he will recover.”
22And Hezekiah had asked, “What will be the sign that I will go up to the house of the LORD?”
Footnotes:
6 a MT and LXX; DSS includes for My sake and for the sake of My servant David; see 2 Kings 20:6.
10 b Or In the quiet or In the middle
13 c Or I cried out; see Targum Yonaton.
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"House of Jacob" and "Israel"
both refer to the biblical patriarch Jacob and his descendants, the Jewish people. God gave Jacob the name Israel after he wrestled with an angel. In scripture, the two terms are often used interchangeably or together to describe the 12 tribes. [1, 2, 3, 4, 5, 6]
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The return of Jesus Christ is likened to the coming of a thief in the night. Two passages use the wording “a thief in the night”: Matthew 24:43, “Understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into,” and 1 Thessalonians 5:2, “You know very well that the day of the Lord will come like a thief in the night.” In 2 Peter 3:10, similar wording is used, as “the day of the Lord will come like a thief.“
In Matthew 24, Jesus speaks of His second coming at the end of the tribulation. Paul calls it “the day of the Lord” in 1 Thessalonians 5. This is a day of divine retribution featuring astronomical upheaval and the visible “sign of the Son of Man” in the heavens (Matthew 24:29–30). Jesus says it will happen “after the tribulation of those days” (verse 29, ESV), a description that distinguishes this event from the rapture, which happens before the tribulation.
How is the second coming going to be like a thief in the night? The key element of Jesus’ comparison is that no one will know when He will return. Just as a thief catches a household by surprise, Jesus will catch the unbelieving world by surprise when He returns in judgment. People will be “eating and drinking, marrying and giving in marriage” (verse 38), just as if they have all the time in the world. But then, before they know it, Judgment Day will be upon them (verses 40–41). Paul puts it this way: “While people are saying, ‘Peace and safety,’ destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape” (1 Thessalonians 5:3).
The believer does not fear this swift and sudden judgment; the “thief in the night” will not catch us by surprise. Christians are in a separate category: “But you, brothers and sisters, are not in darkness so that this day should surprise you like a thief” (1 Thessalonians 5:4). It is only those in darkness who will be taken unawares, and we “are all children of the light and children of the day. We do not belong to the night or to the darkness” (verse 5). Praise the Lord, “God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ” (verse 9).
The unsaved should heed Jesus’ warning: “Be ready, because the Son of Man will come at an hour when you do not expect him” (Matthew 24:44). How can you be ready? God has provided the way for you to escape the judgment. That way is Jesus Christ (John 14:6). By accepting Jesus as your Lord and Savior, you are granted forgiveness of sins, mercy, and salvation with the promise of everlasting life (John 3:16; Ephesians 2:8–9). The “thief” is coming, but you can be a child of the day. Don’t put it off; this is “the year of the Lord’s favor” (Luke 4:19).
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◄ 1 Kings 17 ►
Book Sum People Topics Que
BSB [BAB BLB BIB MSB] Par ▾ The Ravens Feed Elijah
1Now Elijah the Tishbite, who was among the settlers of Gilead,a said to Ahab, “As surely as the LORD, the God of Israel, lives, before whom I stand, there will be neither dew nor rain in these years except at my word!”
2Then a revelation from the LORD came to Elijah: 3“Leave here, turn eastward, and hide yourself by the Brook of Cherith, east of the Jordan.b 4And you are to drink from the brook, and I have commanded the ravens to feed you there.”
5So Elijah did what the LORD had told him, and he went and lived by the Brook of Cherith, east of the Jordan. 6The ravens would bring him bread and meat in the morning and evening, and he would drink from the brook. 7Some time later, however, the brook dried up because there had been no rain in the land.
The Widow of Zarephath
8Then the word of the LORD came to Elijah: 9“Get up and go to Zarephath of Sidon, and stay there. Behold, I have commanded a widow there to provide for you.”
10So Elijah got up and went to Zarephath. When he arrived at the city gate, there was a widow gathering sticks. Elijah called to her and said, “Please bring me a little water in a cup, so that I may drink.” 11And as she was going to get it, he called to her and said, “Please bring me a piece of bread.”
12But she replied, “As surely as the LORD your God lives, I have no bread—only a handful of flour in a jar and a little oil in a jug. Look, I am gathering a couple of sticks to take home and prepare a meal for myself and my son, so that we may eat it and die.”
13“Do not be afraid,” Elijah said to her. “Go and do as you have said. But first make me a small cake of bread from what you have, and bring it out to me. Afterward, make some for yourself and your son, 14for this is what the LORD, the God of Israel, says: ‘The jar of flour will not be exhausted and the jug of oil will not run dry until the day the LORD sends rain upon the face of the earth.’”
15So she went and did according to the word of Elijah, and there was food every day for Elijah and the woman and her household. 16The jar of flour was not exhausted and the jug of oil did not run dry, according to the word that the LORD had spoken through Elijah.
Elijah Raises the Widow’s Son
17Later, the son of the woman who owned the house became ill, and his sickness grew worse and worse, until no breath remained in him. 18“O man of God,” said the woman to Elijah, “what have you done to me? Have you come to remind me of my iniquity and cause the death of my son?”
19But Elijah said to her, “Give me your son.”
So he took him from her arms, carried him to the upper room where he was staying, and laid him on his own bed. 20Then he cried out to the LORD, “O LORD my God, have You also brought tragedy on this widow who has opened her home to me, by causing her son to die?” 21Then he stretched himself out over the child three times and cried out to the LORD, “O LORD my God, please let this boy’s life return to him!”
22And the LORD listened to the voice of Elijah, and the child’s life returned to him, and he lived. 23Then Elijah took the child, brought him down from the upper room into the house, and gave him to his mother. “Look, your son is alive,” Elijah declared.
24Then the woman said to Elijah, “Now I know that you are a man of God and that the word of the LORD from your mouth is truth.”
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The Parable of the Prodigal Son is found in 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” (verse 16). 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 sinner or a rebellious Christian 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 a new light. Hope begins to dawn in his heart (Psalm 147:11; Isaiah 40:30–31; 1 Timothy 4:10).
The prodigal’s realization is reflective of the sinner’s discovery that, apart from God, there is no hope (Ephesians 2:12; 2 Timothy 2:25–26). When a sinner “comes to his senses,” repentance follows, along with a longing to return to fellowship with God.
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 (verse 19). 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 pride and 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—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 son’s 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 occasions. 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 iniquities. 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). Those words--dead and alive, lost and found—are terms that also apply to one’s state before and after conversion to Christ (Ephesians 2:1–5). 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” (verses 31–32).
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 older brother had allowed bitterness to take root in his heart to the point that he was unable to show compassion toward his brother. The bitterness spilled over into other relationships, too, and he was unable to forgive the perceived sin of his father against him. Rather than enjoy fellowship with his father, brother, and community, the older brother stayed outside the house and nursed his anger. How sad to choose misery and isolation over restoration and reconciliation!
The older brother—and the religious leaders of Jesus’ day—failed to realize that “anyone who claims to be in the light but hates his brother is still in the darkness. Whoever loves his brother lives in the light, and there is nothing in him to make him stumble. But whoever hates his brother is in the darkness; he does not know where he is going, because the darkness has blinded him” (1 John 2:9–11).
The Parable of the Prodigal Son is one of Scripture’s most beautiful pictures 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. 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 core message of the Parable of the Prodigal Son.
For Further Study
Parables of Jesus by James Montgomery Boice
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The Valley of Vision
…11You built a reservoir between the walls for the waters of the ancient pool, but you did not look to the One who made it, or consider Him who planned it long ago. 12On that day the Lord GOD of Hosts called for weeping and wailing, for shaven heads and the wearing of sackcloth. 13But look, there is joy and gladness, butchering of cattle and slaughtering of sheep, eating of meat and drinking of wine: “Let us eat and drink, for tomorrow we die!”…
On that day
Isaiah 2:11
The proud look of man will be humbled, and the loftiness of men brought low; the LORD alone will be exalted in that day.
Isaiah 10:20
On that day the remnant of Israel and the survivors of the house of Jacob will no longer depend on him who struck them, but they will truly rely on the LORD, the Holy One of Israel.
Zephaniah 1:14
The great Day of the LORD is near—near and coming quickly. Listen, the Day of the LORD! Then the cry of the mighty will be bitter.
the Lord GOD of Hosts
Isaiah 3:1
For behold, the Lord GOD of Hosts is about to remove from Jerusalem and Judah both supply and support: the whole supply of food and water,
Isaiah 1:24
Therefore the Lord GOD of Hosts, the Mighty One of Israel, declares: “Ah, I will be relieved of My foes and avenge Myself on My enemies.
Amos 4:13
For behold, He who forms the mountains, who creates the wind and reveals His thoughts to man, who turns the dawn to darkness and strides on the heights of the earth—the LORD, the God of Hosts, is His name.”
called for weeping and wailing,
Amos 5:16
Therefore this is what the LORD, the God of Hosts, the Lord, says: “There will be wailing in all the public squares and cries of ‘Alas! Alas!’ in all the streets. The farmer will be summoned to mourn, and the mourners to wail.
Jeremiah 4:8
So put on sackcloth, mourn and wail, for the fierce anger of the LORD has not turned away from us.”
Joel 1:13-14
Put on sackcloth and lament, O priests; wail, O ministers of the altar. Come, spend the night in sackcloth, O ministers of my God, because the grain and drink offerings are withheld from the house of your God. / Consecrate a fast; proclaim a solemn assembly! Gather the elders and all the residents of the land to the house of the LORD your God, and cry out to the LORD.
for shaven heads
Micah 1:16
Shave yourselves bald and cut off your hair in mourning for your precious children; make yourselves as bald as an eagle, for they will go from you into exile.
Jeremiah 48:37
For every head is shaved and every beard is clipped; on every hand is a gash, and around every waist is sackcloth.
Job 1:20
Then Job stood up, tore his robe, and shaved his head. He fell to the ground and worshiped
and the wearing of sackcloth.
Esther 4:1-3
When Mordecai learned of all that had happened, he tore his clothes, put on sackcloth and ashes, and went out into the middle of the city, wailing loudly and bitterly. / But he went only as far as the king’s gate, because the law prohibited anyone wearing sackcloth from entering that gate. / In every province to which the king’s command and edict came, there was great mourning among the Jews. They fasted, wept, and lamented, and many lay in sackcloth and ashes.
Jonah 3:5-6
And the Ninevites believed God. They proclaimed a fast and dressed in sackcloth, from the greatest of them to the least. / When word reached the king of Nineveh, he got up from his throne, took off his royal robe, covered himself with sackcloth, and sat in ashes.
Daniel 9:3
So I turned my attention to the Lord God to seek Him by prayer and petition, with fasting, sackcloth, and ashes.
Joel 2:12-13
“Yet even now,” declares the LORD, “return to Me with all your heart, with fasting, weeping, and mourning.” / So rend your hearts and not your garments, and return to the LORD your God. For He is gracious and compassionate, slow to anger, abounding in loving devotion. And He relents from sending disaster.
2 Chronicles 35:25
And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they are written in the lamentations.
Nehemiah 8:9-12
And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law…
Nehemiah 9:9
And didst see the affliction of our fathers in Egypt, and heardest their cry by the Red sea;
to baldness
Isaiah 15:2
He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off.
Ezra 9:3
And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.
Job 1:20
Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,
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Ahab's Repentance
…26He committed the most detestable acts by going after idols, just like the Amorites whom the LORD had driven out before the Israelites.) 27 When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He lay down in sackcloth and walked around meekly. 28Then the word of the LORD came to Elijah the Tishbite, saying:…
When Ahab heard these words
2 Kings 22:11
When the king heard the words of the Book of the Law, he tore his clothes
2 Chronicles 34:19
When the king heard the words of the Law, he tore his clothes
Jonah 3:5
And the Ninevites believed God. They proclaimed a fast and dressed in sackcloth, from the greatest of them to the least.
he tore his clothes,
Genesis 37:34
Then Jacob tore his clothes, put sackcloth around his waist, and mourned for his son many days.
Joshua 7:6
Then Joshua tore his clothes and fell facedown before the ark of the LORD until evening, as did the elders of Israel; and they all sprinkled dust on their heads.
2 Samuel 1:11
Then David took hold of his own clothes and tore them, and all the men who were with him did the same.
put on sackcloth,
2 Kings 19:1
On hearing this report, King Hezekiah tore his clothes, put on sackcloth, and entered the house of the LORD.
Esther 4:1
When Mordecai learned of all that had happened, he tore his clothes, put on sackcloth and ashes, and went out into the middle of the city, wailing loudly and bitterly.
Daniel 9:3
So I turned my attention to the Lord God to seek Him by prayer and petition, with fasting, sackcloth, and ashes.
and fasted.
2 Samuel 12:16
David pleaded with God for the boy. He fasted and went into his house and spent the night lying in sackcloth on the ground.
Ezra 8:21
And there by the Ahava Canal I proclaimed a fast, so that we might humble ourselves before our God and ask Him for a safe journey for us and our children, with all our possessions.
Jonah 3:7
Then he issued a proclamation in Nineveh: “By the decree of the king and his nobles: Let no man or beast, herd or flock, taste anything at all. They must not eat or drink.
He lay down in sackcloth
Psalm 35:13
Yet when they were ill, I put on sackcloth; I humbled myself with fasting, but my prayers returned unanswered.
Job 16:15
I have sewn sackcloth over my skin; I have buried my horn in the dust.
Jonah 3:6
When word reached the king of Nineveh, he got up from his throne, took off his royal robe, covered himself with sackcloth, and sat in ashes.
and walked around meekly.
Micah 6:8
He has shown you, O man, what is good. And what does the LORD require of you but to act justly, to love mercy, and to walk humbly with your God?
Treasury of Scripture
And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth on his flesh, and fasted, and lay in sackcloth, and went softly.
he rent
Genesis 37:34
And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.
2 Kings 6:30
And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by upon the wall, and the people looked, and, behold, he had sackcloth within upon his flesh.
2 Kings 18:37
Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.
lay in sackcloth
2 Samuel 12:17
And the elders of his house arose, and went to him, to raise him up from the earth: but he would not, neither did he eat bread with them.
Job 16:15
I have sewed sackcloth upon my skin, and defiled my horn in the dust.
Isaiah 22:12
And in that day did the Lord GOD of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth:
went softly
Isaiah 38:15
What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul.
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◄ John 6 ►
Book Sum People Topics Que
BSB [BAB BLB BIB MSB] Par ▾ The Feeding of the Five Thousand
(Matthew 14:13–21; Mark 6:30–44; Luke 9:10–17)
1After this, Jesus crossed to the other side of the Sea of Galilee (that is, the Sea of Tiberias). 2A large crowd followed Him because they saw the signs He was performing on the sick. 3Then Jesus went up on the mountain and sat down with His disciples.
4Now the Jewish Feast of the Passover was near. 5When 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?” 6But He was asking this to test him, for He knew what He was about to do.
7Philip answered, “Two hundred denariia would not buy enough bread for each of them to have a small piece.”
8One of His disciples, Andrew, Simon Peter’s brother, said to Him, 9“Here is a boy with five barley loaves and two small fish. But what difference will these make among so many?”
10“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.
11Then Jesus took the loaves and the fish, gave thanks, and distributed to those who were seated as much as they wanted.
12And when everyone was full, He said to His disciples, “Gather the pieces that are left over, so that nothing will be wasted.”
13So they collected them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten.
14When the people saw the sign that Jesus had performed,b they began to say, “Truly this is the Prophet who is to come into the world.”
15Then 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)
16When evening came, His disciples went down to the sea, 17got into a boat, and started across the sea to Capernaum. It was already dark, and Jesus had not yet gone out to them. 18A strong wind was blowing, and the sea grew agitated.
19When they had rowed about three or four miles,c they saw Jesus approaching the boat, walking on the sea—and they were terrified. 20But Jesus spoke up: “It is I; do not be afraid.” 21Then 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
22The next day, the crowd that had remained on the other side of the sea realized that only one boat had been there, and that Jesus had not boarded it with His disciples, but they had gone away alone. 23However, some boats from Tiberias landed near the place where the people had eaten the bread after the Lord had given thanks. 24So when the crowd saw that neither Jesus nor His disciples were there, they got into the boats and went to Capernaum to look for Him. 25When they found Him on the other side of the sea, they asked Him, “Rabbi, when did You get here?”
26Jesus replied, “Truly, truly, I tell you, it is not because you saw these signs that you are looking for Me, but because you ate the loaves and had your fill. 27Do not work for food that perishes, but for food that endures to eternal life, which the Son of Man will give you. For on Him God the Father has placed His seal of approval.”
28Then they inquired, “What must we do to perform the works of God?”
29Jesus replied, “The work of God is this: to believe in the One He has sent.”
30So they asked Him, “What sign then will You perform, so that we may see it and believe You? What will You do? 31Our fathers ate the manna in the wilderness, as it is written: ‘He gave them bread from heaven to eat.’d”
32Jesus said to them, “Truly, truly, I tell you, it was not Moses who gave you the bread from heaven, but it is My Father who gives you the true bread from heaven. 33For the bread of God is He who comes down from heaven and gives life to the world.”
34“Sir,” they said, “give us this bread at all times.”
35Jesus answered, “I am the bread of life. Whoever comes to Me will never hunger, and whoever believes in Me will never thirst. 36But as I stated, you have seen Me and still you do not believe.
37Everyone the Father gives Me will come to Me, and the one who comes to Me I will never drive away. 38For I have come down from heaven, not to do My own will, but to do the will of Him who sent Me.
39And this is the will of Him who sent Me, that I shall lose none of those He has given Me, but raise them up at the last day. 40For it is My Father’s will that everyone who looks to the Son and believes in Him shall have eternal life, and I will raise him up at the last day.”
41At this, the Jews began to grumble about Jesus because He had said, “I am the bread that came down from heaven.” 42They were asking, “Is this not Jesus, the son of Joseph, whose father and mother we know? How then can He say, ‘I have come down from heaven’?”
43“Stop grumbling among yourselves,” Jesus replied. 44“No one can come to Me unless the Father who sent Me draws him, and I will raise him up at the last day. 45It is written in the Prophets: ‘And they will all be taught by God.’e Everyone who has heard the Father and learned from Him comes to Me— 46not that anyone has seen the Father except the One who is from God; only He has seen the Father.
47Truly, truly, I tell you, he who believes has eternal life. 48I am the bread of life. 49Your fathers ate the manna in the wilderness, yet they died. 50This is the bread that comes down from heaven, so that anyone may eat of it and not die. 51I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And this bread, which I will give for the life of the world, is My flesh.”
52At this, the Jews began to argue among themselves, “How can this man give us His flesh to eat?”
53So Jesus said to them, “Truly, truly, I tell you, unless you eat the flesh and drink the blood of the Son of Man, you have no life in you. 54Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. 55For My flesh is real food, and My blood is real drink.
56Whoever eats My flesh and drinks My blood remains in Me, and I in him. 57Just as the living Father sent Me and I live because of the Father, so also the one who feeds on Me will live because of Me. 58This is the bread that came down from heaven. Unlike your fathers, who ate the manna and died, the one who eats this bread will live forever.”
Many Disciples Turn Back
(Matthew 8:18–22; Luke 9:57–62; Luke 14:25–33)
59Jesus said this while teaching in the synagogue in Capernaum. 60On hearing it, many of His disciples said, “This is a difficult teaching. Who can accept it?”
61Aware that His disciples were grumbling about this teaching, Jesus asked them, “Does this offend you? 62Then what will happen if you see the Son of Man ascend to where He was before?
63The Spirit gives life; the flesh profits nothing. The words I have spoken to you are spirit and they are life. 64However, there are some of you who do not believe.” (For Jesus had known from the beginning which of them did not believe and who would betray Him.)
65Then Jesus said, “This is why I told you that no one can come to Me unless the Father has granted it to him.”
66From that time on many of His disciples turned back and no longer walked with Him.
Peter’s Confession of Faith
(Matthew 16:13–20; Mark 8:27–30; Luke 9:18–20)
67So Jesus asked the Twelve, “Do you want to leave too?”
68Simon Peter replied, “Lord, to whom would we go? You have the words of eternal life. 69We believe and know that You are the Holy One of God.f”
70Jesus answered them, “Have I not chosen you, the Twelve? Yet one of you is a devil!” 71He was speaking about Judas, the son of Simon Iscariot. For although Judas was one of the Twelve, he was later to betray Jesus.
Footnotes:
7 a A denarius was customarily a day’s wage for a laborer; see Matthew 20:2.
14 b SBL, NA, NE, and WH He had performed
19 c Greek about twenty-five or thirty stadia; that is, approximately 2.87 to 3.45 miles (4.62 to 5.55 kilometers)
31 d Psalm 78:24; see also Exodus 16:4.
45 e Isaiah 54:13
69 f BYZ and TR You are the Christ, the Son of the living God
When David prays, “Create in me a clean heart,” he is asking God for forgiveness. The subtitle to Psalm 51 clarifies the situation: “A psalm of David. When the prophet Nathan came to him after David had committed adultery with Bathsheba.”
Second Samuel 11 tells the sordid tale. King David saw Bathsheba, a married woman, and lusted after her. He summoned her to fulfill his desires. Some time later, she notified him that she was pregnant with his child. David first tried a cover up, and, when that did not work, he arranged for the murder of Bathsheba’s husband. David then married her.
Obviously, David did not have a clean heart after this. He had committed adultery and possibly rape, as the language used in this case is also used of rape; his summoning of and sleeping with Bathsheba was certainly an abuse of royal authority. He then engaged in deception and finally in murder, corrupting others in the process. When it was all done, he thought he had succeeded in covering it up and destroying all the evidence. The last sentence of 2 Samuel 11 tells us, “But the thing David had done displeased the Lord” (verse 27).
In 2 Samuel 12, the prophet Nathan confronts David. He does so using a parable that David could relate to. He told of a rich man who took advantage of a poor man by stealing his only lamb, a pet, which he killed to feed to his guests. David was overcome with anger and exclaimed, “As surely as the Lord lives, the man who did this must die! He must pay for that lamb four times over, because he did such a thing and had no pity” (2 Samuel 12:5–6).
Then Nathan said to David, “You are the man!” (2 Samuel 12:7). Although David had tried to hide his sin, it was eating away at him inside, as he records in Psalm 32:3–4: “When I kept silent [about my sin], my bones wasted away through my groaning all day long. For day and night your hand was heavy on me; my strength was sapped as in the heat of summer.” David admitted to Nathan, “I have sinned against the Lord” (2 Samuel 12:13). He knew he needed a clean heart.
When David was through trying to hide his sin, he confessed it freely. Psalm 51 is that confession and plea for forgiveness. His request “create in me a clean heart” is simply another way of asking for forgiveness and spiritual cleansing. Psalm 51:1–10 is filled with poetic descriptions of forgiveness and cleansing, identified in italics below:
“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.
“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 you are right in your verdict
and justified when you judge.
Surely I was sinful at birth,
sinful from the time my mother conceived me.
Yet you desired faithfulness even in the womb;
you taught me wisdom in that secret place.
“Cleanse 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 iniquity.
“Create in me a pure heart, O God,
and renew a steadfast spirit within me.”
Even though David suffered consequences for his sin, which are outlined in 2 Samuel 12, he was forgiven and restored to spiritual fellowship with God. Psalm 32 tells of the great relief that David felt when he confessed, and in this psalm he encourages others to confess their sins as well:
“Blessed is the one
whose transgressions are forgiven,
whose sins are covered.
Blessed is the one
whose sin the LORD does not count against them
and in whose spirit is no deceit.
“When I kept silent,
my bones wasted away
through my groaning all day long.
For day and night
your hand was heavy on me;
my strength was sapped
as in the heat of summer.
“Then I acknowledged my sin to you
and did not cover up my iniquity.
I said, ‘I will confess
my transgressions to the LORD.’
And you forgave
the guilt of my sin.
“Therefore let all the faithful pray to you
while you may be found;
surely the rising of the mighty waters
will not reach them.
You are my hiding place;
you will protect me from trouble
and surround me with songs of deliverance.
“I will instruct you and teach you in the way you should go;
I will counsel you with my loving eye on you.
Do not be like the horse or the mule,
which have no understanding
but must be controlled by bit and bridle
or they will not come to you.
Many are the woes of the wicked,
but the LORD’s unfailing love
surrounds the one who trusts in him.
“Rejoice in the LORD and be glad, you righteous;
sing, all you who are upright in heart!”
Paul uses Psalm 32 as an example of salvation apart from works (Romans 4:6–8). David was forgiven not because of any works he did to earn forgiveness, but simply because he asked in faith. Because of the sacrifice of Christ, any sinner can ask God for forgiveness, that is, for a clean heart, and he will receive it. The apostle John also tells us, “If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1: 8–9). In spite of all that David did, and all that we do, God is willing to forgive because Jesus paid the penalty that we deserve. No matter how dirty we are, God can create in us a clean heart.
When evening had come, the lord of the vineyard said to his manager,'Call the laborers and pay them their wages, beginning from the last to the first.'
(WEB WEY DBY NAS RSV NIV)
Mark 6:37
But he answered them, "You give them something to eat." They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat?"
(See NIV)
Mark 14:5
For this might have been sold for more than three hundred denarii, and given to the poor." They grumbled against her.
(See NIV)
Luke 3:14
Soldiers also asked him, saying, "What about us? What must we do?" He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages."
(WEB KJV ASV WBS YLT NAS RSV)
Luke 10:7
Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house.
(WEB WEY NAS RSV NIV)
John 4:36
He who reaps receives wages, and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together.
(WEB KJV ASV DBY WBS NAS RSV NIV)
John 6:7
Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little."
(See NIV)
John 10:13
Now he who serves for wages flees because he serves for wages, and is not himself concerned about the sheep.
(DBY)
John 12:5
"Why wasn't this ointment sold for three hundred denarii, and given to the poor?"
(See NIV)
Romans 4:4
Now to him who works, the reward is not counted as grace, but as debt.
(See RSV NIV)
Romans 6:23
For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)
1 Corinthians 3:8
Now he who plants and he who waters are the same, but each will receive his own reward according to his own labor.
(See RSV)
1 Corinthians 9:17
And if I preach willingly, I receive my wages; but if against my will, a stewardship has nevertheless been entrusted to me.
(WEY)
1 Corinthians 9:18
What are my wages then? The very fact that the Good News which I preach will cost my hearers nothing, so that I cannot be charged with abuse of my privileges as a Christian preacher.
(WEY)
2 Corinthians 11:8
I robbed other assemblies, taking wages from them that I might serve you.
(WEB KJV ASV WBS YLT NAS)
1 Timothy 5:18
For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages."
(WEB NAS RSV NIV)
2 Peter 2:13
receiving the wages of unrighteousness; people who count it pleasure to revel in the daytime, spots and blemishes, reveling in their deceit while they feast with you;
(WEB NAS)
2 Peter 2:15
forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrongdoing;
(WEB KJV WEY WBS NAS NIV)
2 John 1:8
See to yourselves, that we may not lose what we have wrought, but may receive full wages.
(DBY)
Revelation 6:6
I heard a voice in the midst of the four living creatures saying, "A choenix of wheat for a denarius, and three choenix of barley for a denarius! Don't damage the oil and the wine!"
(See NIV)
Revelation 19:11
I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war.
(See NAS)
Genesis 29:15
Laban said to Jacob, "Because you are my brother, should you therefore serve me for nothing? Tell me, what will your wages be?"
(WEB KJV JPS ASV DBY WBS NAS RSV NIV)
Genesis 30:18
Leah said, "God has given me my hire, because I gave my handmaid to my husband." She named him Issachar.
(See NAS)
Genesis 30:28
He said, "Appoint me your wages, and I will give it."
(WEB KJV JPS ASV DBY WBS NAS RSV NIV)
Genesis 30:32
I will pass through all your flock today, removing from there every speckled and spotted one, and every black one among the sheep, and the spotted and speckled among the goats. This will be my hire.
(See NAS RSV NIV)
Genesis 30:33
So my righteousness will answer for me hereafter, when you come concerning my hire that is before you. Every one that is not speckled and spotted among the goats, and black among the sheep, that might be with me, will be counted stolen."
(See NAS RSV NIV)
Genesis 31:7
Your father has deceived me, and changed my wages ten times, but God didn't allow him to hurt me.
(WEB KJV JPS ASV DBY WBS NAS RSV NIV)
Genesis 31:8
If he said this,'The speckled will be your wages,' then all the flock bore speckled. If he said this,'The streaked will be your wages,' then all the flock bore streaked.
(WEB KJV JPS ASV WBS NAS RSV NIV)
Genesis 31:41
These twenty years I have been in your house. I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times.
(WEB KJV JPS ASV DBY WBS NAS RSV NIV)
Exodus 2:9
Pharaoh's daughter said to her, "Take this child away, and nurse him for me, and I will give you your wages." The woman took the child, and nursed it.
(WEB KJV JPS ASV DBY WBS NAS RSV)
Leviticus 19:13
"'You shall not oppress your neighbor, nor rob him. "'The wages of a hired servant shall not remain with you all night until the morning.
(WEB KJV JPS ASV DBY WBS YLT NAS RSV NIV)
Numbers 18:31
You shall eat it in every place, you and your households: for it is your reward in return for your service in the Tent of Meeting.
(See NIV)
Deuteronomy 23:18
You shall not bring the hire of a prostitute, or the wages of a dog, into the house of Yahweh your God for any vow: for even both these are an abomination to Yahweh your God. "who is and who was and who is to come, the Almighty."
(WEB ASV NAS RSV)
Deuteronomy 24:15
in his day you shall give him his hire, neither shall the sun go down on it; for he is poor, and sets his heart on it: lest he cry against you to Yahweh, and it be sin to you.
(See NAS NIV)
Ruth 2:12
May Yahweh repay your work, and a full reward be given you from Yahweh, the God of Israel, under whose wings you have come to take refuge."
(See NAS)
1 Kings 5:6
Now therefore command that they cut me cedar trees out of Lebanon. My servants shall be with your servants; and I will give you wages for your servants according to all that you shall say. For you know that there is not among us any who knows how to cut timber like the Sidonians."
(WEB NAS RSV NIV)
Job 7:2
As a servant who earnestly desires the shadow, as a hireling who looks for his wages,
(WEB JPS ASV DBY NAS RSV NIV)
Proverbs 10:16
The labor of the righteous tendeth to life; The increase of the wicked, to sin.
(See JPS NAS NIV)
Proverbs 11:18
Wicked people earn deceitful wages, but one who sows righteousness reaps a sure reward.
(WEB JPS ASV NAS RSV NIV)
Isaiah 19:10
And its foundations have been smitten, All making wages 'are' afflicted in soul.
(YLT)
Isaiah 23:17
It will happen after the end of seventy years that Yahweh will visit Tyre, and she shall return to her wages, and will play the prostitute with all the kingdoms of the world on the surface of the earth.
(WEB NAS)
Isaiah 55:2
Why do you give your money for what is not bread, and the fruit of your work for what will not give you pleasure? Give ear to me, so that your food may be good, and you may have the best in full measure.
(See NAS)
Jeremiah 22:13
Woe to him who builds his house by unrighteousness, and his chambers by injustice; who uses his neighbor's service without wages, and doesn't give him his hire;
(WEB KJV JPS ASV DBY WBS NAS RSV)
Ezekiel 29:18
Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great service against Tyre: every head was made bald, and every shoulder was worn; yet had he no wages, nor his army, from Tyre, for the service that he had served against it.
(WEB KJV JPS ASV DBY WBS NAS)
Ezekiel 29:19
Therefore thus says the Lord Yahweh: Behold, I will give the land of Egypt to Nebuchadnezzar king of Babylon; and he shall carry off her multitude, and take her spoil, and take her prey; and it shall be the wages for his army.
(WEB KJV JPS ASV DBY WBS NAS RSV)
Hosea 2:12
I will lay waste her vines and her fig trees, about which she has said,'These are my wages that my lovers have given me; and I will make them a forest,' and the animals of the field shall eat them.
(WEB NAS)
Hosea 9:1
Don't rejoice, Israel, to jubilation like the nations; for you were unfaithful to your God. You love the wages of a prostitute at every grain threshing floor.
(WEB NIV)
Micah 1:7
All her idols will be beaten to pieces, and all her temple gifts will be burned with fire, and all her images I will destroy; for of the hire of a prostitute has she gathered them, and to the hire of a prostitute shall they return."
(See NIV)
Haggai 1:6
You have sown much, and bring in little. You eat, but you don't have enough. You drink, but you aren't filled with drink. You clothe yourselves, but no one is warm, and he who earns wages earns wages to put them into a bag with holes in it."
(WEB KJV JPS ASV DBY WBS NAS RSV NIV)
Zechariah 8:10
For before those days there was no wages for man, nor any wages for an animal; neither was there any peace to him who went out or came in, because of the adversary. For I set all men everyone against his neighbor.
(WEB NIV)
Zechariah 11:12
I said to them, "If you think it best, give me my wages; and if not, keep them." So they weighed for my wages thirty pieces of silver.
(WEB NAS RSV)
Malachi 3:5
I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against the perjurers, and against those who oppress the hireling in his wages, the widow, and the fatherless, and who deprive the foreigner of justice, and don't fear me," says Yahweh of Armies.
------
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 7 transitions in Romans 8 to a rejoicing over the change the gospel makes in the lives of those who believe in Jesus. The chapter concludes by confirming, in the strongest terms possible, that believers can never be separated from God’s love: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38–39).
◄ John 5 ►
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The Pool of Bethesda
1Some time later there was a feast of the Jews, and Jesus went up to Jerusalem.
2Now there is in Jerusalem near the Sheep Gate a pool with five covered colonnades, which in Hebrewa is called Bethesda.b 3On these walkwaysc lay a great number of the sick, the blind, the lame, and the paralyzed.d
5One man there had been an invalid for thirty-eight years. 6When Jesus saw him lying there and realized that he had spent a long time in this condition, He asked him, “Do you want to get well?”
7“Sir,” the invalid replied, “I have no one to help me into the pool when the water is stirred. While I am on my way, someone else goes in before me.”
8Then Jesus told him, “Get up, pick up your mat, and walk.”
9Immediately the man was made well, and he picked up his mat and began to walk.
Now this happened on the Sabbath day, 10so the Jews said to the man who had been healed, “This is the Sabbath! It is unlawful for you to carry your mat.”
11But he answered, “The man who made me well told me, ‘Pick up your mat and walk.’”
12“Who is this man who told you to pick it up and walk?” they asked.
13But the man who was healed did not know who it was, for Jesus had slipped away while the crowd was there.
14Afterward, Jesus found the man at the temple and said to him, “See, you have been made well. Stop sinning, or something worse may happen to you.”
15And the man went away and told the Jews that it was Jesus who had made him well.
The Father and the Son
16Now because Jesus was doing these things on the Sabbath, the Jews began to persecute Him. 17But Jesus answered them, “To this very day My Father is at His work, and I too am working.”
18Because of this, the Jews tried all the harder to kill Him. Not only was He breaking the Sabbath, but He was even calling God His own Father, making Himself equal with God.
19So Jesus replied, “Truly, truly, I tell you, the Son can do nothing by Himself, unless He sees the Father doing it. For whatever the Father does, the Son also does. 20The Father loves the Son and shows Him all He does. And to your amazement, He will show Him even greater works than these. 21For just as the Father raises the dead and gives them life, so also the Son gives life to whom He wishes.
22Furthermore, the Father judges no one, but has assigned all judgment to the Son, 23so 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.
24Truly, truly, I tell you, whoever hears My word and believes Him who sent Me has eternal life and will not come under judgment. Indeed, he has crossed over from death to life.
25Truly, truly, I tell you, the hour is coming and has now come when the dead will hear the voice of the Son of God, and those who hear will live. 26For as the Father has life in Himself, so also He has granted the Son to have life in Himself. 27And He has given Him authority to execute judgment, because He is the Son of Man.
28Do not be amazed at this, for the hour is coming when all who are in their graves will hear His voice 29and come out—those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.e
30I can do nothing by Myself; I judge only as I hear. And My judgment is just, because I do not seek My own will, but the will of Him who sent Me.
Testimonies about Jesus
31If I testify about Myself, My testimony is not valid. 32There is another who testifies about Me, and I know that His testimony about Me is valid.
33You have sent to John, and he has testified to the truth. 34Even though I do not accept human testimony, I say these things so that you may be saved.
35John was a lamp that burned and gave light, and you were willing for a season to bask in his light. 36But I have testimony more substantial than that of John. For the works that the Father has given Me to accomplish—the very works I am doing—testify about Me that the Father has sent Me. 37And the Father who sent Me has Himself testified about Me. You have never heard His voice nor seen His form, 38nor does His word abide in you, because you do not believe the One He sent.
The Witness of Scripture
(Luke 16:19–31)
39You pore over the Scriptures because you presume that by them you possess eternal life. These are the very words that testify about Me, 40yet you refuse to come to Me to have life.
41I do not accept glory from men, 42but I know you, that you do not have the love of God within you. 43I have come in My Father’s name, and you have not received Me; but if someone else comes in his own name, you will receive him. 44How can you believe if you accept glory from one another, yet do not seek the glory that comes from the only God?
45Do not think that I will accuse you before the Father. Your accuser is Moses, in whom you have put your hope. 46If you had believed Moses, you would believe Me, because he wrote about Me. 47But since you do not believe what he wrote, how will you believe what I say?”
The apostle Paul clearly taught that we receive the Holy Spirit the moment we receive Jesus Christ as our Savior. First Corinthians 12:13 declares, “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink.” Romans 8:9 tells us that if a person does not possess the Holy Spirit, he or she does not belong to Christ: “You, however, are controlled not by the sinful nature 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.” Ephesians 1:13-14 teaches us that the Holy Spirit is the seal of salvation for all those who believe: “Having 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—to the praise of his glory.”
These three passages make it clear that the Holy Spirit is received at the moment of salvation. Paul could not say that we all were baptized by one Spirit and all given one Spirit to drink if not all of the Corinthian believers possessed the Holy Spirit. Romans 8:9 is even stronger, stating that if a person does not have the Spirit, he does not belong to Christ. Therefore, the possession of the Spirit is an identifying factor of the possession of salvation. Further, the Holy Spirit could not be the “seal of salvation” (Ephesians 1:13-14) if He is not received at the moment of salvation. Many passages make it abundantly clear that our salvation is secured the moment we receive Christ as Savior.
The ministries of the Holy Spirit are often confused. The receiving/indwelling of the Spirit occurs at the moment of salvation. The filling of the Spirit is an ongoing process in the Christian life. We hold that the baptism of the Spirit also occurs at the moment of salvation. Some other Christians do not, believing that the baptism of the Spirit comes subsequent to salvation.
In conclusion, how do we receive the Holy Spirit? We receive the Holy Spirit by simply receiving the Lord Jesus Christ as our Savior (John 3:5-16). When do we receive the Holy Spirit? The Holy Spirit takes up permanent residence in us the moment we believe.
Fair Pay and Work in the Old Testament
- Prompt payment: God tells people not to keep a worker's pay overnight (Leviticus 19:13).
- Daily wages: Workers must get their pay before sunset (Deuteronomy 24:15) because they need it right away.
- Warnings: Prophets warn that cheating a worker of pay is a serious sin (Malachi 3:5, Jeremiah 22:13). [1, 2, 3, 4]
Teachings in the New Testament
- Worker rights: Jesus and Paul state that a worker deserves to be paid fairly (Luke 10:7, 1 Timothy 5:18).
- The Vineyard Parable: Jesus tells a story (Matthew 20:1-16) where a master pays all workers the same daily amount, showing that God is generous.
Spiritual Wages
- The wage of sin: Paul writes that the payment or result of sin is death (Romans 6:23).
- The gift of God: In the same verse, eternal life is a free gift through Jesus Christ, not a earned wage (Romans 6:23).
- Spiritual reward: God rewards people for their faithful work and good choices (1 Corinthians 3:8). [1]
The Bible teaches the importance and appropriateness of churches providing financial support to Christian ministers who admirably serve their congregations. In 1 Timothy 5:18, the apostle Paul cites two passages to back up his claim that church bodies must honor and care for hard-working pastors to prevent them from becoming overworked and underpaid. The first is “Do not muzzle an ox while it is treading out the grain” (NIV). The second is “The laborer is worthy of his hire” (ASV 1901).
In the first instance, Paul cites Deuteronomy 25:4. He reasons that, if God in His law expressed concern for hard-working animals to be fed and cared for, church members ought to show proper consideration for their pastors, teachers, and spiritual leaders, supplying them with a decent wage. It’s good to feed the cow; it’s better to feed your pastor. Paul’s second reference, “The laborer is worthy of his hire” (ASV) or “The laborer deserves his wages” (ESV), is most likely a recitation of Christ’s words: “For the laborer deserves his wages” (Luke 10:7, ESV). Jesus said this to His disciples when He sent them ahead of Him as “laborers into his harvest” (Luke 10:2, ESV), encouraging them to accept hospitality and food from people who would receive them (Luke 10:7–8). Significantly, 1 Timothy 5:18 calls the Gospel of Luke “Scripture.”
In 1 Timothy 5:17, Paul explains further: “The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching.” A study of the term double honor reveals that it refers to both respect and remuneration. The phrase emphasizes generosity. Paul expects the church to provide reasonable pay for a job well done, and failure to do so indicates a shortage of respect and honor for one’s spiritual leaders.
In the Old Testament, the priests and Levites who ministered in worship were supported by the community of believers so that they “could devote themselves to the Law of the LORD” (2 Chronicles 31:4; cf. 1 Corinthians 9:13). Thus, it stands to reason in the New Testament church that those who devote their lives to the work of the gospel should likewise be supported by the congregations they serve.
To the church in Galatia, Paul wrote, “Those who are taught the word of God should provide for their teachers, sharing all good things with them” (Galatians 6:6, NLT). He informed the believers in Corinth, “In the same way, the Lord ordered that those who preach the Good News should be supported by those who benefit from it” (1 Corinthians 9:14, NLT).
It’s true that Paul earned his own living, supporting his ministry work through tentmaking (Acts 18:3; 1 Corinthians 9:3–18; 1 Thessalonians 2:9; 2 Thessalonians 3:8). But Paul explained in detail that his case was an exception for a particular purpose (1 Corinthians 9:4–27).
It’s interesting to note that neither of Paul’s scriptural parallels is particularly complimentary. He first compares Christian ministers to oxen, beasts of burden. Second, he likens them to farmhands. Paul’s illustrations are appropriately chosen, not to demean but to stress that the gospel ministry is hard work. Those who serve well deserve to be honored, appreciated, and paid a fair wage.
Just as it is right for farmers to feed their livestock and employers to pay laborers worthy of their hire, it is proper and essential for the local church to provide adequate financial support to its dedicated Christian ministers.
James offers much practical counsel in his letter, including this stern warning: “My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment” (James 3:1, NKJV). The reason that not many should become teachers is that those who teach incur a stricter judgment. Those who teach ought to know better than those who don’t. Teachers are claiming to know the information and ideally to have mastered it, so they are especially accountable for the content they are teaching.
The scribes and Pharisees were not righteous (Matthew 5:20), even though they were claiming to be and teaching about righteousness. Jesus chastised them for being blind guides (Matthew 15:14). One of the Pharisees, Nicodemus, came to discuss things with Jesus, and Jesus held him accountable as a teacher of Israel. When Nicodemus couldn’t understand what Jesus meant by saying that Nicodemus needed to be born again, Jesus chastised him. Jesus questioned how Nicodemus could be a teacher of Israel and not understand the things about which Jesus was talking (John 3:10). A teacher of spiritual truth should know spiritual truth. This is why James warns his readers that not many should become teachers (James 3:1). Those who teach are held accountable for what they are teaching. If a teacher is teaching incorrectly, then he is causing his listeners to stumble. If a teacher fails to walk in a manner worthy of his teaching, then he is a hypocrite and worthy of further judgment.
James understood that we all stumble in many ways, particularly when it comes to controlling what we say (James 3:2). This is another reason why not many should become teachers—teachers say a lot. He explains the power of the tongue with two illustrations: a bit is small in the mouth of a horse yet directs the whole horse, and a rudder is a small part of the ship but directs the whole ship. In the same way, the tongue is a small but supremely influential part of the body (James 3:3–5). No one can tame the tongue (James 3:8). Because we all stumble in many areas—in the use of our tongues, for example—we all have to be cautious about teaching others, lest we be guilty of hypocrisy.
Paul challenged all believers to be teaching each other, but he recognized that, in order to do that, we need to let the word of Christ dwell richly in us (Colossians 3:16). Only then can we teach well. Paul reminded that we should do everything in the name of the Lord Jesus (Colossians 3:17). That is how we avoid being hypocritical in our lives and in our teaching. In James’ warning to not let many of you become teachers, we find a reminder that we need to be who God designed us to be. We need to walk according to His design before we think about telling others how they should walk.
In another context Paul challenged his readers who had confidence in their ability to guide others. He spoke to those who were confident that they could light the way and guide the blind (Romans 2:19) and to those who believed themselves to be correctors of the foolish and teachers of the immature (Romans 2:20). Did those who teach others also teach themselves, Paul asked, and did those who preached against stealing actually steal from others (Romans 2:21)? Those who spoke against committing adultery—did they commit adultery (Romans 2:22)? Did those who boasted in the law dishonor the Lord by breaking the law (Romans 2:23)? Paul was showing in this context how everyone is guilty in one way or another. James makes a similar point. All are guilty, and there is a stricter judgment for teachers.
Teaching is a serious business, and we need to be careful what we are teaching and even more careful of how we are living. Like Paul cautioned Timothy, guard yourself and your teaching (1 Timothy 4:16).
Romans has the theme of faith (Romans 1:16–17). Paul addresses the process by which faith is produced in the heart in Romans 10:17: “Faith comes from hearing the message, and the message is heard through the word about Christ.”
The first eight chapters of Romans contends with the ideas of positional salvation through faith (Romans 1:18—5:21), the process of growing in holiness through faith (Romans 6:1—8:17), and the future glorification Christians will receive because of faith (Romans 8:18–39). Chapters 9—11 of Romans works from the implied question, “Has God then failed to fulfill His promises to Israel?”
It is within this context that Paul gives the reason for the Israelites’ lack of salvation; namely, they lack faith (Romans 9:32; 10:4). The Israelites are saved through faith in Christ, just like the Gentiles. Eternal salvation does not distinguish between Gentile or Jew but is received through belief in the person and work of Jesus Christ (Romans 10:12–13; 1 Corinthians 15:1–8; Galatians 3:23–29).
In the lead-up to the statement that faith comes by hearing, Romans 10:14–16 explains the requirements for a series of actions to take place. In order for one to “call on the name of the Lord,” he or she must believe. In order to believe, one must hear (or receive the report). In order for one to hear, another has to give the report. And that other won’t give the report unless he or she is sent.
Paul continues in Romans 10:17 to summarize the argument thus far: “So faith comes from hearing, and hearing by the word of Christ” (NASB).
“Faith” is translated from the Greek word pistis, which means “belief, trust, or confidence in someone or something.” It is key to the book of Romans and is used 40 times in the book—three of those occurrences appearing in chapter 10. The verb form of the word is also used 21 times within the book and most often translated as “believe.”
If faith comes by hearing, then what does Paul mean by “hearing”? In this context, it is not simply the physical receiving of sounds by the ear as most English speakers would understand the term. “Hearing” seems to designate something more—the receiving or acceptance of a report. Note the use of the word, translated “message” in Romans 10:16, as Paul quotes Isaiah 53:1: “Lord, who has believed our message?” In Isaiah’s day, the Lord had provided Israel with a message, but the prophet laments that few actually received it. The “hearing” was not attached to simple sounds but to a message or report given. In Romans 10, Paul makes the point that the good news has been given and the people of Israel have heard (Romans 10:18).
The nature of the gospel is a report: a report of God saving people from the wrath they deserve. In order to believe the report, one must receive the report! Faith comes by hearing. It is not a guarantee that the report will result in faith, as Paul makes clear in Romans 10:16. For just as the Israelites refused to believe the message of Isaiah, every human today can refuse to believe the message of the gospel.
The nature of “hearing” also does not require the physical act of hearing with the ear. The report simply needs to be received. For instance, someone could read the gospel through GotQuestions.org and receive it by faith, without an audible word being spoken. As long as the message can be received fully, the medium does not affect the outcome. The content of the message must be “the word about Christ.” As Paul states in 1 Corinthians 15:3–5, the message is “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve” (NASB). Faith that leads to eternal salvation comes after “hearing”; that is, after receiving this message concerning Christ.
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). Paul tells Timothy to warn God’s people “before God against quarreling about words; it is of no value, and only ruins those who listen” (2 Timothy 2:14). Timothy was to command the people in the presence of God to stop fighting over words and stop listening to those who were stirring up trouble with their pointless, hair-splitting debates. The result of getting caught up in such ideas—building theological mountains out of mere foolish talk—would be spiritual ruin.
Show thyself approved means to present yourself to God in such a way that you receive His approval. 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, godless chatter, false knowledge, and departures from the faith (1 Timothy 1:6; 6:20; 2 Timothy 2:16–18). He involves himself “in foolish discussions about spiritual pedigrees or in quarrels and fights about obedience to Jewish laws. These things are useless and a waste of time” (Titus 3:9, NLT). Paul describes the unapproved worker as “arrogant” and someone who “lacks understanding. Such a person has an unhealthy desire to quibble over the meaning of words. This stirs up arguments ending in jealousy, division, slander, and evil suspicions” (1 Timothy 6:4, NLT).
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).
In Matthew 16:18 Jesus announces to Peter and the other disciples that “on this rock” He would build His church. Peter understood that Jesus was the rock on which the church would be built. Peter also recognized that Jesus was referencing Isaiah 8:14, and that Jesus was the Messiah, the rock of offense (1 Peter 2:8). And Peter also understood that the psalmist had indicated that the Messiah would be the cornerstone (1 Peter 2:7). Paul uses this same imagery when he explains that the church was built on the foundation of the apostles and prophets, saying that believers are “fellow citizens with God’s people and also members of his household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone” (Ephesians 2:19–20).
The Hebrew prophets had illustrated the Messiah’s role using an architectural word picture. While the Messiah would be the rock over which the nation of Israel would stumble (Isaiah 8:14), He would also be the cornerstone of something new (Psalm 118:22). God would do something significant to fulfill His promise to Abraham that in Abraham all the peoples of the earth would be blessed (Genesis 12:3b). One of the ways God would fulfill that promise was by Jesus building His church and serving as its cornerstone. In construction, the cornerstone was the first stone laid by which the entire building had a point of reference and could base its structure. After the cornerstone was placed, the foundation was laid. Paul explains that the church was built on the foundation of the apostles and prophets (Ephesians 2:20).
God’s household (Ephesians 2:19), which is made up of Jews and Gentiles—people from every tribe, tongue, and nation (Revelation 5:9)—is built on the foundation of the apostles and prophets, with Christ Himself being the cornerstone. In the building up of the church, God gave apostles and prophets. Their message gave the church a solid foundation. Jesus chose the apostles and commissioned them. They were empowered by the Holy Spirit who guided them into all truth, helping them to remember all that Jesus had spoken to them (John 16:13). Peter explains that the Holy Spirit moved these men, and they spoke from God (2 Peter 1:21). Jesus also gave prophets to the early church. Though their ministry was temporary (1 Corinthians 13:8), it was a way that God communicated with the church in those early, foundational days (see also 2 Peter 1:20–21).
Christ is the cornerstone, and the church was built on the foundation of the apostles and prophets. Once the foundation was complete, the building project moved forward with evangelists and pastors and teachers. Evangelists are those who proclaim the good news of Jesus Christ to those who don’t yet know Him. Pastors and teachers are those who are leading in the church, especially by the teaching of the Word of God to those who do know Jesus. Both roles are needed as the church continues to be built on the foundation of the apostles and prophets.
Jesus and Nicodemus
(Genesis 22:1–10; Romans 5:6–11)
1Now there was a man of the Pharisees named Nicodemus, a leader of the Jews. 2He 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.”
3Jesus replied, “Truly, truly, I tell you, no one can see the kingdom of God unless he is born again.a”
4“How can a man be born when he is old?” Nicodemus asked. “Can he enter his mother’s womb a second time to be born?”
5Jesus answered, “Truly, truly, I tell you, no one can enter the kingdom of God unless he is born of water and the Spirit. 6Flesh is born of flesh, but spirit is born of the Spirit. 7Do not be amazed that I said, ‘Youb must be born again.’ 8The 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.”
9“How can this be?” Nicodemus asked.
10“You are Israel’s teacher,” said Jesus, “and you do not understand these things? 11Truly, truly, I tell you, we speak of what we know, and we testify to what we have seen, and yet you people do not accept our testimony.
12If I have told you about earthly things and you do not believe, how will you believe if I tell you about heavenly things? 13No one has ascended into heaven except the One who descended from heaven—the Son of Man.c 14Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, 15that everyone who believes in Him may have eternal life.d
16For God so loved the world that He gave His one and onlye Son, that everyone who believes in Him shall not perish but have eternal life. 17For God did not send His Son into the world to condemn the world, but to save the world through Him. 18Whoever believes in Him is not condemned, but whoever does not believe has already been condemned, because he has not believed in the name of God’s one and only Son.
19And this is the verdict: The Light has come into the world, but men loved the darkness rather than the Light because their deeds were evil. 20Everyone who does evil hates the Light, and does not come into the Light for fear that his deeds will be exposed. 21But whoever practices the truth comes into the Light, so that it may be seen clearly that what he has done has been accomplished in God.”f
John’s Testimony about Jesus
22After this, Jesus and His disciples went into the Judean countryside, where He spent some time with them and baptized.
23Now John was also baptizing at Aenon near Salim, because the water was plentiful there, and people kept coming to be baptized. 24(For John had not yet been thrown into prison.)
25Then a dispute arose between John’s disciples and a certain Jewg over the issue of ceremonial washing. 26So John’s disciples came to him and said, “Look, Rabbi, the One who was with you beyond the Jordan, the One you testified about—He is baptizing, and everyone is going to Him.”
27John replied, “A man can receive only what is given him from heaven. 28You yourselves can testify that I said, ‘I am not the Christ, but am sent ahead of Him.’ 29The 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. 30He must increase; I must decrease.
31The 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.h 32He testifies to what He has seen and heard, yet no one accepts His testimony. 33Whoever accepts His testimony has certified that God is truthful. 34For the One whom God has sent speaks the words of God, for God gives the Spirit without limit.
35The Father loves the Son and has placed all things in His hands. 36Whoever believes in the Son has eternal life. Whoever rejects the Son will not see life. Instead, the wrath of God remains on him.”i
The events that occurred in the “upper room,” also known as the “Cenacle,” are described in Matthew 26:1–29, Mark 14:12–25, Luke 22:7–20, and John 13:1–38. During these last hours that Jesus spent with His beloved friends, He ate with them, instituted the New Covenant in His blood, gave them last-minute instructions and encouragement, and prayed His “high priestly prayer” over them. Then He went out to face the sorrow, betrayal, rejection, and death for which He had come into the world.
This poignant last meeting with His disciples, whom He loved, begins with an object lesson from Jesus. The disciples had been arguing about who among them was the greatest (Luke 22:24), displaying a distinctly ungodly perspective. Jesus quietly rose and began to wash their feet, a task normally performed by the lowest, most menial slave. By this simple act, Jesus reminded them that His followers are those who serve one another, not those who expect to be served. He went on to explain that, unless the Lamb of God cleanses a person’s sin, that person will never be clean: “Unless I wash you, you have no part with me” (John 13:8).
During the Last Supper, Jesus also identifies the traitor, Judas, who would betray Him to the authorities and bring about His arrest. It is indicative of the disciples’ weak faith that each of them considered the possibility that he might be the traitor. But Jesus confirmed that it was none other than Judas, whom He instructed to leave and do quickly what he had to do.
After Judas’s departure, Jesus instituted the New Covenant in His blood, a new command that those who follow Him are to love one another and live by the power of the Holy Spirit. We remember this act each time we observe the Christian ordinance of communion, celebrating Christ’s body broken for us and His blood shed for us. After this, Jesus made His first prediction of Peter’s coming denial (Luke 22:31-38).
The apostle John gives us very little information about the events of the evening in the upper room. He does tell us that Jesus prayed over the disciples in what is called His “high priestly prayer” in John 17 because the following chapter begins by saying that after He had spoken those words, He and the disciples went to the Garden of Gethsemane, where He was betrayed. The prayer of Jesus for the disciples is the culmination of His dealings with them and is a poignant reminder of His deep love and concern for them. Knowing that He would soon be leaving them, He committed them to the care of His Father, asking that they may be one and asking that the Father keep them in Jesus’ name (verse 11). He asks His Father to keep them from the evil one (verse 15) and to sanctify them by the truth, which is His Word (verse 17). He applies this same prayer to believers in all ages, saying, “I do not ask for these only, but also for those who will believe in me through their word” (verse 20).
Many of the events of the upper room echo down to us today. We live under the New Covenant instituted at that time, we observe the ordinance of the Lord’s Supper in remembrance of that night (1 Corinthians 11:23–26), and we live under the blessing of His prayer for all those who love and follow Him.
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.
Jesus washing the feet of the disciples (John 13:1–17) occurred in the upper room during the Last Supper and has significance in three ways. For Jesus, it was the display of His humility and servanthood in forgiving sinners. For the disciples, the washing of their feet displayed a mindset in direct contrast to their heart attitude at that time. For us, washing feet is symbolic of our role in the body of Christ.
Walking in sandals on the roads of Israel in the first century made it imperative that feet be washed before a communal meal. People ate reclining at low tables, and feet were very much in evidence. When Jesus rose from the Last Supper and began to wash the feet of the disciples (John 13:4), He was doing the work of the lowliest of servants. The disciples must have been stunned at this act of humility and condescension—that Jesus, their Lord and Master, should wash the feet of His disciples. Washing feet was more properly their work, but no one had volunteered for the job. Jesus came to earth not as King and Conqueror but as the suffering Servant of Isaiah 53. As He revealed in Matthew 20:28, He came “not to be served but to serve, and to give his life as a ransom for many.” The humility expressed by Jesus’ act with towel and basin foreshadowed His ultimate act of humility and love on the cross.
Jesus’ attitude was in direct contrast to that of the disciples, who had recently been arguing among themselves as to which of them was the greatest (Luke 22:24). There was no servant present in the upper room to wash their feet, and it never occurred to them to wash one another’s feet. When the Lord Himself stooped to this lowly task, they were stunned into silence. Peter was profoundly uncomfortable with the Lord washing his feet, and he protested: “You shall never wash my feet” (John 13:8a).
Then Jesus said something that must have further shocked Peter: “Unless I wash you, you have no part with me” (John 13:8b), prompting Peter, whose love for the Savior was genuine, to request a complete washing (verse 9). Then Jesus explained, “Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you” (verse 10). The disciples had “bathed,” and they were all “clean” but one—Judas, who would betray Him (verse 11).
So, Jesus’ act of washing the disciples’ feet illustrated their spiritual cleansing. Jesus is the One who forgives. Peter and the rest had experienced the full cleansing of salvation and did not need to be bathed again in the spiritual sense. Salvation is a one-time act of justification by faith. What follows is the lifelong process of sanctification: a daily washing away of the stain of sin. As we walk through the world, some of the world’s spiritual filth will cling to us, and that needs to be washed away—forgiven by Christ (see 1 John 1:9). Peter and the other disciples—all except Judas, who never belonged to Christ—needed only this minor cleansing.
When we come to Christ for salvation, He condescends to wash our sins away, and we can be sure that His forgiveness is permanent and complete (2 Corinthians 5:21). But, just as a bathed person needed to wash his feet periodically, we need periodic cleansing from the effects of living in the flesh in a sin-cursed world. This is sanctification, done by the power of the Holy Spirit who lives within us, through the “washing of water by the Word” (Ephesians 5:26), given to equip us for every good work (2 Timothy 3:16–17).
Further, when Jesus washed the disciples’ feet, He told them (and us), “I have given you an example, that you should do as I have done to you” (John 13:15). As His followers, we are to emulate Him, serving one another in lowliness of heart and mind, seeking to build one another up in humility and love. Part of that humble service is to forgive one another (Colossians 3:13). When we seek the preeminence, neglect to serve others, or refuse to forgive, we displease the Lord. True greatness in His kingdom is attained by those with a servant’s heart (Mark 9:35; 10:44), and they will be greatly blessed (John 13:17).
In John 10 Jesus presents Himself as the Good Shepherd and, in a debate with the Jewish leaders, makes the claim, “I and the Father are one” (John 10:30). It was a bold statement—one His audience found quite audacious—and it reveals much about who Jesus is.
Five key observations can be made concerning this passage. First, Jesus claimed to be one with God in the sense of being equal to Him. Jesus did not claim to be merely a messenger or prophet of God, but of equal power with God.
Second, His audience understood that Jesus was claiming equality with God the Father. In verse 31, “The Jews picked up stones again to stone him.” Why? Blasphemy was a crime punishable by death according to the Jewish Law. When Jesus asked why they were planning to kill Him, they answered, “For blasphemy, because you, a mere man, claim to be God” (John 10:33). If Jesus had been lying or deceived, His statement would have been blasphemous. In fact, the only way His words were not blasphemy is if Jesus was telling the truth about His equality with God.
Third, Jesus referred to Himself as God’s Son and to God as His Father (John 10:36–37). He used Psalm 82:6 to show that the Messiah has the right to claim the title “Son of God.”
Fourth, Jesus claimed that that Father sent Him: “the one whom the Father set apart as his very own and sent into the world” (John 10:36). In this statement, Jesus claimed preexistence in the Father’s presence. No biblical prophet had ever made such a claim before; yet Jesus claimed to exist before Abraham (John 8:58).
Fifth, Jesus only stated that the Jews did not believe Him; He never said they misunderstood His claim to be God. John 10:38 notes, “Even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.” Jesus was not correcting a misunderstanding. They understood what He said perfectly. He was correcting their willful rejection of Him.
Colossians 1:16–17 affirms Jesus’ same teaching: “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. He is before all things, and in him all things hold together.” John 1:1 explicitly notes that Jesus was both with God in the beginning and was God.
In summary, Jesus claimed to be one with the Father as part of a larger argument to note that He had existed from eternity past, lived in perfect oneness with the Father, held the same power as God, and was sent by God the Father’s authority. Unfortunately, He was rejected as divine by the Jewish leaders. Jesus’ claim to have equal power as the Father was not blasphemy. It was the plain truth.
◄ 2 Corinthians 5 ►
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BSB [BAB BLB BIB MSB] Par ▾
Our Eternal Dwelling
(Romans 8:18–27)
1For we know that if the earthly tent we live in is dismantled, we have a building from God, an eternal house in heaven, not built by human hands. 2For in this tent we groan, longing to be clothed with our heavenly dwelling, 3because when we are clothed, we will not be found naked. 4For while we are in this tent, we groan under our burdens, because we do not wish to be unclothed but clothed, so that our mortality may be swallowed up by life. 5And it is God who has prepared us for this very purpose and has given us the Spirit as a pledge of what is to come.
6Therefore we are always confident, although we know that while we are at home in the body, we are away from the Lord. 7For we walk by faith, not by sight. 8We are confident, then, and would prefer to be away from the body and at home with the Lord. 9So we aspire to please Him, whether we are at home in this body or away from it. 10For we must all appear before the judgment seat of Christ, that each one may receive his due for the things done in the body, whether good or bad.
Ambassadors for Christ
11Therefore, since we know what it means to fear the Lord, we try to persuade men. What we are is clear to God, and I hope it is clear to your conscience as well. 12We are not commending ourselves to you again. Instead, we are giving you an occasion to be proud of us, so that you can answer those who take pride in appearances rather than in the heart.
13If we are out of our mind, it is for God; if we are of sound mind, it is for you. 14For Christ’s love compels us, because we are convinced that One died for all, therefore all died. 15And 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.
16So from now on we regard no one according to the flesh. Although we once regarded Christ in this way, we do so no longer. 17Therefore if anyone is in Christ, he is a new creation.a The old has passed away. Behold, the new has come!
18All this is from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation: 19that God was reconciling the world to Himself in Christ, not counting men’s trespasses against them. And He has committed to us the message of reconciliation.
20Therefore we are ambassadors for Christ, as though God were making His appeal through us. We implore you on behalf of Christ: Be reconciled to God. 21God made Him who knew no sin to be sinb on our behalf, so that in Him we might become the righteousness of God.
◄ Zechariah 4 ►
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BSB [BAB BLB BIB MSB] Par ▾ The Vision of the Lampstand and Olive Trees
1Then the angel who was speaking with me returned and woke me, as a man is awakened from his sleep.
2“What do you see?” he asked.
“I see a solid gold lampstand,” I replied, “with a bowl at the top and seven lamps on it, with seven spouts to the lamps. 3There are also two olive trees beside it, one on the right side of the bowl and the other on its left.”
4“What are these, my lord?” I asked the angel who was speaking with me.
5“Do you not know what they are?” replied the angel.
“No, my lord,” I answered.
6So 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. 7What are you, O great mountain? Before Zerubbabel you will become a plain. Then he will bring forth the capstone accompanied by shouts of ‘Grace, grace to it!’”
8Then the word of the LORD came to me, saying, 9“The hands of Zerubbabel have laid the foundation of this house, and his hands will complete it. Then you will know that the LORD of Hosts has sent me to you. 10For who has despised the day of small things? But these seven eyesa of the LORD, which scan the whole earth, will rejoice when they see the plumb lineb in the hand of Zerubbabel.”
11Then I asked the angel, “What are the two olive trees on the right and left of the lampstand?” 12And I questioned him further, “What are the two olive branches beside the two gold pipes from which the golden oilc pours?”
13“Do you not know what these are?” he inquired.
“No, my lord,” I replied.
14So he said, “These are the two anointed onesd who are standing beside the Lord of all the earth.”e
Footnotes:
10 a Or facets
10 b Or the chosen capstone
12 c Hebrew from which the gold
14 d Hebrew the two sons of new oil
14 e See Revelation 11:4.
John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” The Gospel of John begins much like Genesis, the “book of beginnings.” The account of creation in Genesis begins with the phrase In the beginning (Genesis 1:1), which is translated from the Hebrew word bereshit. In the Septuagint (the Greek Old Testament), which shares the same language as the Gospel of John, the words used in Genesis 1:1a are identical with John 1:1a: en arche, or “in the beginning.”
“In the beginning was the Word” (John 1:1). To the audience receiving the gospel, John’s intentions in this statement would be clear—“the Word” is connected with the God of Israel, the Creator of all things. John further explains this idea two verses later in John 1:3, “All things came into being through Him, and apart from Him nothing came into being that has come into being” (NASB). “The Word” is the sole means by which reality finds its existence—He is the Creator of all things, and without Him no created thing would exist. Before anything was created, “the Word” existed.
“The Word” is used within the first chapter of John four times. The context for each occurrence is used to
• describe the eternality of “the Word” (1:1a)
• describe the distinction of “the Word” from God (1:1b)
• describe the identity of “the Word” as God (1:1c)
• identify the person described by the phrase the Word (1:14)
Jesus Christ is “the Word” that was in the beginning (see John 1:14–18). “Word” comes from the Greek term logos. Logos would have been a familiar concept for both the Jews (Psalm 33:6) and the Greeks. The Jew would understand the word of God to point to creative and communicative acts of their personal God. Greek philosophers utilized the concept to identify the reason, thinking, or mind of divine authority as words were utilized to explain the thinking of the one using them. To both potential groups receiving John’s writing, the emphasis on the object behind “the Word” was clear.
Interestingly, John utilizes Logos in the first verse of his prologue (John 1:1–18) while explaining it in the last verse of the prologue. Much like Paul explains Jesus as revelatory (Hebrews 1:1–3; Colossians 1:15–20), John shows that Jesus is the complete revelation of God when he states, “He [Jesus] has explained Him [the Father]” (John 1:18, NASB).
“The Word” also finds connection with the Hebrew word dabar, which means “word, matter, word of God.” This Hebrew word, in connection with God’s name, Yahweh, appears 261 times in the Hebrew Old Testament and is translated most typically as “the word of the Lord.” The repeated usage of the phrase establishes a foundational connection between God and His personal interaction with His creation. Not only was everything created through the use of words (Genesis 1:3, 6, 9, 11, 14, 20, 24, 26), but God continues to interact with that creation through the use of words (2 Timothy 3:16–17) and the Word (John 14:6).
The statement “In the beginning was the Word” encapsulates the eternality of the Word, the creating power of the Word, and the revelatory nature of the Word. As John later defines the Word as being Jesus (John 1:14–18), the purpose of the Gospel of John becomes clear—“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). Jesus is the revelatory and actual eternal Creator—the object of the Christian’s faith. He is not simply a representation of God, but He is God, and He has always been so: “In the beginning was the Word.” The remaining chapters of the Gospel of John endeavor to show this statement to be true.
In 1 Samuel 21, David is on the run from Saul. David comes to the town of Nob, where the tabernacle was, and meets with Ahimelech the priest. David asks for food, but Ahimelech has nothing but the showbread, which was consecrated for use in the tabernacle. Despite the law that reserved the showbread exclusively for the sons of Aaron (Leviticus 24:9), “the priest gave him the consecrated bread, since there was no bread there except the bread of the Presence that had been removed from before the Lord and replaced by hot bread on the day it was taken away” (1 Samuel 21:6).
The issue of David eating the showbread comes up in Jesus’ response to the Pharisees when they accuse Him of breaking the Sabbath. His disciples had been picking some kernels of grain and eating them as they walked through a field (Matthew 12:1–8; Mark 2:23–28; Luke 6:1–5). The Pharisees objected: “Look!” they said to Jesus. “Your disciples are doing what is unlawful on the Sabbath” (Matthew 12:2).
In response, Jesus cites 1 Samuel 21: “Haven’t you read what David did when he and his companions were hungry? He entered the house of God, and he and his companions ate the consecrated bread—which was not lawful for them to do, but only for the priests” (Matthew 12:3–4). Jesus seems to use what David did regarding the showbread as a justification for what His disciples were doing. If that is the case, then David must have been in the right. There are several views on if or why it was allowable for David to eat the showbread.
Some have postulated that, since this was the old bread for the priests to eat, not fresh bread currently in use, the priests could give it to someone else. However, there is nothing in the law regarding the showbread that indicates that the priests were allowed to give it away—they were supposed to eat it (Leviticus 24:8–9).
Later in the narrative of 1 Samuel, Saul accuses the priest of “inquiring of God” for David (1 Samuel 22:13). This fact leads some to suggest that the priest asked for and received special permission from the Lord to give the bread to David. However, the text is not clear that the priest did actually inquire of the Lord for David, much less that the inquiry was about bread and that the Lord responded affirmatively. This view goes beyond anything even remotely suggested in the text.
Third, some suggest that, in the case of an emergency, the ceremonial rules could be set aside for the “greater good.” David seems to appeal to the priest on this basis, and, ultimately, this may have been why the priest gave him the bread. The priest did make sure that David and his men had “kept themselves from women” (1 Samuel 21:4–5), as sexual relations would have made them ceremonially unclean for the day (see Leviticus 15:18).
Finally, it is possible that both David and the priests simply have an inadequate understanding of the law. They both seem to assume that, if David’s men are in a state of ritual purity, then eating the showbread would be proper. (Of course, it is also possible that this was simply a quick justification that would not have held up under scrutiny.)
If Jesus had never commented on this incident, there would be little question about David’s actions. In fleeing for his life, he lied to a priest, tricked him perhaps, and ate bread that was not meant for him. While David was a man after God’s own heart (1 Samuel 13:14), he had many failures and shortcomings, and he is not an example to follow in every instance.
The words of Jesus seem to make clear that David was violating the law by eating the showbread. Jesus says it was unlawful: “He went into the house of God, and he and his companions broke the law by eating the sacred loaves of bread” (Matthew 12:4, NLT). Taken at face value, these words show that David was a lawbreaker.
On the other hand, it is possible that Jesus was using irony when He said David did what was “not lawful.” Jesus could have been using what today we call “air quotes.” In the next verse, Jesus also says that the priests “desecrate” the Sabbath in the performance of their Sabbath-day duties (Matthew 12:5). It is obvious that, when Jesus uses the word desecrate, He is speaking tongue-in-cheek. Could He be doing the same thing with the description not lawful in verse 4?
As Jesus pointed out, priests work on the Sabbath, so, clearly, there are some exceptions to the Sabbath-day rule (Matthew 12:5). Could this also imply that there are some “common sense” exceptions to other laws—such as the one regarding the special bread that David ate? In Matthew 12:7 Jesus quotes from the Old Testament: “I desire mercy not sacrifice” (Hosea 6:6). This suggests that alleviating human suffering is more important than following the letter of the law. Yes, David broke the letter of the law, but those in need received mercy.
In a parallel passage, Jesus states, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27). In other words, the Sabbath was designed to serve and benefit man, not the other way around. Caring for human needs takes precedence over keeping the letter of the law. Jesus uses this principle of caring for others as a rationale for healing on the Sabbath (Matthew 12:9–14). This line of reasoning corresponds with the third view, above: in cases of emergency or to extend mercy, the ceremonial rules can be bent. There’s no need to stand on ceremony when someone is in distress.
In the same context, Jesus also points out that He is Lord of the Sabbath (Matthew 12:8; Luke 6:5). That is, He is the One who makes the rules—a definite claim to deity. As Lord of the Sabbath, He can determine what is allowable on the Sabbath. Certainly, God could have granted David special permission to eat the showbread, just as Jesus could grant special permission for the disciples to pick and eat grain on the Sabbath.
Jesus’ main point seems to be that the Pharisees are being hypocritical nitpickers. What David did was not lawful, yet they saw David as a great hero. What Jesus’ disciples did was lawful since they were not truly harvesting grain but simply plucking some grains to munch on as they walked along. The Pharisees did not condemn David for actually breaking the law, but they were willing to condemn Jesus for doing something that was actually allowable.
If the Pharisees justified David in eating the showbread because of the “greater good,” then they should have no problem with what Jesus did. If the Pharisees justified David on the premise that God could have given him special permission, then they should have no problem with Jesus, the Lord of the Sabbath, who had the authority to make exceptions. If they had no problem with David, a flawed man doing something unlawful, then they should have no problem with David’s greater Son doing something they did not like, but which was legal. Ultimately, Jesus’ commentary is not on what David did but on the Pharisees’ opinion of David versus their treatment of Jesus, the Son of David.
It seems clear that, when David ate the showbread, he broke the law, as he did many other times in other ways. God overlooked David’s sins in view of the final sacrifice that would be offered on the cross (Romans 3:25–26).
There are many places in the Old Testament where the biblical characters do things that are neither condemned nor commended. In such instances, we must be careful about using their actions as patterns to follow.
◄ Genesis 2 ►
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BSB [BAB BLB BIB MSB] Par ▾ The Seventh Day
(Exodus 16:22–30; Hebrews 4:1–11)
1Thus the heavens and the earth were completed in all their vast array. 2And by the seventh day God had finished the work He had been doing; so on that day He rested from all His work.a
3Then God blessed the seventh day and sanctified it, because on that day He rested from all the work of creation that He had accomplished.
Man and Woman in the Garden
4This is the account of the heavens and the earth when they were created, in the day that the LORDb God made them.
5Now no shrub of the field had yet appeared on the earth, nor had any plant of the field sprouted, for the LORD God had not yet sent rain upon the earth, and there was no man to cultivate the ground. 6But springsc welled up from the earth and watered the whole surface of the ground.
7Then the LORD God formed man from the dust of the ground and breathed the breath of life into his nostrils, and the man became a living being.d
8And the LORD God planted a garden in Eden, in the east, where He placed the man He had formed. 9Out of the ground the LORD God gave growth to every tree that is pleasing to the eye and good for food. And in the middle of the garden were the tree of life and the tree of the knowledge of good and evil.
10Now a river flowed out of Eden to water the garden, and from there it branched into four headwaters:
11The name of the first river is the Pishon; it winds through the whole land of Havilah, where there is gold. 12And the gold of that land is pure, and bdellium and onyx are found there.
13The name of the second river is the Gihon; it winds through the whole land of Cush.
14The name of the third river is the Tigris; it runs along the east side of Assyria.
And the fourth river is the Euphrates.
15Then the LORD God took the man and placed him in the Garden of Eden to cultivate and keep it.
16And the LORD God commanded him, “You may eat freely from every tree of the garden, 17but you must not eat from the tree of the knowledge of good and evil; for in the day that you eat of it, you will surely die.”
18The LORD God also said, “It is not good for the man to be alone. I will make for him a suitable helper.”
19And out of the ground the LORD God formed every beast of the field and every bird of the air, and He brought them to the man to see what he would name each one. And whatever the man called each living creature, that was its name. 20The man gave names to all the livestock, to the birds of the air, and to every beast of the field. But for Adame no suitable helper was found.
21So the LORD God caused the man to fall into a deep sleep, and while he slept, He took one of the man’s ribsf and closed up the area with flesh. 22And from the rib that the LORD God had taken from the man, He made a woman and brought her to him. 23And the man said:
“This is now bone of my bones
and flesh of my flesh;
she shall be called ‘woman,’
for out of man she was taken.”
24For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.g
25And the man and his wife were both naked, and they were not ashamed.
Footnotes:
2 a Cited in Hebrews 4:4
4 b LORD or GOD, with capital letters, represents the proper name of the God of Israel and the one true God, transliterated from the Hebrew as YHWH; here and throughout the Scriptures.
6 c Or mist
7 d Or a living soul; cited in 1 Corinthians 15:45
20 e Or the man, as in verses 19 and 21
21 f Or took part of the man’s side; similarly in verse 22
24 g LXX and the two will become one flesh; cited in Matthew 19:5, Mark 10:7–8, 1 Corinthians 6:16, and Ephesians 5:31
Job 28:12–19 informs us that wisdom is priceless “beyond rubies.” It cannot be purchased “with the finest gold,” silver, or any precious stones. What, then, did Solomon mean when he said, “Buy the truth and do not sell it—wisdom, instruction and insight as well” (Proverbs 23:23)?
Rather than suggesting that truth, wisdom, instruction, or insight can be bought like a commodity, Solomon urges wisdom seekers to value truth highly and never give it up. Wisdom is the ability to correctly apply truth, knowledge, experience, insight, or common sense. In the original Hebrew, the word translated as “buy” here means “to get something, often through one’s efforts or as compensation.” The “buying” of truth involves effort and sacrifice. The wise person will do whatever it takes to gain truth, wisdom, instruction, and insight, which are far better than gold and silver (see Proverbs 16:16). Once a person takes hold of truth, he should never let it go.
The word rendered “sell” in Proverbs 23:23 comes from a Hebrew verb meaning “to exchange or deliver something for money or its equivalent.” Solomon advises the wise person to get truth and keep it. Don’t exchange truth for anything or sell it later. Truth will hold its value, and the person who has it is truly rich. The apostle Paul warns that godless people have foolishly “exchanged the truth about God for a lie” and pursued idolatry (Romans 1:18–25). Instead of buying the truth, they sell themselves out to the lie of a darkened, shameful, sin-filled life.
Solomon’s encouragement to hold tightly to truth and wisdom echoes in Proverbs 4:7: “The beginning of wisdom is this: Get wisdom. Though it cost all you have, get understanding.” Truth, discernment, understanding, knowledge, insight—these are all priceless possessions that must be sought out and secured through determined exertion (Proverbs 18:15). The things of God are beyond compare, as Jesus taught in the Parable of the Hidden Treasure: “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” (Matthew 13:44). Jesus also compared the kingdom of heaven to “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 13:45–46).
John Bunyan, in his allegory The Pilgrim’s Progress, illustrates Proverbs 23:23 in the scene of Vanity Fair. The pilgrims Christian and Faithful are passing through Vanity Town, a place that kept a year-round fair. The vendors there “sold all sorts of vanity” (Signet Classics, 1981, p. 84). The two pilgrims stood out from the crowd by adamantly refusing to do any sort of business; in fact, they “cared not so much as to look upon [the merchandise]” (ibid., p. 86). Things quickly came to a head: “One chanced mockingly, beholding the carriage of the men, to say unto them, What will ye buy? But they, looking gravely upon him, answered, ‘We buy the truth.’ [Prov. 23:23] At that there was an occasion taken to despise the men the more; some mocking, some taunting, some speaking reproachfully, and some calling upon others to smite them. At last things came to a hubbub and great stir in the fair, insomuch that all order was confounded” (ibid., p. 86). In a world full of baubles, we, like Bunyan’s brave men, must commit to buying only the truth.
God is the essence of truth (Numbers 23:19; Psalm 33:4; Isaiah 65:16; Jeremiah 10:10; John 3:33), and He wants His people to reflect His truth in their lives (Psalm 15:1–5; Ephesians 4:25). The Lord delights in His children who buy the truth and do not sell it (Proverbs 12:22). To His faithful followers, Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free” (John 8:31–32).
Jesus Christ is the embodiment and complete revelation of God’s truth: “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we live in fellowship with the true God because we live in fellowship with his Son, Jesus Christ. He is the only true God, and he is eternal life” (1 John 5:20, NLT). Jesus told His disciple Thomas, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). When we accept Jesus Christ as our Lord and Savior, we “come to a knowledge of the truth” (1 Timothy 2:3–4)—we “buy the truth and not sell it”—we lay hold of the truth and never let it go.
The gospel of our salvation is “the message of truth” (Ephesians 1:13; Galatians 2:5; Colossians 1:5). When we receive Jesus Christ, we also gain “the Spirit of truth” who guides us “into all truth” (John 16:13; see also 1 John 5:6). Jesus explained, “I will ask the Father, and he will give you another advocate to help you and be with you forever—the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you” (John 14:16–17; see also John 15:26).
Truth is a rarity, but that’s only part of what makes it so valuable. Truth aligns with what is real; it reflects God’s character; it guides us through life. Once we possess the truth, no amount of wheedling, cajoling, rationalizing, mocking, or threatening should ever cause us to part with it.
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◄ Genesis 3 ►
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BSB [BAB BLB BIB MSB] Par ▾ The Serpent’s Deception
(Romans 5:12–21)
1Now the serpenta was more crafty than any beast of the field that the LORD God had made. And he said to the woman, “Did God really say, ‘You must not eat from any tree in the garden?’”
2The woman answered the serpent, “We may eat the fruit of the trees of the garden, 3but about the fruit of the tree in the middle of the garden, God has said, ‘You must not eat of it or touch it, or you will die.’”
4“You will not surely die,” the serpent told the woman. 5“For God knows that in the day you eat of it, your eyes will be opened and you will be like God, knowing good and evil.”
6When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it.
7And the eyes of both of them were opened, and they knew that they were naked; so they sewed together fig leaves and made coverings for themselves.
God Arraigns Adam and Eve
8Then the man and his wife heard the voice of the LORD God walking in the garden in the breezeb of the day, and they hid themselves from the presence of the LORD God among the trees of the garden.
9But the LORD God called out to the man, “Where are you?”
10“I heard Your voice in the garden,” he replied, “and I was afraid because I was naked; so I hid myself.”
11“Who told you that you were naked?” asked the LORD God. “Have you eaten from the tree of which I commanded you not to eat?”
12And the man answered, “The woman whom You gave me, she gave me fruit from the tree, and I ate it.”
13Then the LORD God said to the woman, “What is this you have done?”
“The serpent deceived me,” she replied, “and I ate.”
The Fate of the Serpent
14So the LORD God said to the serpent:
“Because you have done this,
cursed are you above all livestock
and every beast of the field!
On your belly will you go,
and dust you will eat,
all the days of your life.
15And I will put enmity between you and the woman,
and between your seed and her seed.
He will crush your head,
and you will strike his heel.c”
The Punishment of Mankind
16To the woman He said:
“I will sharply increase your pain in childbirth;
in pain you will bring forth children.
Your desire will be for your husband,d
and he will rule over you.”
17And to Adam He said:
“Because you have listened to the voice of your wife
and have eaten from the tree
of which I commanded you not to eat,
cursed is the ground because of you;
through toil you will eat of it
all the days of your life.
18Both thorns and thistles it will yield for you,
and you will eat the plants of the field.
19By the sweat of your brow
you will eat your bread,
until you return to the ground--
because out of it were you taken.
For dust you are,
and to dust you shall return.”
20And Adam named his wife Eve,e because she would be the mother of all the living.
The Expulsion from Paradise
21And the LORD God made garments of skin for Adam and his wife, and He clothed them.
22Then the LORD God said, “Behold, the man has become like one of Us, knowing good and evil. And now, lest he reach out his hand and take also from the tree of life, and eat, and live forever...”
23Therefore the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. 24So He drove out the man and stationed cherubim on the east side of the Garden of Eden, along with a whirling sword of flame to guard the way to the tree of life.
Footnotes:
1 a Hebrew nachash, translated in this chapter as serpent, is translated in most cases as snake.
8 b Or at the breezy (time); Hebrew unto the Ruach
15 c Or He will bruise your head, and you will bruise his heel. The same Hebrew root for crush, bruise, or strike appears twice in this verse.
16 d Or You will desire to control your husband
20 e Eve sounds like the Hebrew for giving life or living.
when you were young, you dressed yourself and walked where you wanted;
Ecclesiastes 11:9
Rejoice, O young man, while you are young, and let your heart be glad in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, but know that for all these things God will bring you to judgment.
Psalm 119:9
How can a young man keep his way pure? By guarding it according to Your word.
Proverbs 20:29
The glory of young men is their strength, and gray hair is the splendor of the old.
but when you are old, you will stretch out your hands,
John 12:32-33
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.
2 Peter 1:14
because I know that this tent will soon be laid aside, as our Lord Jesus Christ has made clear to me.
Ecclesiastes 12:1
Remember your Creator in the days of your youth, before the days of adversity come and the years approach of which you will say, “I find no pleasure in them,”
and someone else will dress you and lead you where you do not want to go.”
John 18:12-13
Then the band of soldiers, with its commander and the officers of the Jews, arrested Jesus and bound Him. / They brought Him first to Annas, who was the father-in-law of Caiaphas, the high priest that year.
Luke 22:54
Then they seized Jesus, led Him away, and took Him into the house of the high priest. And Peter followed at a distance.
Acts 21:33-34
The commander came up and arrested Paul, ordering that he be bound with two chains. Then he asked who he was and what he had done. / Some in the crowd were shouting one thing, and some another. And since the commander could not get at the truth because of the uproar, he ordered that Paul be brought into the barracks.
John 13:36
“Lord, where are You going?” Simon Peter asked. Jesus answered, “Where I am going, you cannot follow Me now, but you will follow later.”
John 12:33
He said this to indicate the kind of death He was going to die.
Acts 21:11
Coming over to us, he took Paul’s belt, bound his own feet and hands, and said, “The Holy Spirit says: ‘In this way the Jews of Jerusalem will bind the owner of this belt and hand him over to the Gentiles.’”
Matthew 26:34
“Truly I tell you,” Jesus declared, “this very night, before the rooster crows, you will deny Me three times.”
Treasury of ScriptureTruly, truly, I say to you, When you were young, you gird yourself, and walked where you would: but when you shall be old, you shall stretch forth your hands, and another shall gird you, and carry you where you would not.
but.
John 13:36
Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.
Acts 12:3,4
And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) …
another.
Acts 21:11
And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.
thou wouldest not.
John 12:27,28
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour…
2 Corinthians 5:4
For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
Will you lay down your life for Me?
This question from Jesus to Peter highlights the theme of sacrificial love and commitment. In the cultural context of the time, laying down one's life was the ultimate act of loyalty and devotion. Jesus is challenging Peter's understanding of true discipleship, which requires self-denial and a willingness to follow Christ even unto death. This echoes Jesus' earlier teachings in John 12:25, where He speaks of losing one's life to keep it for eternal life.Jesus replied.
The direct response from Jesus indicates His awareness of Peter's impending failure. It underscores Jesus' omniscience and His understanding of human frailty. This moment is pivotal as it sets the stage for Peter's later restoration and transformation, showing that Jesus' knowledge of our weaknesses does not preclude His love and plans for us.
Truly, truly, I tell you,
The double "truly" (or "amen, amen" in Greek) is a solemn affirmation used by Jesus to emphasize the certainty and importance of what He is about to say. This phrase is used throughout the Gospels to introduce significant truths, underscoring the reliability and authority of Jesus' words.
before the rooster crows,
The mention of the rooster crowing is a time marker, indicating the early morning hours. In the cultural and historical context, the rooster's crow was a familiar sound marking the end of the night and the beginning of a new day. This detail adds urgency and specificity to Jesus' prediction, highlighting the immediacy of Peter's denial.
you will deny Me three times.
The prediction of Peter's threefold denial is significant in its repetition, symbolizing completeness and emphasizing the gravity of Peter's forthcoming actions. This prophecy is fulfilled in the accounts of the Gospels (e.g., Matthew 26:69-75), illustrating the weakness of human resolve without divine strength. It also serves as a powerful reminder of the need for humility and reliance on God's grace. The number three often signifies completeness in biblical literature, further underscoring the totality of Peter's denial.
Persons / Places / Events
1. Jesus Christ
The central figure of the New Testament, the Son of God, who is speaking to His disciples during the Last Supper. He is preparing them for His impending crucifixion and resurrection.
2. Peter (Simon Peter)
One of Jesus' closest disciples, known for his impulsive nature and strong declarations of loyalty. In this passage, Jesus predicts Peter's denial.
3. The Last Supper
The final meal Jesus shares with His disciples before His crucifixion, during which He institutes the Lord's Supper and delivers important teachings.
4. The Rooster Crowing
A significant event that marks the fulfillment of Jesus' prediction about Peter's denial. It serves as a symbol of Peter's failure and the beginning of his repentance.
5. Denial of Jesus
The act of Peter denying any association with Jesus, which occurs three times before the rooster crows, as Jesus predicted.
Teaching Points
Human Weakness and Divine Foreknowledge
Jesus' prediction of Peter's denial demonstrates His divine knowledge and understanding of human frailty. We must recognize our own weaknesses and rely on God's strength.
The Importance of Humility
Peter's overconfidence serves as a warning against pride. We should approach our faith with humility, acknowledging our need for God's grace and guidance.
Repentance and Restoration
Peter's account does not end with his denial. His repentance and restoration by Jesus illustrate the power of forgiveness and the opportunity for redemption.
The Role of Prayer in Spiritual Warfare
Jesus' prayer for Peter highlights the importance of prayer in overcoming spiritual challenges. We should be diligent in prayer, both for ourselves and others.
Faithfulness in Trials
Despite Peter's failure, he ultimately becomes a pillar of the early Church. This encourages us to remain faithful, even when we falter, trusting in God's plan for our lives.
Bible Study Questions and Answers
1. What is the meaning of John 13:38?
2. How does John 13:38 challenge us to examine our own faithfulness to Christ?
3. What does Peter's denial teach about human weakness and reliance on God's strength?
4. How can John 13:38 inspire us to remain steadfast in trials?
5. What scriptural connections highlight the importance of humility and repentance after failure?
6. How can we prepare spiritually to avoid denying Christ in difficult situations?
7. Why did Jesus predict Peter's denial in John 13:38?
8. How does Peter's denial fulfill Jesus' prophecy in John 13:38?
9. What does John 13:38 reveal about human weakness and faith?
10. What are the top 10 Lessons from John 13?
The Greek word agape is often translated “love” in the New Testament. How is “agape love” different from other types of love? The essence of agape love is goodwill, benevolence, and willful delight in the object of love. Unlike our English word love, agape is not used in the New Testament to refer to romantic or sexual love. Nor does it refer to close friendship or brotherly love, for which the Greek word philia is used. Agape love involves faithfulness, commitment, and an act of the will. It is distinguished from the other types of love by its lofty moral nature and strong character. Agape love is beautifully described in 1 Corinthians 13.
Outside of the New Testament, the word agape is used in a variety of contexts, but in the vast majority of instances in the New Testament it carries distinct meaning. Agape is almost always used to describe the love that is of and from God, whose very nature is love itself: “God is love” (1 John 4:8). God does not merely love; He is love. Everything God does flows from His love. Agape is also used to describe our love for God (Luke 10:27), a servant’s faithful respect to his master (Matthew 6:24), and a man’s attachment to things (John 3:19).
The type of love that characterizes God is not a sappy, sentimental feeling such as we often hear portrayed. God loves because that is His nature and the expression of His being. He loves the unlovable and the unlovely, not because we deserve to be loved or because of any excellence we possess, but because it is His nature to love and He must be true to His nature.
Agape love is always shown by what it does. God’s love is displayed most clearly at the cross. “God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved” (Ephesians 2:4–5, ESV). We did not deserve such a sacrifice, “but God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8). God’s agape love is unmerited, gracious, and constantly seeking the benefit of the ones He loves. The Bible says we are the undeserving recipients of His lavish agape love (1 John 3:1). God’s demonstration of agape love led to the sacrifice of the Son of God for those He loves.
We are to love others with agape love, whether they are fellow believers (John 13:34) or bitter enemies (Matthew 5:44). Jesus gave the parable of the Good Samaritan as an example of sacrifice for the sake of others, even for those who may care nothing at all for us. Agape love as modeled by Christ is not based on a feeling; rather, it is a determined act of the will, a joyful resolve to put the welfare of others above our own.
Agape love does not come naturally to us. Because of our fallen nature, we are incapable of producing such a love. If we are to love as God loves, that love—that agape—can only come from its Source. This is the love that “has been poured out into our hearts through the Holy Spirit, who has been given to us” when we became His children (Romans 5:5; cf. Galatians 5:22). “This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters” (1 John 3:16). Because of God’s love toward us, we are able to love one another.
and the two will become one flesh.’
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.
Matthew 19:5
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’?
Ephesians 5:31
“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,
Matthew 19:6
So they are no longer two, but one flesh. Therefore what God has joined together, let man not separate.”
Malachi 2:15
Has not the LORD made them one, having a portion of the Spirit? And why one? Because He seeks godly offspring. So guard yourselves in your spirit and do not break faith with the wife of your youth.
1 Corinthians 7:3-4
The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. / The wife does not have authority over her own body, but the husband. Likewise the husband does not have authority over his own body, but the wife.
but one flesh.
1 Corinthians 6:16-17
Or don’t you know that he who unites himself with a prostitute is one with her in body? For it is said, “The two will become one flesh.” / But he who unites himself with the Lord is one with Him in spirit.
Ephesians 5:28-29
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.
Genesis 2:23
And the man said: “This is now bone of my bones and flesh of my flesh; she shall be called ‘woman,’ for out of man she was taken.”
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.
Ephesians 5:31
“For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.”
Matthew 19:5
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’?
1 Corinthians 6:16
Or don’t you know that he who unites himself with a prostitute is one with her in body? For it is said, “The two will become one flesh.”
1 Corinthians 7:10-11
To the married I give this command (not I, but the Lord): A wife must not separate from her husband. / But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife.
Malachi 2:15
Has not the LORD made them one, having a portion of the Spirit? And why one? Because He seeks godly offspring. So guard yourselves in your spirit and do not break faith with the wife of your youth.
Matthew 19:6
So they are no longer two, but one flesh. Therefore what God has joined together, let man not separate.”
Treasury of ScriptureAnd they two shall be one flesh: so then they are no more two, but one flesh.
one flesh.
1 Corinthians 6:16
What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.
Ephesians 5:28
So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
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Mark 10
1. Jesus disputes with the Pharisees concerning divorce;
13. blesses the children that are brought unto him;
17. resolves a rich man how he may inherit everlasting life;
23. tells his disciples of the danger of riches;
28. promises rewards to those who forsake all for the gospel;
32. foretells his death and resurrection;
35. bids the two ambitious suitors to think rather of suffering with him;
46. and restores to Bartimaeus his sight.
When the woman saw that the tree was good for food
Deuteronomy 8:3
He humbled you, and in your hunger He gave you manna to eat, which neither you nor your fathers had known, so that you might understand that man does not live on bread alone, but on every word that comes from the mouth of the LORD.
Matthew 4:4
But Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’”
and pleasing to the eyes,
Joshua 7:21
When I saw among the spoils a beautiful cloak from Shinar, two hundred shekels of silver, and a bar of gold weighing fifty shekels, I coveted them and took them. They are hidden in the ground inside my tent, with the silver underneath.”
2 Samuel 11:2
One evening David got up from his bed and strolled around on the roof of the palace. And from the roof he saw a woman bathing—a very beautiful woman.
and that it was desirable for obtaining wisdom,
Proverbs 4:7
Wisdom is supreme; so acquire wisdom. And whatever you may acquire, gain understanding.
James 1:5
Now if any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
Proverbs 2:6
For the LORD gives wisdom; from His mouth come knowledge and understanding.
she took the fruit and ate it.
James 1:14-15
But each one is tempted when by his own evil desires he is lured away and enticed. / Then after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.
1 Timothy 2:14
And it was not Adam who was deceived, but the woman who was deceived and fell into transgression.
She also gave some to her husband who was with her, and he ate it.
Hosea 6:7
But they, like Adam, have transgressed the covenant; there they were unfaithful to Me.
Romans 5:19
For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.
1 Corinthians 15:22
For as in Adam all die, so in Christ all will be made alive.
Romans 5:12
Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned.
2 Corinthians 11:3
I am afraid, however, that just as Eve was deceived by the serpent’s cunning, your minds may be led astray from your simple and pure devotion to Christ.
1 John 2:16
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.
Matthew 4:1-11
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.” …
Treasury of ScriptureAnd when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also to her husband with her; and he did eat.
saw.
Joshua 7:21
When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.
Judges 16:1,2
Then went Samson to Gaza, and saw there an harlot, and went in unto her…
pleasant.
Ezekiel 24:16,21,25
Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down…
to the eyes.
Genesis 6:2
That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.
Genesis 39:7
And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me.
Joshua 7:21
When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.
and did.
1 Timothy 2:14
And Adam was not deceived, but the woman being deceived was in the transgression.
and he did eat.
Genesis 3:12,17
And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat…
Hosea 6:7
But they like men have transgressed the covenant: there have they dealt treacherously against me.
Romans 5:12-19
Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: …
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Genesis 3
1. The serpent deceives Eve.
6. Both she and Adam transgress the divine command, and fall into sin.
8. God arraigns them.
14. The serpent is cursed.
15. The promised seed.
16. The punishment of mankind.
21. Their first clothing.
22. Their expulsion from paradise.
In Jesus’ High Priestly Prayer, Jesus prays to His Father, saying, “Sanctify them by the truth; your word is truth” (John 17:17). In this verse, Jesus communicates two important facts: God’s Word is truth—God’s Word equals truth—and it’s by that truth that God sanctifies us, or sets us apart for holy service to Himself.
In the same prayer, Jesus prays for His disciples and all who will believe in Him through the gospel (John 17:20). Believers accept God’s words (John 17:6) and accept Jesus as God’s Word (John 17:8). God is truth, and His truth brings salvation to all who accept it (Titus 2:11). Further, God’s written and living Word will sustain believers as they are in the world (John 17:14).
In the High Priestly Prayer in John 17, Jesus confirms that He brought the message of salvation to the world: “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3). Jesus’ mission of bringing the truth has been accomplished (John 17:4), and He turns the focus of His prayer to God working through the disciples and other believers. He confirms that believers will be rejected by the world for believing “Your word is truth,” but believers are also assured joy, God’s protection from the evil one, and sanctification by God’s Word (John 17:13–19).
The Old and New Testaments both affirm that the words recorded in the Bible are God’s words and that they are true. Since God cannot lie, His Word is truth: “As for God, his way is perfect: The Lord’s word is flawless” (Psalm 18:30). Since God is eternal and unchanging, His Word is always the same: “Heaven and earth will pass away, but my words will never pass away” (Matthew 24:35; cf. Isaiah 40:8). Jesus uses the Word as He rebukes the devil who was tempting Him: “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God’” (Matthew 4:4; cf. Deuteronomy 8:3).
If we want to know truth, we will look in God’s written Word (2 Timothy 3:16–17) and look to Jesus Christ (John 14:6; 2 Corinthians 4:6; Hebrews 1:3). John refers to Jesus Christ in John 1:1–2, saying, “In the beginning was the Word. And the Word was with God and the Word was God. He was in the beginning with God.” The Word is God’s total message, and Jesus embodied that full message, which is why He is called the “Logos,” or “Word,” of God (Colossians 1:19; 2:9). God is truth. His Word is truth. Salvation comes by accepting Jesus and agreeing that “Your word is truth.”
Jesus said, “Your word is truth.” When we look at the Bible, we see truth. The Bible does not merely contain the truth; it is the truth. Every word is truth, in every part of the Bible. “The words of the LORD are flawless, like silver purified in a crucible, like gold refined seven times” (Psalm 12:6). This is the doctrine of the verbal, plenary inspiration of Scripture.
How we respond to God’s written Word and the Word made flesh has an eternal impact on us. Since God’s Word is truth, rejecting the Bible and rejecting Jesus is rejecting God Himself. Believing, cherishing, studying, and obeying God’s Word is the key to salvation, understanding God, and living abundantly (John 10:10). No matter what we may face in this world, we are sustained by the truth prayed over us in Jesus’ prayer: “Sanctify them by the truth; your word is truth” (John 17:17).
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and the two will become one flesh.
This phrase is a direct reference to Genesis 2:24, where God establishes the institution of marriage. In the biblical context, marriage is seen as a divine covenant, not merely a social contract. The "two" refers to a man and a woman, highlighting the complementary nature of the genders as designed by God. The concept of "one flesh" signifies a profound unity, not just physically but also spiritually and emotionally. This unity is a reflection of the relationship between Christ and the Church, as described in Ephesians 5:31-32. The phrase underscores the permanence and exclusivity intended in marriage, which was counter-cultural in both ancient Jewish and Greco-Roman societies, where divorce and polygamy were more common.So they are no longer two,
This part emphasizes the transformation that occurs in marriage. The individual identities are not lost, but they are united in a new, shared identity. This unity is meant to be holistic, affecting all aspects of life. In the historical context, this teaching was radical, as it challenged the prevailing views on marriage and divorce. Jesus' statement here reinforces the idea that marriage is not just a legal arrangement but a divine union. This unity is also a type of the unity believers have with Christ, as seen in John 17:21-23, where Jesus prays for His followers to be one as He and the Father are one.
but one flesh.
The repetition of "one flesh" serves to reinforce the inseparability and unity of the marital bond. This concept is foundational to the biblical understanding of marriage and is echoed in other scriptures, such as 1 Corinthians 6:16, which warns against sexual immorality by highlighting the sacredness of becoming "one flesh." Theologically, this unity is a reflection of the Trinity, where distinct persons exist in perfect unity. Culturally, this teaching elevates the status of marriage, calling for fidelity and commitment. It also serves as a prophetic picture of the ultimate union between Christ and His bride, the Church, as depicted in Revelation 19:7-9.
Persons / Places / Events
1. Jesus Christ
The central figure in the Gospel of Mark, who is teaching about marriage and divorce in this passage.
2. Pharisees
Religious leaders who often challenged Jesus, including on matters of the law such as marriage.
3. Disciples
Followers of Jesus who are present during this teaching and often seek further explanation.
4. Genesis
The book of the Bible from which Jesus quotes, specifically Genesis 2:24, to emphasize the divine intention for marriage.
5. Marriage
The institution being discussed, which Jesus affirms as a union created by God.
Teaching Points
Divine Design for Marriage
Marriage is not merely a social contract but a divine institution established by God. It reflects His intention for unity and partnership.
Unity in Marriage
The phrase "one flesh" signifies a profound unity that goes beyond physical union to include emotional, spiritual, and relational oneness.
Permanence of Marriage
Jesus' teaching underscores the permanence of marriage, challenging the cultural norms of His time and ours that treat marriage as temporary or disposable.
Reflecting Christ and the Church
Christian marriages are called to reflect the relationship between Christ and the Church, characterized by love, sacrifice, and mutual submission.
Guarding the Sanctity of Marriage
Believers are encouraged to honor and protect the sanctity of marriage, recognizing it as a covenant before God.
Bible Study Questions and Answers
1. What is the meaning of Mark 10:8?
2. How does Mark 10:8 define the unity between husband and wife?
3. What does "one flesh" imply for marital relationships in today's society?
4. How does Genesis 2:24 relate to the teaching in Mark 10:8?
5. How can couples practically live out the "one flesh" principle daily?
6. In what ways can churches support marriages based on Mark 10:8's teachings?
7. How does Mark 10:8 define the concept of marriage in Christian theology?
8. What historical context influenced the writing of Mark 10:8?
9. How does Mark 10:8 relate to the concept of unity in marriage?
10. What are the top 10 Lessons from Mark 10?
What Does Mark 10:8 Mean
The two“and the two …” (Mark 10:8)
•Scripture consistently presents marriage as the union of one man and one woman, beginning with Genesis 1:27 and affirmed in Genesis 2:18, 22.
•By saying “the two,” Jesus echoes Genesis 2:24, underlining that marriage is God’s idea, not a human invention.
•Each spouse enters the covenant as a distinct person, created in the image of God (Matthew 19:4; Ephesians 5:28-29).
Will become“… will become …” (Mark 10:8)
•“Become” points to a decisive act and an ongoing reality. At the wedding, God joins the couple (Matthew 19:6), yet their unity is also cultivated over a lifetime (Colossians 3:12-14).
•The phrase carries covenant weight (Malachi 2:14); marriage is more than a contract—it is a binding promise initiated before God.
•Practical outworking: leaving parents’ primary authority, cleaving to the spouse, and forming a new household (Genesis 2:24).
One flesh“… one flesh.” (Mark 10:8)
•Physical union is included, but the phrase reaches further, embracing spiritual, emotional, and practical oneness (1 Corinthians 6:16; Proverbs 5:18-19).
•In Ephesians 5:31-32 Paul ties “one flesh” to Christ and His church, showing marriage as a living parable of the gospel.
•This unity demands exclusivity and faithfulness (Hebrews 13:4), safeguarding both partners and any children God may give (Malachi 2:15).
No longer two“So they are no longer two …” (Mark 10:8)
•Jesus interprets the Genesis text, emphasizing permanence. What was “two” is now a single, God-fashioned entity (Matthew 19:6).
•Oneness shapes decisions—finances, priorities, time, and ministry—because the couple now pursues a shared life (Ecclesiastes 4:9-12).
•Individual uniqueness remains, yet it is harmonized for mutual good and God’s glory (1 Peter 3:7).
But one flesh“… but one flesh.” (Mark 10:8)
•The repetition underscores how seriously God views marriage: it is not to be undone by casual choice (Romans 7:2; Malachi 2:16).
•Permanence offers security, fostering trust and deep intimacy.
•The statement anticipates verse 9: “Therefore what God has joined together, let man not separate” (Mark 10:9). Jesus roots marital fidelity in God’s creative authority, not merely cultural expectation.
summaryMark 10:8 affirms that marriage, designed by God, unites one man and one woman into a single, inseparable “one flesh” relationship. The couple enters a lifelong covenant, leaving old ties to build a unified life in every dimension. Jesus’ words call spouses to exclusive, faithful, enduring commitment, reflecting the steadfast love of Christ for His people.
Parallel Commentaries ...
Greek
and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.
the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
two
δύο (dyo)
Adjective - Nominative Masculine Plural
Strong's 1417: Two. A primary numeral; 'two'.
will become
ἔσονται (esontai)
Verb - Future Indicative Middle - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.
one
μίαν (mian)
Adjective - Accusative Feminine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.
flesh.’
σάρκα (sarka)
Noun - Accusative Feminine Singular
Strong's 4561: Flesh, body, human nature, materiality; kindred.
So
ὥστε (hōste)
Conjunction
Strong's 5620: So that, therefore, so then, so as to. From hos and te; so too, i.e. Thus therefore.
they are
εἰσὶν (eisin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.
no longer
οὐκέτι (ouketi)
Adverb
Strong's 3765: No longer, no more. Also ouk eti from ou and eti; not yet, no longer.
two,
δύο (dyo)
Adjective - Nominative Masculine Plural
Strong's 1417: Two. A primary numeral; 'two'.
but
ἀλλὰ (alla)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.
one
μία (mia)
Adjective - Nominative Feminine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.
flesh.
σάρξ (sarx)
Noun - Nominative Feminine Singular
Strong's 4561: Flesh, body, human nature, materiality; kindred.
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NT Gospels: Mark 10:8 And the two will become one flesh (Mar Mk Mr)
◄ 1 Corinthians 6 ►
Book Sum People Topics Que
BSB [BAB BLB BIB MSB] Par ▾ Lawsuits among Believers
1If any of you has a grievance against another, how dare he go to law before the unrighteous instead of before the saints! 2Do you not know that the saints will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? 3Do you not know that we will judge angels? How much more the things of this life!
4So if you need to settle everyday matters, do you appoint as judges those of no standing in the church? 5I say this to your shame. Is there really no one among you wise enough to arbitrate between his brothers? 6Instead, one brother goes to law against another, and this in front of unbelievers!
7The very fact that you have lawsuits among you means that you are thoroughly defeated already. Why not rather be wronged? Why not rather be cheated? 8Instead, you yourselves cheat and do wrong, even against your own brothers!a
Members of Christ
9Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral, nor idolaters, nor adulterers, nor men who submit to or perform homosexual acts, 10nor thieves, nor the greedy, nor drunkards, nor verbal abusers, nor swindlers, will inherit the kingdom of God. 11And 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.
12“Everything is permissible for me,” but not everything is beneficial. “Everything is permissible for me,” but I will not be mastered by anything. 13“Food for the stomach and the stomach for food,” but God will destroy them both. The body is not intended for sexual immorality, but for the Lord, and the Lord for the body. 14By His power God raised the Lord from the dead, and He will raise us also.
15Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and unite them with a prostitute? Never! 16Or don’t you know that he who unites himself with a prostitute is one with her in body? For it is said, “The two will become one flesh.”b 17But he who unites himself with the Lord is one with Him in spirit.
The Temple of the Holy Spirit
(Romans 12:1–8; 1 Corinthians 3:16–23)
18Flee from sexual immorality. Every other sin a man can commit is outside his body, but he who sins sexually sins against his own body. 19Do you not know that your body is a temple of the Holy Spirit who is in you, whom you have received from God? You are not your own; 20you were bought at a price. Therefore glorify God with your body.c
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” (ESV). 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.
Ideas like moral relativism, situational ethics, and subjectivism make staying on the right path all the more challenging and perplexing. Worldly voices claim, “There are many paths to God,” “There’s no such thing as absolute truth,” and “Just do what feels right to you.” 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).
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.
Footnotes:
8 a Literally do wrong, and this to brothers!
16 b Genesis 2:24 (see also LXX)
20 c BYZ and TR include and with your spirit, which belong to God.
What Does John 13:38 Mean
Will you lay down your life for Me?•
Jesus picks up Peter’s confident pledge in the previous verse (John 13:37) and echoes it back to him.
• Peter’s intent is genuine, as seen when he later draws a sword in Gethsemane (John 18:10), yet zeal alone cannot sustain faith under pressure (cf. Matthew 26:33–35).
• The question exposes the gap between human resolve and divine foreknowledge: God knows the future and our frailty even when we feel strongest (Psalm 139:1–4).
• By asking, Jesus readies Peter—and us—to see that self-reliance must give way to dependence on Christ (Proverbs 3:5–6; John 15:5).
Truly, truly, I tell you• This double “amen” marks a solemn, unquestionable truth (John 1:51; 5:24).
• Jesus’ words carry absolute authority; what He now predicts will unfold exactly as spoken (Numbers 23:19).
• The phrase also shifts the focus from Peter’s promise to Jesus’ certainty, reminding believers that Scripture’s declarations stand above human intentions (Isaiah 55:11).
before the rooster crows•
Jesus sets a precise time marker, underscoring His control over unfolding events (Mark 14:30).
• The approaching dawn mirrors the spiritual darkness that will soon surround the disciples (Luke 22:53).
• Even in this detail, Scripture shows that God’s timeline is exact, reinforcing trust in every prophetic word (2 Peter 1:19).
you will deny Me three times.•
The prophecy proves literal: Peter later disowns Jesus, growing more emphatic with each denial (Luke 22:54–62).
• Three failures highlight complete breakdown; yet Jesus already anticipates Peter’s restoration (Luke 22:31–32; John 21:15–17).
• The warning teaches that anyone can stumble, but grace abounds for repentance (1 John 1:9; 2 Timothy 2:12–13).
• It also reveals Christ’s unwavering love: He foresees the sin yet still heads to the cross for Peter—and for us (Romans 5:8).
summary
John 13:38 pairs Peter’s bold claim with Jesus’ certain prophecy, contrasting human confidence with divine omniscience. Christ’s question exposes self-reliance; His “truly, truly” affirms the unfailing authority of His word; the rooster’s crow sets God’s precise timetable; and the triple denial displays both human weakness and the Savior’s ready mercy. The verse calls believers to trust not in their own resolve but in the Lord who knows, warns, forgives, and restores.
Ellicott's Commentary for English Readers
(38) wilt thou lay down thy life for my sake?--Comp. for this phrase Note on John 10:11. The pronouns are emphatic, and there is a solemn emphasis in the repetition of what St. Peter had said. He was using words of which he knew not the full meaning. He spoke of laying down his life for his Lord. He would hereafter be able to follow, because his Lord would lay down His own life for him.For the remainder of the verse, comp. Notes on Matthew 26:34; Mark 14:30; and Luke 22:34.
Pulpit Commentary
Verse 38. - With infinite pathos and pity Christ took up the words of Peter: Jesus answereth, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not have crowed, till thou hast denied me thrice. In Matthew 26:31-35 and Mark 11:27-31 the announcement of Peter's fate is made on the way to the garden of Gethsemane; Luke's account (Luke 22:31, etc.) may harmonize chronologically with this statement of John; but from all we know of Peter, it is probable that, after his long silence maintained during the discourse of John 14-17, his love may have been so quickened and deepened as to have once more induced the reiteration of his fidelity and his willingness to die for and with his Master, only to receive again a more explicit warning of his weakness. Towards the close of the sixteenth chapter of this Gospel, the Lord warns all his disciples of their inability to stand the tremendous test to which they would soon be exposed. If we reject the "harmony," and refuse to double the prediction, we should be strongly inclined, with Meyer and Lucke, to accept the higher credibility of John's chronology than that of Matthew or Mark. The extraordinary character of this prediction, recorded in all four Gospels, is one of the most vivid proofs of our Lord's supernatural power, and in its detail and definiteness places him among those who claim attention from their absolute knowledge, and not their vague guess of the future. Yet there was no fate in this prediction; for Peter is afterwards warned, entreated, prayed for even, by Immanuel.
Teachings about Divorce
(Matthew 19:1–12)
1Then Jesus left that place and went into the region of Judea, beyond the Jordan. Again the crowds came to Him and He taught them, as was His custom.
2Some Pharisees came to test Him. “Is it lawful for a man to divorce his wife?” they inquired.
3“What did Moses command you?” He replied.
4They answered, “Moses permitted a man to write his wife a certificate of divorce and send her away.”a
5But Jesus told them, “Moses wrote this commandment for you because of your hardness of heart. 6However, from the beginning of creation, ‘God made them male and female.’b 7‘For this reason a man will leave his father and mother and be united to his wife,c 8and the two will become one flesh.’d So they are no longer two, but one flesh. 9Therefore what God has joined together, let man not separate.”
10When they were back inside the house, the disciples asked Jesus about this matter. 11So He told them, “Whoever divorces his wife and marries another woman commits adultery against her. 12And if a woman divorces her husband and marries another man, she commits adultery.”
Jesus Blesses the Children
(Matthew 19:13–15; Luke 18:15–17)
13Now people were bringing the little children to Jesus for Him to place His hands on them, and the disciples rebuked those who brought them.
14But when Jesus saw this, He was indignant and told them, “Let the little children come to Me, and do not hinder them! For the kingdom of God belongs to such as these. 15Truly I tell you, anyone who does not receive the kingdom of God like a little child will never enter it.” 16And He took the children in His arms, placed His hands on them, and blessed them.
The Rich Young Man
(Matthew 19:16–30; Luke 18:18–30)
17As Jesus started on His way, a man ran up and knelt before Him. “Good Teacher,” he asked, “what must I do to inherit eternal life?”
18“Why do you call Me good?” Jesus replied. “No one is good except God alone. 19You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not bear false witness, do not cheat others, honor your father and mother.’e”
20“Teacher,” he replied, “all these I have kept from my youth.”
21Jesus 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.f”
22But the man was saddened by these words and went away in sorrow, because he had great wealth.
23Then Jesus looked around and said to His disciples, “How hard it is for the rich to enter the kingdom of God!”
24And the disciples were amazed at His words.
But Jesus said to them again, “Children, how hard it is to enterg the kingdom of God! 25It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.”
26They were even more astonished and said to one another, “Who then can be saved?”
27Jesus looked at them and said, “With man this is impossible, but not with God. For all things are possible with God.”
28Peter began to say to Him, “Look, we have left everything and followed You.”
29“Truly I tell you,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for My sake and for the gospel 30will fail to receive a hundredfold in the present age—houses and brothers and sisters and mothers and children and fields, along with persecutions—and in the age to come, eternal life. 31But many who are first will be last, and the last will be first.”
The Third Prediction of the Passion
(Matthew 20:17–19; Luke 18:31–34)
32As they were going up the road to Jerusalem, Jesus was walking ahead of them. The disciples were amazed, but those who followed were afraid. Again Jesus took the Twelve aside and began to tell them what was going to happen to Him: 33“Look, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and scribes. They will condemn Him to death and will deliver Him over to the Gentiles, 34who will mock Him and spit on Him and flog Him and kill Him. And after three days He will rise again.”
The Request of James and John
(Matthew 20:20–28)
35Then James and John, the sons of Zebedee, came to Jesus and declared, “Teacher, we want You to do for us whatever we ask.”
36“What do you want Me to do for you?” He inquired.
37They answered, “Grant that one of us may sit at Your right hand and the other at Your left in Your glory.”
38“You do not know what you are asking,” Jesus replied. “Can you drink the cup I will drink, or be baptized with the baptism I will undergo?”
39“We can,” the brothers answered.
“You will drink the cup that I drink,” Jesus said, “and you will be baptized with the baptism that I undergo. 40But to sit at My right or left is not Mine to grant. These seats belong to those for whomh they have been prepared.”
41When the ten heard about this, they became indignant with James and John. 42So Jesus called them together and said, “You know that those regarded as rulers of the Gentiles lord it over them, and their superiors exercise authority over them. 43But it shall not be this way among you. Instead, whoever wants to become great among you must be your servant, 44and whoever wants to be first must be the slave of all. 45For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”
Jesus Heals Bartimaeus
(Matthew 20:29–34; Luke 18:35–43)
46Next, they came to Jericho. And as Jesus and His disciples were leaving Jericho with a large crowd, a blind beggar named Bartimaeus, the son of Timaeus, was sitting beside the road. 47When he heard that it was Jesus of Nazareth, he began to cry out, “Jesus, Son of David, have mercy on me!”
48Many people admonished him to be silent, but he cried out all the louder, “Son of David, have mercy on me!”
49Jesus stopped and said, “Call him.”
So they called the blind man. “Take courage!” they said. “Get up! He is calling for you.”
50Throwing off his cloak, Bartimaeus jumped up and came to Jesus.
51“What do you want Me to do for you?” Jesus asked.
“Rabboni,” said the blind man, “let me see again.”
52“Go,” said Jesus, “your faith has healed you.” And immediately he received his sight and followed Jesus along the road.
Footnotes:
4 a See Deuteronomy 24:1.
6 b Genesis 1:27; Genesis 5:2
7 c NE and WH do not include and be united to his wife.
8 d Genesis 2:24 (see also LXX)
19 e Exodus 20:12–16; Deuteronomy 5:16–20
21 f BYZ and TR Then come, take up the cross, and follow Me.
24 g BYZ and TR how hard it is for those who trust in riches to enter
40 h Literally Mine to grant, but for whom
Matthew 19:6
So they are no longer two, but one flesh. Therefore what God has joined together, let man not separate.”
Mark 10:8
and the two will become one flesh.’ So they are no longer two, but one flesh.
1 Corinthians 6:16
Or don’t you know that he who unites himself with a prostitute is one with her in body? For it is said, “The two will become one flesh.”
Matthew 19:4-6
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.”
Mark 10:6-9
However, from the beginning of creation, ‘God made them male and female.’ / ‘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. …
1 Corinthians 7:2-4
But because there is so much sexual immorality, each man should have his own wife, and each woman her own husband. / The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. / The wife does not have authority over her own body, but the husband. Likewise the husband does not have authority over his own body, but the wife.
“Truly, truly, I tell you,
John 1:51
Then He declared, “Truly, truly, I tell you, you will all see heaven open and the angels of God ascending and descending on the Son of Man.”
John 3:3
Jesus replied, “Truly, truly, I tell you, no one can see the kingdom of God unless he is born again.”
John 5:24
Truly, truly, I tell you, whoever hears My word and believes Him who sent Me has eternal life and will not come under judgment. Indeed, he has crossed over from death to life.
before the rooster crows,
Mark 13:35
Therefore keep watch, because you do not know when the master of the house will return—whether in the evening, at midnight, when the rooster crows, or in the morning.
Matthew 26:74-75
At that he began to curse and swear to them, “I do not know the 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.
you will deny Me three times.
Mark 14:66-72
While Peter was in the courtyard below, one of the servant girls of the high priest came down / and saw him warming himself there. She looked at Peter and said, “You also were with Jesus the Nazarene.” / But he denied it. “I do not know or even understand what you are talking about,” he said. Then he went out to the gateway, and the rooster crowed. …
Luke 22:56-62
A servant girl saw him seated in the firelight and looked intently at him. “This man also was with Him,” she said. / But Peter denied it. “Woman, I do not know Him,” he said. / A short time later, someone else saw him and said, “You also are one of them.” But Peter said, “Man, I am not.” …
John 18:17
At this, the servant girl watching the door said to Peter, “Aren’t you also one of this man’s disciples?” “I am not,” he answered.
John 18:27
Peter denied it once more, and immediately a rooster crowed.
Matthew 26:75
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.
Proverbs 16:18
Pride goeth before destruction, and an haughty spirit before a fall.
Proverbs 28:26
He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
Proverbs 29:23
A man's pride shall bring him low: but honour shall uphold the humble in spirit.
The cock.
John 18:16,17,25-27
But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter…
Matthew 26:34,69-75
Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice…
Mark 14:30,66-72
And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice…
Ephesians 5:25–33 contains vital instructions for husbands in their relationship with their wives. Verse 25 gives the basic command: “Husbands, love your wives.” In case anyone wonders, the Greek word for “love” here is a form of agape. Husbands are to love their wives with God’s kind of love—selfless, sacrificial, and unconditional. For a husband to love his wife, he must truly desire what is best for her, and he must work for that best, regardless of the cost to himself.
The standard by which husbands are to love their wives is stated outright, and it’s a high standard, indeed: “Just as Christ loved the church and gave himself up for her” (Ephesians 5:25). The love of Christ took Him to the cross; the love of a husband for his wife will involve a similar giving of himself, even if the end result is not as bloody. Such is the nature of true love that it is willing to sacrifice for the loved one. Such is the nature of marriage that God intends husbands to sacrifice for their wives.
The goal of husbands loving their wives is also addressed. Christ’s goal for the church (His “bride”) is “to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless” (Ephesians 5:26–27). Husbands cannot sanctify their wives exactly like Christ sanctifies the church, but they can set the spiritual goal of their wives being all that Christ wants them to be. Then husbands can, in love, work toward helping their wives achieve that goal of Christlikeness. Husbands who love their wives remember that they are “fellow heir[s] of the grace of life” (1 Peter 3:7, NASB).
The Bible also gives husbands a practical way to gauge the authenticity of their love for their wives: are they caring for their wives’ needs in a way comparable to how they care for themselves? “Husbands ought to love their wives as their own bodies. He who loves his wife loves himself. After all, no one ever hated their own body, but they feed and care for their body, just as Christ does the church” (Ephesians 5:28–29). The “one-flesh” principle comes into play here. Selfishness has no place in a marriage. And, ironically, as a husband meets the needs of his wife, he will find that he himself reaps the benefits. Note, too, that the standard for husbands’ love of their wives comes back to Christ’s love of the church.
The remainder of the passage in Ephesians 5 deals with the principle of leave and cleave (verse 31) and emphasizes once again the connection between the marriage relationship and the relationship of Christ and His church (verse 32).
Too often, husbands look earlier in Ephesians 5 and latch on to verse 22: “Wives, submit yourselves to your own husbands as you do to the Lord.” Husbands sometimes take it upon themselves to make sure their wives submit to their authority. However, verse 22 was not written to husbands. It is specifically addressing wives. Husbands are never told to enforce their wives’ submission. Rather, husbands are told to love their wives (verse 25). Verses 25 through 32 are for husbands, and that is what they should focus on.
What is a husband’s responsibility? To love his wife. Without selfishness, without reservation, and without condition. Love her as Christ loved the church unto death (see John 13:1). Love her, seek her best good, sacrifice for her benefit, give yourself to her wholeheartedly, and, when that’s all done, love her some more.
Truly, truly, I tell you
This phrase, often translated as "Verily, verily" or "Amen, amen," is used by Jesus to emphasize the truth and importance of what He is about to say. It is a solemn affirmation, indicating that the following statement is of great significance. This double affirmation is unique to the Gospel of John and underscores the authority of Jesus' words.when you were young, you dressed yourself and walked where you wanted
This part of the verse reflects the freedom and independence associated with youth. In the cultural context of the time, dressing oneself and choosing one's path were symbols of autonomy and self-determination. This imagery is used to contrast the later loss of freedom that comes with age or circumstances beyond one's control.
but when you are old, you will stretch out your hands
The phrase "stretch out your hands" is often interpreted as a metaphor for crucifixion, a form of execution that was common in the Roman Empire. This imagery foreshadows Peter's martyrdom, as tradition holds that he was crucified in Rome. The stretching out of hands can also symbolize submission and vulnerability, as one is led by others.
and someone else will dress you and lead you where you do not want to go.
This indicates a loss of personal freedom and control, suggesting that Peter will face circumstances beyond his choosing. Historically, this is understood as a prophecy of Peter's death, where he would be led to a place of execution against his will. Theologically, it reflects the cost of discipleship and the ultimate surrender to God's will, even unto death. This prophecy is fulfilled in the tradition that Peter was martyred for his faith, highlighting the theme of sacrifice and commitment in following Christ.
Persons / Places / Events
1. Jesus Christ
The resurrected Lord who is speaking to Peter, providing him with a prophecy about his future.
2. Peter (Simon Peter)
One of Jesus' closest disciples, who is being addressed directly by Jesus in this passage.
3. The Sea of Galilee
The location where Jesus appears to His disciples after His resurrection, as described earlier in John 21.
4. The Early Church
The broader context in which this prophecy would be fulfilled, as Peter becomes a leading figure in the early Christian community.
5. Martyrdom
The event foreshadowed by Jesus in this verse, indicating the manner of Peter's death.
Teaching Points
Understanding Prophecy
Jesus' words to Peter remind us that God knows our future and has a plan for our lives, even if it involves suffering.
Faithfulness in Following Christ
Peter's journey from denial to martyrdom illustrates the transformative power of Christ's love and forgiveness.
The Cost of Discipleship
Jesus' prophecy to Peter highlights the reality that following Christ may lead to personal sacrifice and suffering.
Embracing God's Will
Like Peter, we are called to trust in God's plan for our lives, even when it leads us into difficult circumstances.
Legacy of Faith
Peter's life and death serve as a powerful testimony to the enduring impact of a life fully committed to Christ.
Bible Study Questions and Answers
1. What is the meaning of John 21:18?
2. How does John 21:18 illustrate the cost of discipleship in your life?
3. What does "when you are old" signify about Peter's future and faith journey?
4. How can John 21:18 inspire you to trust God's plan for your future?
5. Compare John 21:18 with Matthew 16:24. How do they relate to self-denial?
6. How does John 21:18 encourage you to embrace God's will despite uncertainty?
7. What does John 21:18 reveal about Peter's future and his faith journey?
8. How does John 21:18 illustrate the concept of divine sovereignty over human life?
9. In what ways does John 21:18 challenge our understanding of freedom and submission?
10. What are the top 10 Lessons from John 21?
What Does John 21:18 Mean
Truly, truly, I tell youJesus prefaces the statement with the emphatic “Amen, amen,” signaling an iron-clad promise. He wants Peter—and us—to bank on every word. The same double “truly” frames pivotal teachings elsewhere (John 3:3; 5:24), underscoring that what follows is neither guesswork nor mere advice; it is certain, coming from the One who is “the way and the truth” (John 14:6). When the risen Lord speaks with that gravity, we are invited to listen with absolute trust.
when you were young, you dressed yourselfThe Lord recalls Peter’s earlier years of independence. He chose his own clothes, set his own agenda, and often acted impulsively (Matthew 14:28-31; John 13:8).
• Youthful freedom pictures self-reliance.
• Jesus reminds Peter of the contrast between self-directed days and Spirit-directed future ministry (Acts 2:14-41).
By highlighting the past, Jesus points to Peter’s growth from self-confidence to Christ-dependence.
and walked where you wanted;Peter once roamed fishing villages, synagogues, and even storm-tossed seas at will. Yet the Gospel had already begun redirecting his steps: “Follow Me” (Matthew 4:19).
• Earlier, Peter determined his own paths; soon, obedience would determine them (Acts 9:32-43).
• This line prepares him to surrender personal preference for kingdom purpose (John 13:36-37).
but when you are old, you will stretch out your hands,Here Jesus foretells martyrdom. “Stretch out your hands” evokes the posture of crucifixion and the helplessness of a prisoner (John 12:32-33). Decades later Peter writes, “I know that I will soon put off my tabernacle, just as our Lord Jesus Christ has made clear to me” (2 Peter 1:14), confirming he understood the prediction literally.
• God does not hide the cost of discipleship (Luke 9:23).
• He also honors His servants with foreknowledge, enabling them to prepare in faith (Acts 20:22-24).
and someone else will dress youUnlike youthful self-dressing, chains and guards will bind Peter. A glimpse appears in Acts 12:6-7, where soldiers fasten him between them.
• The phrase shows loss of personal control; yet God remains in control (Romans 8:28).
• Even forced clothing—whether prison garb or burial linen—cannot strip away the robe of Christ’s righteousness (Revelation 7:14).
and lead you where you do not want to go.Peter once vowed to follow Jesus anywhere (John 13:37), but martyrdom would press that vow beyond preference. The path would be painful, yet purposeful: “By this He signified by what kind of death he would glorify God” (John 21:19).
• Suffering can be unwelcome, yet it still glorifies God when endured in faith (1 Peter 4:12-16).
• The Shepherd who leads beside quiet waters (Psalm 23:2) is the same Shepherd who appoints our final steps, ensuring they serve His glory and our ultimate good (2 Timothy 4:6-8).
summaryJesus contrasts Peter’s youthful freedom with his later martyrdom to show the shift from self-reliance to Spirit-empowered obedience. Every detail—spoken with double “truly”—is certain: Peter will lose personal control, be bound by others, and die a death that magnifies God. The passage reminds believers that following Christ includes both joyful service and costly surrender, yet every step, even one we “do not want to go,” is held in the sovereign hands of the Lord who loves us.
Then Peter remembered the word that Jesus had spoken:
Luke 22:61
And the Lord turned and looked at Peter. Then Peter remembered the word that the Lord had spoken to him: “Before the rooster crows today, you will deny Me three times.”
John 2:22
After He was raised from the dead, His disciples remembered that He had said this. Then they believed the Scripture and the word that Jesus had spoken.
John 14:26
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.
“Before the rooster crows, you will deny Me three times.”
Mark 14:30
“Truly I tell you,” Jesus replied, “this very night, before the rooster crows twice, you will deny Me three times.”
Luke 22:34
But Jesus replied, “I tell you, Peter, the rooster will not crow today until you have denied three times that you know Me.”
John 13:38
“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.
And he went outside and wept bitterly.
Luke 22:62
And he went outside and wept bitterly.
Mark 14:72
And immediately the rooster crowed a second time. Then Peter remembered the word that Jesus had spoken to him: “Before the rooster crows twice, you will deny Me three times.” And he broke down and wept.
Genesis 27:34
When Esau heard his father’s words, he let out a loud and bitter cry and said to his father, “Bless me too, O my father!”
Mark 14:72
And immediately the rooster crowed a second time. Then Peter remembered the word that Jesus had spoken to him: “Before the rooster crows twice, you will deny Me three times.” And he broke down and wept.
John 18:27
Peter denied it once more, and immediately a rooster crowed.
Matthew 26:34
“Truly I tell you,” Jesus declared, “this very night, before the rooster crows, you will deny Me three times.”
Mark 14:30
“Truly I tell you,” Jesus replied, “this very night, before the rooster crows twice, you will deny Me three times.”
Luke 22:34
But Jesus replied, “I tell you, Peter, the rooster will not crow today until you have denied three times that you know Me.”
John 13:38
“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.
Matthew 10:33
But whoever denies Me before men, I will also deny him before My Father in heaven.
remembered.
Matthew 26:34
Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.
Luke 22:61,62
And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice…
John 13:38
Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.
And he.
Matthew 27:3-5
Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, …
Luke 22:31-34
And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: …
Romans 7:18-20
For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not…
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A Greeting from Peter
(1 Peter 1:1–2)
1Simon Peter, a servant and apostle of Jesus Christ,
To those who through the righteousness of our God and Savior Jesus Christ have received a faith as precious as ours:
2Grace and peace be multiplied to you through the knowledge of God and of Jesus our Lord.
Partakers of the Divine Nature
3His divine power has given us everything we need for life and godliness through the knowledge of Him who called us by His owna glory and excellence. 4Through these He has given us His precious and magnificent promises, so that through them you may become partakers of the divine nature, now that you have escaped the corruption in the world caused by evil desires.
5For this very reason, make every effort to add to your faith virtue; and to virtue, knowledge; 6and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; 7and to godliness, brotherly kindness; and to brotherly kindness, love. 8For if you possess these qualities and continue to grow in them, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. 9But whoever lacks these traits is nearsighted to the point of blindness, having forgotten that he has been cleansed from his past sins.
10Therefore, brothers, strive to make your calling and election sure. For if you practice these things you will never stumble, 11and you will receive a lavish reception into the eternal kingdom of our Lord and Savior Jesus Christ.
12Therefore I will always remind you of these things, even though you know them and are established in the truth you now have. 13I think it is right to refresh your memory as long as I live in the tent of my body,b 14because I know that this tent will soon be laid aside, as our Lord Jesus Christ has made clear to me. 15And I will make every effort to ensure that after my departure, you will be able to recall these things at all times.
Eyewitnesses of His Majesty
(Matthew 17:1–13; Mark 9:1–13; Luke 9:28–36)
16For we did not follow cleverly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. 17For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, “This is My beloved Son, in whom I am well pleased.”c 18And we ourselves heard this voice from heaven when we were with Him on the holy mountain.
19We also have the word of the prophets as confirmed beyond doubt. And you will do well to pay attention to it, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. 20Above all, you must understand that no prophecy of Scripture comes from one’s own interpretation. 21For no such prophecy was ever brought forth by the will of man, but men spoke from God as they were carried along by the Holy Spirit.
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In Ephesians 5:22–33, the apostle Paul teaches on marriage relationships, emphasizing the deep unity between a husband and wife. He draws a parallel between Christian marriage and the relationship between Christ and the church. Twice, Paul tells husbands, “Love your wives as your own body” (see verses 28 and 33). He explains, “For a man who loves his wife actually shows love for himself. No one hates his own body but feeds and cares for it, just as Christ cares for the church. . . . So again I say, each man must love his wife as he loves himself” (Ephesians 5:28–33, NLT).
Paul’s instruction—“husbands, love your wives as your own body”—derives from the Old Testament idea that in marriage, a man and woman become “one flesh.” He quotes from Genesis 2:24, “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh” (Ephesians 5:31). The biblical concept of marriage regards husband and wife as one person, one body, one flesh. Joined by God in marriage, they become a single entity.
When a husband loves his wife, he is essentially loving himself, as they are considered one in marriage. He does not merely love her “just like he loves himself” or “just as he would want to be loved.” No, he is, in truth, loving himself. Paul describes this kind of love as nourishing, cherishing, tender, and affectionate. Such love strives to “never treat them harshly” (Colossians 3:19).
In this same section of Ephesians 5, Paul instructs wives to respect their husbands and submit to them as they would to the Lord (see Ephesians 5:22–24, 33). What wife would not willingly submit to and respect a husband who loves her so completely and selflessly? Such love creates a mutual dynamic of care and consideration in the marriage relationship.
Paul asserts that, when husbands love their wives as their own bodies, they reflect the model of Jesus Christ and how He loves the church. He writes, “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. . . . Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself” (Ephesians 5:23–28).
To understand what it means for husbands to love their wives as their own bodies, we can look to the powerful example of Christ and His love for the church, which is His own body (Ephesians 5:30; 1 Corinthians 6:15; 12:27; Romans 12:5). Despite all the imperfections and weaknesses of the church, Jesus tenderly cares for her. Jesus “loved the church. He gave up his life for her to make her holy and clean, washed by the cleansing of God’s word” (Ephesians 5:25–26, NLT). He devoted His life and ministry to establishing the church and ultimately sacrificed His life on the cross for her (Mark 10:45; 1 John 3:16; Romans 5:8; Ephesians 5:2). He continues to feed and care for His body (Ephesians 4:11–16; 5:29). He loves His church “to the very end,” that is, to the uttermost limit of love.
One commentator writes, “To that degree, and in that quality, the husband is to love his wife. He is to give himself up for her. He is to dedicate his life to the physical, emotional, and spiritual welfare of his wife. Following the example of Christ, he is to give his wife not only all that he has but also all that he is. When a husband loves his wife so completely, the wife need never fear submission” (Anders, M., Galatians—Colossians, vol. 8, Holman New Testament Commentary, Broadman & Holman Pub., 1999, p. 174).
The husband who loves his wife as his own body and as Christ loves the church will have a sanctifying influence on her (see Ephesians 5:26–28). He will love her unconditionally, knowing she will fall short at times. He will love her sacrificially, not demanding his own way or keeping a record of wrongs (see 1 Corinthians 13:5). Instead, he will understand his responsibility before the Lord to look out for her well-being and nurture her spiritual growth.
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The Way of Wisdom
(Proverbs 1:1–7)
1Wisdom has built her house;
she has carved outa her seven pillars.
2She has prepared her meat and mixed her wine;
she has also set her table.
3She has sent out her maidservants;
she calls out from the heights of the city.
4“Whoever is simple, let him turn in here!”
she says to him who lacks judgment.
5“Come, eat my bread
and drink the wine I have mixed.
6Leave your folly behind, and you will live;
walk in the way of understanding.”
7He who corrects a mocker brings shame on himself;
he who rebukes a wicked man taints himself.
8Do not rebuke a mocker, or he will hate you;
rebuke a wise man, and he will love you.
9Instruct a wise man, and he will be wiser still;
teach a righteous man, and he will increase his learning.
10The fear of the LORD is the beginning of wisdom,
and knowledge of the Holy One is understanding.
11For through wisdomb your days will be multiplied,
and years will be added to your life.
12If you are wise, you are wise to your own advantage;
but if you scoff, you alone will bear the consequences.
The Way of Folly
13The woman named Folly is loud;
she is naive and knows nothing.
14She sits at the door of her house,
on a seat in the heights of the city,
15calling out to those who pass by,
who make their paths straight.
16“Whoever is simple, let him turn in here!”
she says to him who lacks judgment.
17“Stolen water is sweet,
and bread eaten in secret is tasty!”
18But they do not know that the deadc are there,
that her guests are in the depths of Sheol.
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Genesis 3:6
When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it.
and bread eaten in secret is tasty!
John 3:19-20
And this is the verdict: The Light has come into the world, but men loved the darkness rather than the Light because their deeds were evil. / Everyone who does evil hates the Light, and does not come into the Light for fear that his deeds will be exposed.
Job 24:15-17
The eye of the adulterer watches for twilight. Thinking, ‘No eye will see me,’ he covers his face. / In the dark they dig through houses; by day they shut themselves in, never to experience the light. / For to them, deep darkness is their morning; surely they are friends with the terrors of darkness!
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Matthew 26:75
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.
◄ 2 Thessalonians 2 ►
Book Sum People Topics Que
BSB [BAB BLB BIB MSB] Par ▾ The Man of Lawlessness
1Now concerning the coming of our Lord Jesus Christ and our being gathered together to Him, we ask you, brothers, 2not to be easily disconcerted or alarmed by any spirit or message or letter seeming to be from us, alleging that the Day of the Lord has already come. 3Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed. 4He will oppose and exalt himself above every so-called god or object of worship. So he will seat himself in the temple of God, proclaiming himself to be God.
5Do you not remember that I told you these things while I was still with you? 6And you know what is now restraining him, so that he may be revealed at the proper time. 7For the mystery of lawlessness is already at work, but the one who now restrains it will continue until he is taken out of the way. 8And then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of His mouth and annihilate by the majesty of His arrival.
9The coming of the lawless one will be accompanied by the working of Satan, with every kind of power, sign, and false wonder, 10and with every wicked deception directed against those who are perishing, because they refused the love of the truth that would have saved them. 11For this reason God will send them a powerful delusion so that they believe the lie, 12in order that judgment may come upon all who have disbelieved the truth and delighted in wickedness.
Stand Firm
13But we should always thank God for you, brothers who are loved by the Lord, because God chose you from the beginninga to be saved by the sanctification of the Spirit and by faith in the truth. 14To this He called you through our gospel, so that you may share in the glory of our Lord Jesus Christ. 15Therefore, brothers, stand firm and cling to the traditions we taught you, whether by speech or by letter.
16Now may our Lord Jesus Christ Himself and God our Father, who by grace has loved us and given us eternal comfort and good hope, 17encourage your hearts and strengthen you in every good word and deed.
To understand Jesus’ response to the rich young ruler’s question—“What must I do to be saved?”—we must consider three things: the background of the rich young ruler, the purpose of his question, and the essence of the gospel of Jesus Christ. The young man had asked Jesus, “Teacher, what good thing must I do to get eternal life?” (Matthew 19:16). Jesus responded, “If you want to enter life, keep the commandments” (verse 17). At first glance, it appears that Jesus is saying that the young man and, by extension, all people must obey the commandments in order to be saved. But is that really what He was saying? Since the essence of the salvation message is that we are saved by grace through faith (Ephesians 2:8–9), why would Jesus offer the rich young ruler an “alternative plan”?
The story of the rich young ruler is found in all three of the Synoptic Gospels, Matthew 19:16–23, Mark 10:17–22, and Luke 18:18–23. The man is described as a “ruler,” which means he was a prince or magistrate of some sort. Since no Roman ruler would address Jesus as “teacher” or “master,” it is assumed that this man was a Jewish ruler in the local synagogue. This man also had “great wealth” (Matthew 19:22), and Jesus later used His conversation with this man to teach the detrimental effect money can have on one’s desire for eternal life (verses 23–24). The lesson Jesus draws from this incident concerns money, not salvation by works.
The first thing Jesus says to the man’s greeting, “Good teacher,” is to remind him that no one is good except God (Matthew 19:17). Jesus was not denying His own divinity. Rather, Jesus was immediately getting the man to think about what “good” really means—since only God is good, then what we normally call human goodness might be something else entirely This truth comes into play later in the conversation. When the man asked Jesus to specify which commandments he should keep, Jesus recited six of the commandments, including “love your neighbor as yourself” (Matthew 19:19). The man replies, “All these I have kept. . . . What do I still lack?” (verse 20), and that is a key statement. The young man was obviously religious and sincere in his pursuit of righteousness. His problem was that he considered himself to be faultless concerning the Law. And this is the point that Jesus challenges.
Jesus tells the man, “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” (Matthew 19:21). The young man decided that Jesus was asking too much. “He went away sad, because he had great wealth” (verse 22). Rather than obey Jesus’ instructions, he turned his back on the Lord and walked away. The man’s choice undoubtedly saddened Jesus as well, because Jesus loved him (Mark 10:21).
In telling the young man to keep the commandments, Jesus was not saying that he could be saved by obeying the commandments; rather, Jesus was emphasizing the Law as God’s perfect standard. If you can keep the Law perfectly, then you can escape sin’s penalty—but that’s a big if. When the man responded that he met the Law’s standard, Jesus simply touched on one issue that proved the man did not measure up to God’s holiness. The man was not willing to follow the Lord, if that meant he must give up his wealth. Thus, the man was breaking the two greatest commands; he did not love the Lord with all his heart, and he did not love his neighbor as himself. He loved himself (and his money) more. Far from keeping “all” the commandments, as he had claimed, the man was a sinner like everyone else. The Law proved it.
If the man had loved God and other people more than he did his property, he would have been willing to give up his wealth to the service of God and man. But that was not the case. He had made an idol of his wealth, and he loved it more than God. With surgical precision, Jesus exposes the greed in the man’s heart—greed the man did not even suspect he had. Jesus’ statement that only God is good (Matthew 19:17) is proved in the young man’s response to Jesus’ command.
In His conversation with the rich young ruler, Christ did not teach that we are saved by the works of the Law. The Bible’s message is that salvation is by grace through faith (Romans 3:20, 28; 4:6; Galatians 2:16; Ephesians 2:9; 2 Timothy 1:9). Rather, Jesus used the man’s love of money to show how the man fell short of God’s holy standard—as do we all. The rich young ruler needed the Savior, and so do we.
In the Book of Revelation, "Babylon the Great" (often called the Whore of Babylon) is a symbolic great city and global system described as ruling over the kings of the earth and committing spiritual prostitution. Scholars and theologians debate its exact identity, most commonly linking it to the Roman Empire, first-century Jerusalem, a literal rebuilt end-times city, or a global apostate system. [1, 2, 3, 4, 5, 6]
Main Historical and Theological Interpretations
- The Roman Empire: Many biblical scholars and historians argue Babylon is a coded reference to the Roman Empire. Rome was the dominant global power of the time, sat on seven hills (Revelation 17:9), and was notorious for its wealth, luxury, persecution of Christians, and imperial cult. [1, 2, 3]
- First-Century Jerusalem: Some interpreters propose that the city represents Jerusalem. They point to Revelation 11:8, which mentions the "great city" where Jesus was crucified, and argue that Jerusalem fits the prophetic pattern of a "prostitute" because it broke its covenant with God and persecuted the prophets. [1]
- A Literal Future City: Some futurist Christian groups and theologians believe Babylon the Great points to a literal, physical city that will be rebuilt on the site of ancient Babylon along the Euphrates River in modern-day Iraq to serve as a final global economic and religious capital. [1, 2]
- A Global End-Times System: Others view Babylon not as a single geographic city, but as a symbolic, worldwide system of corrupt commerce, secularism, and false religion that opposes God throughout human history. [1, 2, 3, 4, 5]
In Revelation 13 John introduces the beast (often referred to as the Antichrist), who will rule the world for a brief time in the future and who will bring devastation to the earth for forty-two months. John also describes another beast (Revelation 13:11), later called the false prophet (Revelation 16:13 and 19:20), who also has great authority and will cause all to worship the first beast or the Antichrist (Revelation 13:12). This false prophet will even have the ability to bring an image of the Antichrist to life (Revelation 13:14–15). The false prophet will cause all to receive the mark of the beast on the right hand or forehead (Revelation 13:16).
The specific nature of the mark of the Antichrist is not explained in Revelation. The purpose and implications of the mark are delineated, however. Without that mark no one can buy or sell (Revelation 13:17). Apparently, forcing everyone to receive the mark of the beast will be an important tool for controlling the world’s economy (Revelation 13:16).
Some have assumed that any kind of identification for regulating commerce is of the Antichrist, but that is not what the passage is teaching. John is not revealing principles of economics in this context. Rather, he is describing a future time when the Antichrist will be given authority to rule the world. With that authority, the Antichrist conditions buying and selling based on whether a person is willing to worship the Antichrist. If people are willing to worship him, they will accept the mark (Revelation 14:9, 11). This mark is no mere commercial device. All who accept the mark during the Antichrist’s reign will be rejecting Jesus, instead putting their trust in the Antichrist. All who accept that mark will be judged, while those who refuse the mark during that time will reign with Christ after He returns (Revelation 20:4). The problem with the mark is not an economic or technological issue; it is that accepting the mark will be a universal sign of disbelief in Jesus and trust in the Antichrist.
Today’s technology has advanced to the point where digital identification and electronic currency have certainly put in place some necessary conditions for global dictatorship; however, technology is not in itself a bad thing and can be used for good purposes. John is not teaching that we should fear technology or even digital commerce. He isn’t discussing those things at all. He is simply recounting what he saw and cautions people that there is coming a time when the false prophet will cause all to receive the mark of the beast on the right hand or forehead (Revelation 13:16). Taking the mark will be an act of worshiping the Antichrist.
The reign of the Antichrist will be a terrifying, awful time of global dictatorship, but it will not last forever. The authority of the Antichrist (the first beast in Revelation 13:1–10), the false prophet (the second beast in Revelation 13:11–18), and the dragon (Satan, so identified in Revelation 13:1 and 20:2) will end. Christ will return to earth triumphantly with all His saints (Revelation 19:14) to establish His eternal kingdom (Revelation 20:1–6). After the first one thousand years of that kingdom, Jesus will judge everyone (Revelation 20:7–15). God wins in the end.
Even though the church will not be present on earth during the Antichrist’s rule (the church is taken up to heaven before the day of the Lord, see 1 Thessalonians 4:13–17), Jesus warns that the message of the book of Revelation is for the churches to pay attention (Revelation 22:16). During the time the church is on earth, there is no danger of receiving the mark of the beast. But there are certainly many ways we can fail to trust in and worship Jesus. Jesus warns the churches that He will come suddenly, ending the reign of evil. That message should ensure we will not neglect Him in this current age (see Revelation 22:16 and Hebrews 2:3).
The Woman on the Beast
1Then one of the seven angels with the seven bowls came and said to me, “Come, I will show you the punishment of the great prostitute, who sits on many waters. 2The kings of the earth were immoral with her, and those who dwell on the earth were intoxicated with the wine of her immorality.”
3And the angel carried me away in the Spirit into a wilderness, where I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns. 4The woman was dressed in purple and scarlet, and adorned with gold and precious stones and pearls. She held in her hand a golden cup full of abominations and the impurities of her sexual immorality. 5And on her forehead a mysterious name was written:
BABYLON THE GREAT,
THE MOTHER OF PROSTITUTES
AND OF THE ABOMINATIONS OF
THE EARTH
.The Mystery Explained
6I could see that the woman was drunk with the blood of the saints and witnesses for Jesus. And I was utterly amazed at the sight of her.
7“Why are you so amazed?” said the angel. “I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and ten horns.
8The beast that you saw—it was, and now is no more, but is about to come up out of the Abyss and go to its destruction. And those who dwell on the earth whose names were not written in the Book of Life from the foundation of the world will marvel when they see the beast that was, and is not, and yet will be.
9This calls for a mind with wisdom. The seven heads are seven mountains on which the woman sits. 10There are also seven kings. Five have fallen, one is, and the other has not yet come. But when he does come, he must remain for only a little while.
11The beast that was, and now is not, is an eighth king, who belongs to the other seven and is going into destruction. 12The ten horns you saw are ten kings who have not yet received a kingdom, but will receive one hour of authority as kings along with the beast. 13These kings have one purpose: to yield their power and authority to the beast.
The Victory of the Lamb
14They will make war against the Lamb, and the Lamb will triumph over them, because He is Lord of lords and King of kings; and He will be accompanied by His called and chosen and faithful ones.”
15Then the angel said to me, “The waters you saw, where the prostitute was seated, are peoples and multitudes and nations and tongues. 16And the ten horns and the beast that you saw will hate the prostitute. They will leave her desolate and naked, and they will eat her flesh and burn her with fire. 17For God has put it into their hearts to carry out His purpose by uniting to give their kingdom to the beast, until the words of God are fulfilled. 18And the woman you saw is the great city that rules over the kings of the earth.”
◄ Who is the son of perdition? ►
Who is referred to as the son of perdition?Definition of “Son of Perdition”
The phrase “son of perdition” appears in the New Testament in reference to individuals who are destined for destruction. The underlying Greek term often connotes ruin, judgment, or utter loss. Two significant instances in Scripture stand out: one refers to Judas Iscariot, and the other to the figure mentioned in the context of apostasy and end-times. These two usages shape our understanding of the term’s meaning and application.
Reference to Judas Iscariot (John 17:12)
In the Gospel of John, Jesus prays for His disciples and says:
“While I was with them, I protected them and kept them safe 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.” (John 17:12)
Here, Judas is distinguished from the faithful disciples because his betrayal was foreseen in Scripture (e.g., Psalm 41:9 and Zechariah 11:12-13). By calling Judas the “son of destruction (perdition),” the text underscores the irreversible consequence of his deliberate choice to betray Christ. Early biblical manuscripts such as P66 and P75 (attesting to the Gospel of John’s text) reflect a consistent witness to the wording of this verse, supporting the historical reliability of the account.
Throughout Christian history, commentators have noted that while Judas fulfilled a prophetic role in betraying Jesus, he also exemplified a heart hardened against divine grace. Judas’s actions highlight an internal rebellion rather than a mere mistake, pointing to a decisive rejection of the truth he had personally witnessed.
Reference to the Man of Lawlessness (2 Thessalonians 2:3)
Another mention of “son of perdition” occurs in Paul’s second letter to the Thessalonians:
“Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness-the son of destruction-is revealed.” (2 Thessalonians 2:3)
In this passage, Paul addresses the believers’ concerns about the Day of the Lord. He explains that a colossal end-time rebellion will precede Christ’s triumphant return, and a figure called “the man of lawlessness” or “son of destruction” will be prominently involved.
This individual’s destiny is destruction, signaling final doom analogous to that of Judas. From an eschatological viewpoint, the epithet “son of perdition” underscores that this figure has wholly allied himself against God’s redemptive plan and will face ultimate judgment. Early manuscript evidence, including portions of ancient papyrus found in the Chester Beatty collection (such as P46), confirms the enduring stability of Paul’s letter to the Thessalonians.
Meaning and Theological Implications
The expression “son of perdition” can be translated as “son of destruction,” highlighting a person’s identification with a doomed condition. In both John 17:12 and 2 Thessalonians 2:3, it characterizes an individual who is fully set on a course away from divine mercy.
This concept resonates with other Scriptural teachings about accountability and choice. While God’s redemptive plan, culminating in Christ’s resurrection (1 Corinthians 15:3-4; supported by extensive historical and archaeological data about early Christian worship practices), offers salvation to humanity, those called “sons of perdition” have essentially aligned themselves in direct opposition to that plan. They become prime examples of the free will of humanity confronting the sovereign plan of God-an interplay well attested by centuries of Christian scholarship.
Connection to Prophecy and Judgment
Throughout the Old and New Testaments, various prophecies highlight that rebellion against God ultimately leads to destruction. The “son of perdition” label confirms that those who knowingly and persistently oppose truth will reap the consequences of that persistent rejection.
Archaeological discoveries, such as the Dead Sea Scrolls, demonstrate the reliable transmission and preservation of prophetic literature that predicted a coming Messiah and future judgment upon rebellion (see fragments of Isaiah, for example). These findings show that the same overarching narrative of divine redemption and judgment existed well before Jesus’s earthly ministry, confirming a consistent scriptural testimony.
Historical and Doctrinal Consistency
Despite the varying contexts-Judas as the betrayer during Jesus’s earthly ministry, and the “man of lawlessness” as a future eschatological figure-Scripture remains consistent in its witness. God’s Word affirms that those identified as “sons of perdition” are not merely misguided; rather, they represent obstinate rebellion culminating in judgment.
Historically, the process of textual transmission, supported by thousands of Greek manuscripts, early translations, and quotations by Church Fathers, underscores the reliability of the message on this topic. This weight of evidence shows that the teaching has been faithfully preserved.
Practical and Devotional Considerations
1. Sobering Warning: The phrase “son of perdition” is a stark reminder that turning away from God’s grace is a serious matter. It cautions believers to guard against compromise and spiritual apathy.
2. Divine Mercy vs. Willful Rejection: Scripture presents God’s mercy as boundless, yet it also warns that humanity can harden its heart to the point of irreparable rejection.
3. Ultimate Victory of Christ: Despite the ominous tone of the “son of perdition” passages, the broader teaching of Scripture is that Christ’s resurrection guarantees the final defeat of evil. Those who put their faith in Christ are promised salvation, while ultimate justice is reserved for those who oppose Him.
The asp is a venomous snake mentioned several times in the Bible. It likely refers to the hooded Egyptian cobra or Naja haje. This serpent’s lethal bite causes rapid nerve paralysis and death. Such characteristics make the asp a powerful symbol, often used metaphorically in Scripture to represent danger, deadly anger, sin, and wickedness. The psalmist states that evil men “make their tongue sharp as a serpent’s, and under their lips is the venom of asps” (Psalm 140:3, ESV).
In ancient Egyptian culture, the asp or cobra was depicted on monuments and venerated as an emblem of protection. While rarely seen in northern Israel, the asp can be found in southern sandy areas extending to Egypt and the Sahara.
The earliest mention of a snake in the Bible is found in Genesis 3. Here, the crafty serpent is used by Satan to deceive Eve into eating the forbidden fruit, leading to the fall of humanity. As a result, God curses the snake, causing it to crawl on its belly. While the serpent in Genesis is not explicitly referred to as an asp, its role establishes the snake as a picture of deception, rebellion, and sin. This imagery persists throughout the Bible, making snakes a frequent representation of temptation and evil.
The asp is known for concealing itself in dark holes, inside walls, basements, and under fallen logs. Isaiah draws attention to its habit of dwelling in holes and dark dens:
“The nursing child shall play by the cobra’s hole,
And the weaned child shall put his hand in the viper’s den” (Isaiah 11:8, NKJV).
Interestingly, Isaiah’s imagery of a child playing over an asp’s hole symbolizes the ultimate peace and security in God’s kingdom under the Messiah’s rule. Here, the benignity of the asp represents the eradication of danger and the establishment of divine peace. The image of a child playing safely near a venomous snake conveys the transformative power of God’s kingdom, where even the most perilous threats are neutralized.
In biblical poetry, the asp is associated with its deathly poisonous nature (Job 20:14–16). Its “cruel venom” characterizes enemy nations (Deuteronomy 32:33, ESV). In Psalm 58:3–5, the asp is mentioned in connection with the ancient practice of snake-charming. Here, the wicked are compared to “the venom of a snake, like that of a cobra that has stopped its ears, that will not heed the tune of the charmer, however skillful the enchanter may be” (verses 4–5). These verses emphasize the asp’s dangerous disposition, likening the wickedness and stubbornness of sinners to the snake’s lethal and unyielding character. The asp is sometimes called the “deaf adder,” possibly because of its resistance to charming.
In the New Testament, snakes continue to represent sin and evil. Jesus used snake-related imagery in His teachings to warn against the dangers of sin and hypocrisy. In Matthew 23:33, He addressed the Pharisees and scribes, saying, “You snakes! You brood of vipers! How will you escape being condemned to hell?” This reference to snakes underscores the religious leaders’ association with deceit and moral corruption.
Quoting Psalm 140:3, the apostle Paul chose the asp to illustrate and bear witness to the universal guilt of human sin and unrighteousness:
“‘Their throat is an open grave; they use their tongues to deceive.’
‘The venom of asps is under their lips’” (Romans 3:13, ESV).
Throughout Christian history, the asp has maintained its symbolic significance. In medieval and Renaissance art, snakes often appear in scenes depicting the fall of humanity, the temptations of saints, and various manifestations of evil. The asp’s deadly bite serves as a reminder of the consequences of sin and the importance of vigilance against temptation.
When Scripture uses the term “son of perdition,” it identifies someone who has chosen a path leading to divine judgment and destruction. Judas Iscariot (John 17:12) and the man of lawlessness (2 Thessalonians 2:3) embody this phrase, serving as sober examples of how a willful stance against God’s redemptive truth ends in ruin.
Outside sources, from archaeology (like the Dead Sea Scrolls) to manuscript evidence (such as ancient Greek papyri confirming the New Testament text), corroborate the Bible’s reliability in delivering this warning. Within the cohesive framework of Scripture-spanning creation accounts, prophetic messages, the ministry of Jesus, and end-time teachings-the label “son of perdition” stand as vivid reminders of the seriousness of rejecting God’s offer of salvation and the certainty of God’s righteous judgment.
◄ 1 Timothy 6 ►
Book Sum People Topics Que
BSB [BAB BLB BIB MSB] Par ▾ Serving with Honor
(Ephesians 6:5–9; Colossians 3:22–25)
1All who are under the yoke of slavery should regard their masters as fully worthy of honor, so that God’s name and our teaching will not be discredited. 2Those who have believing masters should not show disrespect because they are brothers, but should serve them all the more, since those receiving their good service are beloved believers. Teach and encourage these principles.
Reject False Doctrines
3If anyone teaches another doctrine and disagrees with the sound words of our Lord Jesus Christ and with godly teaching, 4he is conceited and understands nothing. Instead, he has an unhealthy interest in controversies and disputes about words, out of which come envy, strife, abusive talk, evil suspicions, 5and constant friction between men of depraved mind who are devoid of the truth. These men regard godliness as a means of gain.a
Godliness with Contentment
6Of course, godliness with contentment is great gain. 7For we brought nothing into the world, sob we cannot carry anything out of it. 8But if we have food and clothing, we will be content with these.
9Those who want to be rich, however, fall into temptation and become ensnared by many foolish and harmful desires that plunge them into ruin and destruction. 10For the love of money is the root of all kinds of evil. By craving it, some have wandered away from the faith and pierced themselves with many sorrows.
Fight the Good Fight
11But you, O man of God, flee from these things and pursue righteousness, godliness, faith, love, perseverance, and gentleness. 12Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made the good confession before many witnesses.
13I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who made the good confession in His testimony before Pontius Pilate: 14Keep this commandment without stain or reproach until the appearance of our Lord Jesus Christ, 15which the blessed and only Sovereign One—the King of kings and Lord of lords—will bring about in His own time. 16He alone is immortal and dwells in unapproachable light. No one has ever seen Him, nor can anyone see Him. To Him be honor and eternal dominion! Amen.
A Charge to the Rich
(Proverbs 23:1–5; James 5:1–6)
17Instruct those who are rich in the present age not to be conceited and not to put their hope in the uncertainty of wealth, but in God, who richly provides all things for us to enjoy. 18Instruct them to do good, to be rich in good works, and to be generous and ready to share, 19treasuring up for themselves a firm foundation for the future, so that they may take hold of that which is truly life.
Guard the Faith
20O Timothy, guard what has been entrusted to you. Avoid irreverent, empty chatter and the opposing arguments of so-called “knowledge,” 21which some have professed and thus swerved away from the faith.
Grace be with you all.c
The Plot to Kill Jesus
(Matthew 26:1–5; Mark 14:1–2; John 11:45–57)
1Now the Feast of Unleavened Bread,a called the Passover, was approaching, 2and the chief priests and scribes were looking for a way to put Jesus to death, for they feared the people.
Judas
Agrees to Betray Jesus
(Matthew 26:14–16; Mark 14:10–11)
3Then Satan entered Judas Iscariot, who was one of the Twelve. 4And Judas went to discuss with the chief priests and temple officers how he might betray Jesus to them. 5They were delighted and agreed to give him money. 6Judas consented, and began to look for an opportunity to betray Jesus to them in the absence of a crowd.
Preparing the Passover
(Matthew 26:17–19; Mark 14:12–16)
7Then came the day of Unleavened Bread on which the Passover lamb was to be sacrificed. 8Jesus sent Peter and John, saying, “Go and make preparations for us to eat the Passover.”
9“Where do You want us to prepare it?” they asked.
10He answered, “When you enter the city, a man carrying a jug of water will meet you. Follow him to the house he enters, 11and say to the owner of that house, ‘The Teacher asks: Where is the guest room, where I may eat the Passover with My disciples?’ 12And he will show you a large upper room, already furnished. Make preparations there.”
13So they went and found it just as Jesus had told them. And they prepared the Passover.
The Last Supper
(Matthew 26:20–30; Mark 14:17–26; 1 Corinthians 11:17–34)
14When the hour had come, Jesus reclined at the table with His apostles. 15And He said to them, “I have eagerly desired to eat this Passover with you before My suffering. 16For I tell you that I will not eat it again until it is fulfilled in the kingdom of God.”
17After taking the cup, He gave thanks and said, “Take this and divide it among yourselves. 18For I tell you that I will not drink of the fruit of the vine from now on until the kingdom of God comes.”
19And He took the bread, gave thanks and broke it, and gave it to them, saying, “This is My body, given for you; do this in remembrance of Me.”
20In the same way, after supper He took the cup, saying, “This cup is the new covenant in My blood, which is poured out for you.b
21Look! The hand of My betrayer is with Mine on the table. 22Indeed, the Son of Man will go as it has been determined, but woe to that man who betrays Him.”
23Then they began to question among themselves which of them was going to do this.
Who Is the Greatest?
24A dispute also arose among the disciples as to which of them should be considered the greatest. 25So Jesus declared, “The kings of the Gentiles lord it over them, and those in authority over them call themselves benefactors. 26But you shall not be like them. Instead, the greatest among you should be like the youngest, and the one who leads like the one who serves. 27For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines? But I am among you as one who serves.
28You are the ones who have stood by Me in My trials. 29And I bestow on you a kingdom, just as My Father has bestowed one on Me, 30so that you may eat and drink at My table in My kingdom and sit on thrones, judging the twelve tribes of Israel.
Jesus Predicts Peter’s Denial
(Matthew 26:31–35; Mark 14:27–31; John 13:36–38)
31Simon, Simon, Satan has asked to sift all of you like wheat. 32But I have prayed for you, Simon, that your faith will not fail. And when you have turned back, strengthen your brothers.”
33“Lord,” said Peter, “I am ready to go with You even to prison and to death.”
34But Jesus replied, “I tell you, Peter, the rooster will not crow today until you have denied three times that you know Me.”
35Then Jesus asked them, “When I sent you out without purse or bag or sandals, did you lack anything?”
“Nothing,” they answered.
36“Now, however,” He told them, “the one with a purse should take it, and likewise a bag; and the one without a sword should sell his cloak and buy one. 37For I tell you that this Scripture must be fulfilled in Me: ‘And He was numbered with the transgressors.’c For what is written about Me is reaching its fulfillment.”
38So they said, “Look, Lord, here are two swords.”
“That is enough,” He answered.
Jesus Prays on the Mount of Olives
(Matthew 26:36–46; Mark 14:32–42)
39Jesus went out as usual to the Mount of Olives, and the disciples followed Him. 40When He came to the place, He told them, “Pray that you will not enter into temptation.”
41And He withdrew about a stone’s throw beyond them, where He knelt down and prayed, 42“Father, if You are willing, take this cup from Me. Yet not My will, but Yours be done.”
43Then an angel from heaven appeared to Him and strengthened Him. 44And in His anguish, He prayed more earnestly, and His sweat became like drops of blood falling to the ground.d
45When Jesus rose from prayer and returned to the disciples, He found them asleep, exhausted from sorrow. 46“Why are you sleeping?” He asked. “Get up and pray so that you will not enter into temptation.”
The Betrayal of Jesus
(Matthew 26:47–56; Mark 14:43–52; John 18:1–14)
47While He was still speaking, a crowd arrived, led by the man called Judas, one of the Twelve. He approached Jesus to kiss Him. 48But Jesus asked him, “Judas, are you betraying the Son of Man with a kiss?”
49Those around Jesus saw what was about to happen and said, “Lord, should we strike with our swords?” 50And one of them struck the servant of the high priest, cutting off his right ear.
51But Jesus answered, “No more of this!” And He touched the man’s ear and healed him.
52Then Jesus said to the chief priests, temple officers, and elders who had come for Him, “Have you come out with swords and clubs as you would against an outlaw? 53Every day I was with you in the temple courts,e and you did not lay a hand on Me. But this hour belongs to you and to the power of darkness.”
Peter Denies Jesus
(Matthew 26:69–75; Mark 14:66–72; John 18:15–18)
54Then they seized Jesus, led Him away, and took Him into the house of the high priest. And Peter followed at a distance.
55When those present had kindled a fire in the middle of the courtyard and sat down together, Peter sat down among them. 56A servant girl saw him seated in the firelight and looked intently at him. “This man also was with Him,” she said.
57But Peter denied it. “Woman, I do not know Him,” he said.
58A short time later, someone else saw him and said, “You also are one of them.”
But Peter said, “Man, I am not.”
59About an hour later, another man insisted, “Certainly this man was with Him, for he too is a Galilean.”
60“Man, I do not know what you are talking about,” Peter replied.
And immediately, while he was still speaking, the rooster crowed. 61And the Lord turned and looked at Peter.
Then Peter remembered the word that the Lord had spoken to him: “Before the rooster crows today, you will deny Me three times.” 62And he went outside and wept bitterly.
The Soldiers Mock Jesus
(Isaiah 50:4–11; Matthew 27:27–31; Mark 15:16–20; John 19:1–15)
63The men who were holding Jesus began to mock Him and beat Him. 64They blindfolded Himf and kept demanding, “Prophesy! Who hit You?” 65And they said many other blasphemous things against Him.
Jesus before the Sanhedrin
(Matthew 26:57–68; Mark 14:53–65; John 18:19–24)
66At daybreak the council of the elders of the people, both the chief priests and scribes, met together. They led Jesus into their Sanhedring and said, 67“If You are the Christ, tell us.”
Jesus answered, “If I tell you, you will not believe. 68And if I ask you a question, you will not answer. 69But from now on the Son of Man will be seated at the right hand of the power of God.”h
70So they all asked, “Are You then the Son of God?”
He replied, “You say that I am.”
71“Why do we need any more testimony?” they declared. “We have heard it for ourselves from His own lips.”
Footnotes:
1 a Literally the feast of the Unleavened; see Exodus 12:14–20.
20 b Some manuscripts end verse 19 after This is My body and do not include verse 20.
37 c Isaiah 53:12
44 d Some manuscripts do not include verses 43 and 44.
53 e Literally the temple
64 f BYZ and TR include and were striking Him on the face.
66 g Or their Council
69 h See Psalm 110:1.
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Ahithophel was originally the counselor of King David, but he later betrayed David, aiding Absalom in his rebellion to overthrow David’s kingship. Ahithophel was well-known for his advice, so much so that “Absalom followed Ahithophel’s advice, just as David had done. For every word Ahithophel spoke seemed as wise as though it had come directly from the mouth of God” (2 Samuel 16:23, NLT). Ahithophel had the gift of wisdom.
After Absalom captured Jerusalem, Ahithophel’s first piece of advice to him was that he sleep with all his father’s concubines—in a public manner—so as to become a “stench in your father’s nostrils,” and to strengthen his following (2 Samuel 16:21–22). In those days, taking possession of a king’s concubines was a declaration of one’s right to the throne. This fulfilled God’s word to David after his adultery with Bathsheba: “This is what the Lord says: ‘Out of your own household I am going to bring calamity on you. Before your very eyes I will take your wives and give them to one who is close to you, and he will sleep with your wives in broad daylight. You did it in secret, but I will do this thing in broad daylight before all Israel’” (2 Samuel 12:11–12). Absalom followed the advice of Ahithophel and performed this wicked act on the top of the palace roof for all Israel to see (2 Samuel 16:22).
An interesting detail in the biblical record might help explain what motivated Ahithophel’s treachery, at least in part. According to 2 Samuel 23:34, the son of Ahithophel was named Eliam. And, according to 2 Samuel 11:3, Bathsheba’s father was named Eliam. If the Eliam in both passages is the same person, then Ahithophel was the grandfather of Bathsheba. Could it be that David’s mistreatment of Bathsheba and her husband prompted Ahithophel to, first, betray David and, second, advise Absalom to sleep with the harem as a further insult? The connection between Ahithophel and Bathsheba is possible, although far from biblically conclusive.
When Absalom began his rebellion, King David knew that Ahithophel’s advice would be dangerous in the hands of his son. During his escape up the Mount of Olives, David prayed to the Lord that Ahithophel’s counsel would be turned into foolishness (2 Samuel 15:31). In answer to David’s prayer, when David reached the summit of the Mount of Olives, he met Hushai the Arkite. David sent Hushai back to Absalom in Jerusalem as a secret agent to frustrate the advice of Ahithophel (2 Samuel 15:32–37). In Jerusalem Hushai pledged his loyalty to Absalom but began to give advice to work to David’s benefit (2 Samuel 17:14).
Absalom asked his counsellors what next step he should take. Ahithophel said to pursue David immediately with an army of twelve thousand men and “attack him while he is weary and weak” (2 Samuel 17:2). Hushai, however, counselled Absalom to delay the attack, form a larger force, and totally annihilate David and his men (verses 7–13). Absalom chose to follow the advice of Hushai and reject Ahithophel’s counsel. This was of God, since “the Lord had determined to frustrate the good advice of Ahithophel in order to bring disaster on Absalom” (verse 14).
When Absalom rejected his advice, Ahithophel’s pride was injured, and “he put his house in order and then hanged himself” (2 Samuel 17:23). In following Hushai’s advice, Absalom was defeated and received the punishment due his rebellion (2 Samuel 18:6–15).
Because of Ahithophel’s betrayal of David, many scholars see him as a type of Judas Iscariot. Just as David’s counselor betrayed him, so also did Jesus’ disciple Judas betray Him. Similarities between Ahithophel and Judas include the following:
• they both were trusted friends who betrayed their friend (2 Samuel 15:31; Matthew 26:14–16).
• they both sided with the enemy to plot their king’s death (2 Samuel 17:1–4; Luke 22:2–6).
• they both hanged themselves once the betrayal was complete (2 Samuel 17:23; Matthew 27:5).
In Psalm 41:9 David laments, “Even my close friend, someone I trusted, one who shared my bread, has turned against me.” This is, most immediately, a reference to the treachery of Ahithophel. But it is also a prophetic reference to Judas, as Jesus points out in John 13:18, where He quotes Psalm 41:9. Like Judas, Ahithophel will forever be remembered as a traitor.
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Habakkuk 2:4 is quoted three times in the New Testament. Paul quotes it in Romans 1:17, emphasizing the idea that righteousness by faith is for both Jews and Gentiles: “For in the gospel a righteousness of God is revealed from faith to faith, just as it is written, ‘The righteous will live by faith.’”
Then, in Galatians 3:11, we read, “Now it is evident that no one is justified before God by the law, for ‘The righteous shall live by faith.’” Here, Paul stresses that we are justified or made right before God by faith. The Law has no ability to justify anyone. As Habakkuk had recorded, people have always been saved by faith, not by works. Habakkuk 2:4 is also quoted in Hebrews 10:38.
In the third century, Rabbi Simla noted that Moses gave 365 prohibitions and 248 positive commands. David reduced them to eleven commands in Psalm 15; Isaiah made them six (33:14-15); Micah bound them into three (6:8); and Habakkuk condensed them all to one, namely—“The righteous shall live by faith” (from P. L. Tan, Encyclopedia of 7700 illustrations. Garland, TX: Bible Communications, #1495).
Christians are saved by grace through faith (Ephesians 2:8-9), and we walk in faith (2 Corinthians 5:7). Only by faith in Christ are we made righteous (Romans 5:19). Paul further expounds on this truth in Galatians 2:16, saying, “We know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” It is Christ’s righteousness that saves us, and the only way to receive that gift is to trust in Him. “Whoever believes in the Son has eternal life” (John 3:36).
When Habakkuk wrote, “The righteous shall live by his faith,” he was echoing a timeless truth first modeled in Abraham’s life (Genesis 15:6). The righteous man will “live” in that he will not face God’s judgment; rather, in return for his faith in God, he has been given eternal life.
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For the love of money
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.”
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.
is the root of all kinds of evil.
James 1:14-15
But each one is tempted when by his own evil desires he is lured away and enticed. / Then after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.
Colossians 3:5
Put to death, therefore, the components of your earthly nature: sexual immorality, impurity, lust, evil desires, and greed, which is idolatry.
Proverbs 15:27
He who is greedy for unjust gain brings trouble on his household, but he who hates bribes will live.
By craving it,
James 4:2-3
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 21:26
All day long he covets more, but the righteous give without restraint.
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.”
some have wandered away from the faith
Hebrews 3:12-13
See to it, brothers, that none of you has a wicked heart of unbelief that turns away from the living God. / But exhort one another daily, as long as it is called today, so that none of you may be hardened by sin’s deceitfulness.
2 Timothy 4:10
because Demas, in his love of this world, has deserted me and gone to Thessalonica. Crescens has gone to Galatia, and Titus to Dalmatia.
2 Peter 2:15
They have left the straight way and wandered off to follow the way of Balaam son of Beor, who loved the wages of wickedness.
and pierced themselves with many sorrows.
James 5:1-5
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. …
Ecclesiastes 5:13-17
There is a grievous evil I have seen under the sun: wealth hoarded to the harm of its owner, / or wealth lost in a failed venture, so when that man has a son there is nothing to pass on. / As a man came from his mother’s womb, so he will depart again, naked as he arrived. He takes nothing for his labor to carry in his hands. …
Psalm 16:4
Sorrows will multiply to those who chase other gods. I will not pour out their libations of blood, or speak their names with my lips.
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.
Treasury of ScriptureFor the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
the love.
Genesis 34:23,24
Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us…
Genesis 38:16
And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he knew not that she was his daughter in law.) And she said, What wilt thou give me, that thou mayest come in unto me?
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…
coveted.
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.
erred.
Genesis 29:14,26,31
And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month…
2 Kings 5:27
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.
Psalm 32:10
Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about.
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Arise Astray Countless Coveted Craving Erred Evil Evils Faith Fixed Greed Griefs Kinds Love Money Pierce Pierced Root Sorrows Sorts Themselves Turned Unnumbered Wandered Wounded
1 Timothy 6
1. Of the duty of servants.
3. Not to have fellowship with newfangled teachers.
6. Godliness is great gain;
10. and love of money the root of all evil.
11. What Timothy is to flee, and what to follow.
17. and whereof to admonish the rich.
20. To keep the purity of true doctrine, and to avoid godless ideas.
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Peter Denies Jesus
…61And the Lord turned and looked at Peter. Then Peter remembered the word that the Lord had spoken to him: “Before the rooster crows today, you will deny Me three times.” 62And he went outside and wept bitterly. 63The men who were holding Jesus began to mock Him and beat Him.…
And he went outside
Matthew 26:75
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.
Genesis 4:16
So Cain went out from the presence of the LORD and settled in the land of Nod, east of Eden.
John 18:27
Peter denied it once more, and immediately a rooster crowed.
and wept bitterly.
1 Samuel 1:10
In her bitter distress, Hannah prayed to the LORD and wept with many tears.
Genesis 27:34
When Esau heard his father’s words, he let out a loud and bitter cry and said to his father, “Bless me too, O my father!”
Hebrews 12:17
For you know that afterward, when he wanted to inherit the blessing, he was rejected. He could find no ground for repentance, though he sought the blessing with tears.
Mark 14:72
And immediately the rooster crowed a second time. Then Peter remembered the word that Jesus had spoken to him: “Before the rooster crows twice, you will deny Me three times.” And he broke down and wept.
John 21:15-17
When they had finished eating, Jesus asked Simon Peter, “Simon son of John, do you love Me more than these?” “Yes, Lord,” he answered, “You know I love You.” Jesus replied, “Feed My lambs.” / Jesus asked a second time, “Simon son of John, do you love Me?” “Yes, Lord,” he answered, “You know I love You.” Jesus told him, “Shepherd My sheep.” / Jesus asked a third time, “Simon son of John, do you love Me?” Peter was deeply hurt that Jesus had asked him a third time, “Do you love Me?” “Lord, You know all things,” he replied. “You know I love You.” Jesus said to him, “Feed My sheep.
Matthew 26:34
“Truly I tell you,” Jesus declared, “this very night, before the rooster crows, you will deny Me three times.”
Mark 14:30
“Truly I tell you,” Jesus replied, “this very night, before the rooster crows twice, you will deny Me three times.”
John 13:38
“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.
Matthew 26:69-74
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.” …
Mark 14:66-71
While Peter was in the courtyard below, one of the servant girls of the high priest came down / and saw him warming himself there. She looked at Peter and said, “You also were with Jesus the Nazarene.” / But he denied it. “I do not know or even understand what you are talking about,” he said. Then he went out to the gateway, and the rooster crowed. …
John 18:15-18
Now Simon Peter and another disciple were following Jesus. Since that disciple was known to the high priest, he also went with Jesus into the courtyard of the high priest. / But Peter stood outside at the door. Then the disciple who was known to the high priest went out and spoke to the doorkeeper, and brought Peter in. / At this, the servant girl watching the door said to Peter, “Aren’t you also one of this man’s disciples?” “I am not,” he answered. …
Zechariah 12:10
Then I will pour out on the house of David and on the people of Jerusalem a spirit of grace and prayer, and they will look on Me, the One they have pierced. They will mourn for Him as one mourns for an only child, and grieve bitterly for Him as one grieves for a firstborn son.
Psalm 51:17
The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise.
Psalm 38:18
For I will declare mine iniquity; I will be sorry for my sin.
Psalm 126:5,6
They that sow in tears shall reap in joy…
Psalm 130:1-4
A Song of degrees. Out of the depths have I cried unto thee, O LORD…
Luke 22
1. The leaders conspire against Jesus.
3. Satan prepares Judas to betray him.
7. The apostles prepare the Passover.
19. Jesus institutes his holy supper;
21. covertly foretells of the traitor;
24. rebukes the rest of his apostles from ambition;
31. assures Peter his faith should not fail;
34. and yet he should deny him thrice.
39. He prays in the mount, and sweats blood;
47. is betrayed with a kiss;
50. he heals Malchus' ear;
54. he is thrice denied by Peter;
63. shamefully abused;
66. and confesses himself to be the Son of God.
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◄ Matthew 6 ►
Giving to the Needy
(Deuteronomy 15:7–11)
1“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.
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)
5And 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. 6But 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.
7And when you pray, do not babble on like pagans, for they think that by their many words they will be heard. 8Do not be like them, for your Father knows what you need before you ask Him.
9So 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.
14For if you forgive men their trespasses, your heavenly Father will also forgive you. 15But 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, 18so 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 rustc destroy, 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?f
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 Godg and 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.
Footnotes:
1 a BYZ and TR charitable acts or alms
13 b Or from evil; BYZ and TR include For Yours is the kingdom and the power and the glory, forever. Amen.
19 c Or worm; also in verse 20
22 d Literally If your eye is sound; see Proverbs 22:9
23 e Literally if your eye is evil; see Proverbs 23:6 and Proverbs 28:22
27 f Or a single cubit to his height; a cubit was approximately 18 inches or 45 centimeters.
33 g SBL, WH, and NE seek first His kingdom; see also Luke 12:31.
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Apostle Peter did not betray Jesus (which was done by Judas Iscariot), but Peter did deny knowing Jesus three times on the night of Jesus' arrest. This account is recorded in all four gospels: Matthew 26:69-75, Mark 14:66-72, Luke 22:54-62, and John 18:15-27 on Bible Hub. [1, 2, 3, 4]
The Prophecy and the Denial
- The Prediction: Jesus told Peter that he would deny Him three times before a rooster crowed. Peter had strongly argued he would die with Jesus instead. [1, 2, 3]
- The First Denial: A servant girl at the courtyard saw Peter warming himself by the fire and accused him of being with Jesus. Peter said he did not know what she meant. [1, 2]
- The Second and Third Denials: Other people accused Peter while he stood near the fire and by the porch. Peter denied it again, eventually swearing and cursing that he did not know the man. [1, 2, 3]
- The Rooster Crows: Immediately after the third denial, a rooster crowed. Peter remembered Jesus' words, went outside, and cried bitterly. [1, 2]
Where to Read the Passages on Bible Hub
- Matthew's account: Matthew 26
- Mark's account: Mark 14
- Luke's account: Luke 22
- John's account: John 18
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Stolen water is sweet
Proverbs 20:17
Food gained by fraud is sweet to a man, but later his mouth is full of gravel.
Job 20:12-14
Though evil is sweet in his mouth and he conceals it under his tongue, / though he cannot bear to let it go and keeps it in his mouth, / yet in his stomach his food sours into the venom of cobras within him.
Genesis 3:6
When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it.
and bread eaten in secret is tasty!
John 3:19-20
And this is the verdict: The Light has come into the world, but men loved the darkness rather than the Light because their deeds were evil. / Everyone who does evil hates the Light, and does not come into the Light for fear that his deeds will be exposed.
Job 24:15-17
The eye of the adulterer watches for twilight. Thinking, ‘No eye will see me,’ he covers his face. / In the dark they dig through houses; by day they shut themselves in, never to experience the light. / For to them, deep darkness is their morning; surely they are friends with the terrors of darkness!
Psalm 10:8-11
He lies in wait near the villages; in ambush he slays the innocent; his eyes watch in stealth for the helpless. / He lies in wait like a lion in a thicket; he lurks to seize the oppressed; he catches the lowly in his net. / They are crushed and beaten down; the helpless fall prey to his strength. …
James 1:14-15
But each one is tempted when by his own evil desires he is lured away and enticed. / Then after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.
2 Samuel 11:2-4
One evening David got up from his bed and strolled around on the roof of the palace. And from the roof he saw a woman bathing—a very beautiful woman. / So David sent and inquired about the woman, and he was told, “This is Bathsheba, the daughter of Eliam and the wife of Uriah the Hittite.” / Then David sent messengers to get her, and when she came to him, he slept with her. (Now she had just purified herself from her uncleanness.) Then she returned home.
Matthew 7:13-14
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.
Romans 7:15-23
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. …
1 Corinthians 10:13
No temptation has seized you except what is common to man. And God is faithful; He will not let you be tempted beyond what you can bear. But when you are tempted, He will also provide an escape, so that you can stand up under it.
Galatians 5:19-21
The acts of the flesh are obvious: sexual immorality, impurity, and debauchery; / idolatry and sorcery; hatred, discord, jealousy, and rage; rivalries, divisions, factions, / and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who practice such things will not inherit the kingdom of God.
Ephesians 5:11-12
Have no fellowship with the fruitless deeds of darkness, but rather expose them. / For it is shameful even to mention what the disobedient do in secret.
1 John 2:16
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.
Psalm 10:9-10
He lies in wait like a lion in a thicket; he lurks to seize the oppressed; he catches the lowly in his net. / They are crushed and beaten down; the helpless fall prey to his strength.
Psalm 36:1-4
For the choirmaster. A Psalm of David, the servant of the LORD. An oracle is in my heart regarding the transgression of the wicked man: There is no fear of God before his eyes. / For his eyes are too full of conceit to detect or hate his own sin. / The words of his mouth are wicked and deceitful; he has ceased to be wise and well-doing. …
Stolen waters are sweet, and bread eaten in secret is pleasant.
stolen
Proverbs 20:17
Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel.
Proverbs 23:31,32
Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright…
Genesis 3:6
And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.
eaten in secret
Proverbs 7:18-20
Come, let us take our fill of love until the morning: let us solace ourselves with loves…
Proverbs 30:20
Such is the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness.
2 Kings 5:24-27
And when he came to the tower, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed…
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Jesus had just finished explaining to the disciples the meaning of the Parable of the Wheat and the Tares, and these two short parables are a continuance of His discussion of the “kingdom of heaven.” He expressed truths about the kingdom in three pairs of parables in Matthew 13: the seed and the sower (vv. 3-23) and the weeds in the field (vv. 24-30); the mustard seed (vv. 31-32) and the leaven (v. 33); and the hidden treasure (v. 44) and the pearl of great price (vv. 45-46).
The similarities of these two short parables make it clear they teach the same lesson—the kingdom of heaven is of inestimable value. Both parables involve a man who sold all he had to possess the kingdom. The treasure and the pearl represent Jesus Christ and the salvation He offers. And while we cannot pay for salvation by selling all our worldly goods, once we have found the prize, we are willing to give up everything to possess it. But what is attained in exchange is so much more valuable that it is comparable to trading an ounce of trash for a ton of diamonds (Philippians 3:7-9).
In both parables, the treasures are hidden, indicating that spiritual truth is missed by many and cannot be found by intelligence or power or worldly wisdom. Matthew 13:11-17 and 1 Corinthians 2:7-8, 14 make it clear that the mysteries of the kingdom are hidden from some who are unable to hear, see, and comprehend these truths. The disobedient reap the natural consequences of their unbelief—spiritual blindness. Those whose eyes are opened by the Spirit do discern spiritual truth, and they, like the men in the parable, understand its great value.
Notice that the merchant stopped seeking pearls when he found the pearl of great price. Eternal life, the incorruptible inheritance, and the love of God through Christ constitute the pearl which, once found, makes further searching unnecessary. Christ fulfills our greatest needs, satisfies our longings, makes us whole and clean before God, calms and quiets our hearts, and gives us hope for the future. The “great price,” of course, is that which was paid by Christ for our redemption. He emptied Himself of His glory, came to earth in the form of a lowly man and shed His precious blood on the cross to pay the penalty for our sins.
◄ Genesis 27 ►
Book Sum People Topics Que
BSB [BAB BLB BIB MSB] Par ▾ Isaac Blesses Jacob
(Hebrews 11:20)
1When Isaac was old and his eyes were so weak that he could no longer see, he called his older son Esau and said to him, “My son.”
“Here I am,” Esau replied.
2“Look,” said Isaac, “I am now old, and I do not know the day of my death. 3Take your weapons—your quiver and bow—and go out into the field to hunt some game for me. 4Then prepare a tasty dish that I love and bring it to me to eat, so that I may bless you before I die.”
5Now Rebekah was listening to what Isaac told his son Esau. So when Esau went into the field to hunt game and bring it back, 6Rebekah said to her son Jacob, “Behold, I overheard your father saying to your brother Esau, 7‘Bring me some game and prepare me a tasty dish to eat, so that I may bless you in the presence of the LORD before I die.’
8Now, my son, listen to my voice and do exactly as I tell you. 9Go out to the flock and bring me two choice young goats, so that I can make them into a tasty dish for your father—the kind he loves. 10Then take it to your father to eat, so that he may bless you before he dies.”
11Jacob answered his mother Rebekah, “Look, my brother Esau is a hairy man, but I am smooth-skinned. 12What if my father touches me? Then I would be revealed to him as a deceiver, and I would bring upon myself a curse rather than a blessing.”
13His mother replied, “Your curse be on me, my son. Just obey my voice and go get them for me.”
14So Jacob went and got two goats and brought them to his mother, who made the tasty food his father loved. 15And Rebekah took the finest clothes in the house that belonged to her older son Esau, and she put them on her younger son Jacob. 16She also put the skins of the young goats on his hands and on the smooth part of his neck. 17Then she handed her son Jacob the tasty food and bread she had made.
18So Jacob went to his father and said, “My father.”
“Here I am!” he answered. “Which one are you, my son?”
19Jacob said to his father, “I am Esau, your firstborn. I have done as you told me. Please sit up and eat some of my game, so that you may bless me.”
20But Isaac asked his son, “How did you ever find it so quickly, my son?”
“Because the LORD your God brought it to me,” he replied.
21Then Isaac said to Jacob, “Please come closer so I can touch you, my son. Are you really my son Esau, or not?”
22So Jacob came close to his father Isaac, who touched him and said, “The voice is the voice of Jacob, but the hands are the hands of Esau.” 23Isaac did not recognize him, because his hands were hairy like those of his brother Esau; so he blessed him.
24Again he asked, “Are you really my son Esau?”
And he replied, “I am.”
25“Serve me,” said Isaac, “and let me eat some of my son’s game, so that I may bless you.”
Jacob brought it to him, and he ate; then he brought him wine, and he drank.
26Then his father Isaac said to him, “Please come near and kiss me, my son.”
27So he came near and kissed him. When Isaac smelled his clothing, he blessed him and said:
“Ah, the smell of my son
is like the smell of a field
that the LORD has blessed.
28May God give to you the dew of heaven
and the richness of the earth--
an abundance of grain and new wine.
29May peoples serve you
and nations bow down to you.
May you be the master of your brothers,
and may the sons of your mother bow down to you.
May those who curse you be cursed,
and those who bless you be blessed.”
Esau’s Lost Hope
30As soon as Isaac had finished blessing him and Jacob had left his father’s presence, his brother Esau returned from the hunt. 31He too made some tasty food, brought it to his father, and said to him, “My father, sit up and eat of your son’s game, so that you may bless me.”
32But his father Isaac replied, “Who are you?”
“I am Esau, your firstborn son,” he answered.
33Isaac began to tremble violently and said, “Who was it, then, who hunted the game and brought it to me? Before you came in, I ate it all and blessed him—and indeed, he will be blessed!”
34When Esau heard his father’s words, he let out a loud and bitter cry and said to his father, “Bless me too, O my father!”
35But Isaac replied, “Your brother came deceitfully and took your blessing.”
36So Esau declared, “Is he not rightly named Jacob?a For he has cheated me twice. He took my birthright, and now he has taken my blessing.” Then he asked, “Haven’t you saved a blessing for me?”
37But Isaac answered Esau: “Look, I have made him your master and given him all his relatives as servants; I have sustained him with grain and new wine. What is left that I can do for you, my son?”
38Esau said to his father, “Do you have only one blessing, my father? Bless me too, O my father!” Then Esau wept aloud.
39His father Isaac answered him:
“Behold, your dwelling place shall be
away from the richness of the land,
away from the dew of heaven above.
40You shall live by the sword
and serve your brother.
But when you rebel,
you will tear his yoke from your neck.”
41Esau held a grudge against Jacob because of the blessing his father had given him. And Esau said in his heart, “The days of mourning for my father are at hand; then I will kill my brother Jacob.”
42When the words of her older son Esau were relayed to Rebekah, she sent for her younger son Jacob and told him, “Look, your brother Esau is consoling himself by plotting to kill you. 43So now, my son, obey my voice and flee at once to my brother Laban in Haran. 44Stay with him for a while, until your brother’s fury subsides— 45until your brother’s rage against you wanes and he forgets what you have done to him. Then I will send for you and bring you back from there. Why should I lose both of you in one day?”
46Then Rebekah said to Isaac, “I am weary of my life because of these Hittite women.b If Jacob takes a Hittite wife from among them, what good is my life?”
Footnotes:
36 a Jacob means he grasps the heel or he deceives.
46 b Or daughters of Heth
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When seeking what we can learn from the thief on the cross, it should be remembered that at the time of Jesus’ crucifixion, two thieves were crucified beside Him (Luke 23:33–43), and both began their time on the cross by mocking and blaspheming Him (Matthew 27:44; Mark 15:32), as did many of the spectators. One of the thieves responded in faith to the message of salvation and was taken to paradise that very day. He is the one usually referred to as the thief on the cross. The man on the cross on the other side of Jesus never repented, as far as we know. So, at Calvary we have a picture of the two possible responses people can have to the Savior.
It is remarkable that, while in the excruciating and mind-numbing torment of the cross, the Son of Man had the heart, mind, and will to pray for others. Yet it is a miracle that one thief, while in agony himself, heard the Spirit of God call him to repentance and acceptance of the forgiveness God was just about to provide through the death of Christ. While the disciples were abandoning the Lord, this man answered the call, and his sins were forgiven, including his blasphemy against the Son of God (Luke 5:31-32, 12:8–10).
That the other thief rejected Jesus is remarkable in its own right. While being tortured on the cross he literally joined his torturers in insulting the Savior of the world, and he most likely did so because he wanted his torturers to think he was just like them, joined to the world and with no love for God (Matthew 27:44). Not only was this man next to the Savior, he heard Him pray, he witnessed the salvation of the other thief, he saw the world go dark, and he heard the testimony of the Son. But his pride kept him from submitting to the only One who could save him, and when he one day bows to the Name he mocked, he will be doing so reluctantly and while in torment (Philippians 2:10).
What we learn from the saved thief on the cross is that we are all sinners in need of a Savior, and no matter the number of our sins and no matter if we, or the world, think our sins are minor or extreme, it is never too late to repent and accept the free gift of salvation (Ephesians 2:8–9; Revelation 22:17). Moreover, as long as someone still has a mind and the will to choose life over death (Hebrews 9:27), it is not too late to proclaim the gospel, which hopefully will open a heart to a miracle by the Holy Spirit.
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John 10:10 records Jesus saying, “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.” This verse sets up a contrast between “the thief,” the destroyer; and Jesus, the life-giver.
Looking at the verse in context, we see that Jesus is presenting Himself as the Good Shepherd. He is essentially telling the Pharisees that He is Messiah, the same Lord that David called “my Shepherd” in Psalm 23:1.
Just prior to Jesus’ discussion of shepherds and sheep, He had healed a man born blind (John 9). The man was taken to the Pharisees, who investigated the healing but refused to acknowledge Jesus as the healer; in fact, they mocked the healed man for trusting Jesus. When Jesus heard what happened, He went to the previously blind man, revealed Himself as the Son of Man, and accepted the man’s worship of Him. Then Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind” (John 9:39). Some Pharisees overheard this and, taking offense, asked, “What? Are we blind too?” (John 9:40). Jesus replied, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains. Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. The one who enters by the gate is the shepherd of the sheep” (John 9:41—10:2).
Jesus continued talking about the gatekeeper and how the shepherd calls out his sheep. Sheep will only follow the shepherd whom they know (John 10:3–5). Jesus then interpreted His words: “Very truly I tell you, I am the gate for the sheep. All who have come before me are thieves and robbers, but the sheep have not listened to them. I am the gate; whoever enters through me will be saved. They 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 to the full” (John 10:7–10). With these words, Jesus declares that He is the only way to salvation and the fullness of life. But who is the thief? And what does it mean that the thief comes only to steal and kill and destroy?
The Greek word for “thief” used in John 10:10 means “one who steals” (see Matthew 6:19–20); figuratively, the same word is used to refer to false teachers. Anyone who claimed a way of salvation other than Jesus was “robbing” the people of truth. Just as a thief clambers over the wall of the sheepcote, bypassing the gate, false teachers attempt to bypass Jesus. Those who, like the Pharisees, put manmade requirements on people for salvation are false teachers who “steal” people’s ability to see the true means of salvation. The result of such thievery is death and destruction, as Jesus said the thief’s plan is to “kill and destroy.” It should be stated that the Law and the Prophets, though they came before Jesus, are not thieves and robbers. The Law and the Prophets did not offer another way of salvation but pointed forward to the one way of salvation (John 5:39).
False teachers are thieves who may claim to offer salvation, but their intentions are not good. Jesus had earlier told some unbelievers, “You belong to your father, the devil, and you want to carry out your father’s desires. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies” (John 8:44). Ultimately, these false teachers/thieves are carrying out Satan’s intentions. Rather than bring life, they bring death. Rather than give, they steal. Rather than build up, they destroy.
Dealing with spiritual thieves is a serious matter. Twice, Paul told the Galatians that “if anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!” (Galatians 1:8–9). There is only one gospel, and that is the message of Jesus’ death and resurrection (1 Corinthians 15:3–5). Any other so-called gospel is to be rejected.
We are not free of false teachers today. Peter wrote, “There will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves. Many will follow their depraved conduct and will bring the way of truth into disrepute. In their greed these teachers will exploit you with fabricated stories. Their condemnation has long been hanging over them, and their destruction has not been sleeping” (2 Peter 2:1–3).
Praise the Lord, God’s sheep are protected from the thief by their Shepherd. Jesus said, “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11). The sheep “follow him because they know his voice. But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger’s voice” (John 10:4–5). It is by knowing truth, knowing God’s voice, that we defend against the deceptions of those who would seek to steal, kill, and destroy. Life is in Jesus and Him alone.
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Hezekiah’s Illness and Recovery
(2 Kings 20:1–11; 2 Chronicles 32:24–31)
1In those days Hezekiah became mortally ill. The prophet Isaiah son of Amoz came to him and said, “This is what the LORD says: ‘Put your house in order, for you are about to die; you will not recover.’”
2Then Hezekiah turned his face to the wall and prayed to the LORD, 3saying, “Please, O LORD, remember how I have walked before You faithfully and with wholehearted devotion; I have done what is good in Your sight.” And Hezekiah wept bitterly.
4And the word of the LORD came to Isaiah, saying, 5“Go and tell Hezekiah that this is what the LORD, the God of your father David, says: ‘I have heard your prayer; I have seen your tears. Behold, I will add fifteen years to your life. 6And I will deliver you and this city from the hand of the king of Assyria. I will defend this city.a 7This will be a sign to you from the LORD that He will do what He has promised: 8I will make the sun’s shadow that falls on the stairway of Ahaz go back ten steps.’”
So the sunlight went back the ten steps it had descended.
Hezekiah’s Song of Thanksgiving
9This is a writing by Hezekiah king of Judah after his illness and recovery:
10I said, “In the primeb of my life
I must go through the gates of Sheol
and be deprived of the remainder of my years.”
11I said, “I will never again see the LORD,
even the LORD, in the land of the living;
I will no longer look on mankind
with those who dwell in this world.
12My dwelling has been picked up and removed from me
like a shepherd’s tent.
I have rolled up my life like a weaver;
He cuts me off from the loom;
from day until night You make an end of me.
13I composed myselfc until the morning.
Like a lion He breaks all my bones;
from day until night You make an end of me.
14I chirp like a swallow or crane;
I moan like a dove.
My eyes grow weak as I look upward.
O Lord, I am oppressed; be my security.”
15What can I say?
He has spoken to me, and He Himself has done this.
I will walk slowly all my years
because of the anguish of my soul.
16O Lord, by such things men live,
and in all of them my spirit finds life.
You have restored me to health
and have let me live.
17Surely for my own welfare
I had such great anguish;
but Your love has delivered me from the pit of oblivion,
for You have cast all my sins behind Your back.
18For Sheol cannot thank You;
Death cannot praise You.
Those who descend to the Pit
cannot hope for Your faithfulness.
19The living, only the living, can thank You,
as I do today;
fathers will tell their children
about Your faithfulness.
20The LORD will save me;
we will play songs on stringed instruments
all the days of our lives
in the house of the LORD.
21Now Isaiah had said, “Prepare a lump of pressed figs and apply it to the boil, and he will recover.”
22And Hezekiah had asked, “What will be the sign that I will go up to the house of the LORD?”
Footnotes:
6 a MT and LXX; DSS includes for My sake and for the sake of My servant David; see 2 Kings 20:6.
10 b Or In the quiet or In the middle
13 c Or I cried out; see Targum Yonaton.
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"House of Jacob" and "Israel"
both refer to the biblical patriarch Jacob and his descendants, the Jewish people. God gave Jacob the name Israel after he wrestled with an angel. In scripture, the two terms are often used interchangeably or together to describe the 12 tribes. [1, 2, 3, 4, 5, 6]
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The return of Jesus Christ is likened to the coming of a thief in the night. Two passages use the wording “a thief in the night”: Matthew 24:43, “Understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into,” and 1 Thessalonians 5:2, “You know very well that the day of the Lord will come like a thief in the night.” In 2 Peter 3:10, similar wording is used, as “the day of the Lord will come like a thief.“
In Matthew 24, Jesus speaks of His second coming at the end of the tribulation. Paul calls it “the day of the Lord” in 1 Thessalonians 5. This is a day of divine retribution featuring astronomical upheaval and the visible “sign of the Son of Man” in the heavens (Matthew 24:29–30). Jesus says it will happen “after the tribulation of those days” (verse 29, ESV), a description that distinguishes this event from the rapture, which happens before the tribulation.
How is the second coming going to be like a thief in the night? The key element of Jesus’ comparison is that no one will know when He will return. Just as a thief catches a household by surprise, Jesus will catch the unbelieving world by surprise when He returns in judgment. People will be “eating and drinking, marrying and giving in marriage” (verse 38), just as if they have all the time in the world. But then, before they know it, Judgment Day will be upon them (verses 40–41). Paul puts it this way: “While people are saying, ‘Peace and safety,’ destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape” (1 Thessalonians 5:3).
The believer does not fear this swift and sudden judgment; the “thief in the night” will not catch us by surprise. Christians are in a separate category: “But you, brothers and sisters, are not in darkness so that this day should surprise you like a thief” (1 Thessalonians 5:4). It is only those in darkness who will be taken unawares, and we “are all children of the light and children of the day. We do not belong to the night or to the darkness” (verse 5). Praise the Lord, “God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ” (verse 9).
The unsaved should heed Jesus’ warning: “Be ready, because the Son of Man will come at an hour when you do not expect him” (Matthew 24:44). How can you be ready? God has provided the way for you to escape the judgment. That way is Jesus Christ (John 14:6). By accepting Jesus as your Lord and Savior, you are granted forgiveness of sins, mercy, and salvation with the promise of everlasting life (John 3:16; Ephesians 2:8–9). The “thief” is coming, but you can be a child of the day. Don’t put it off; this is “the year of the Lord’s favor” (Luke 4:19).
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◄ 1 Kings 17 ►
Book Sum People Topics Que
BSB [BAB BLB BIB MSB] Par ▾ The Ravens Feed Elijah
1Now Elijah the Tishbite, who was among the settlers of Gilead,a said to Ahab, “As surely as the LORD, the God of Israel, lives, before whom I stand, there will be neither dew nor rain in these years except at my word!”
2Then a revelation from the LORD came to Elijah: 3“Leave here, turn eastward, and hide yourself by the Brook of Cherith, east of the Jordan.b 4And you are to drink from the brook, and I have commanded the ravens to feed you there.”
5So Elijah did what the LORD had told him, and he went and lived by the Brook of Cherith, east of the Jordan. 6The ravens would bring him bread and meat in the morning and evening, and he would drink from the brook. 7Some time later, however, the brook dried up because there had been no rain in the land.
The Widow of Zarephath
8Then the word of the LORD came to Elijah: 9“Get up and go to Zarephath of Sidon, and stay there. Behold, I have commanded a widow there to provide for you.”
10So Elijah got up and went to Zarephath. When he arrived at the city gate, there was a widow gathering sticks. Elijah called to her and said, “Please bring me a little water in a cup, so that I may drink.” 11And as she was going to get it, he called to her and said, “Please bring me a piece of bread.”
12But she replied, “As surely as the LORD your God lives, I have no bread—only a handful of flour in a jar and a little oil in a jug. Look, I am gathering a couple of sticks to take home and prepare a meal for myself and my son, so that we may eat it and die.”
13“Do not be afraid,” Elijah said to her. “Go and do as you have said. But first make me a small cake of bread from what you have, and bring it out to me. Afterward, make some for yourself and your son, 14for this is what the LORD, the God of Israel, says: ‘The jar of flour will not be exhausted and the jug of oil will not run dry until the day the LORD sends rain upon the face of the earth.’”
15So she went and did according to the word of Elijah, and there was food every day for Elijah and the woman and her household. 16The jar of flour was not exhausted and the jug of oil did not run dry, according to the word that the LORD had spoken through Elijah.
Elijah Raises the Widow’s Son
17Later, the son of the woman who owned the house became ill, and his sickness grew worse and worse, until no breath remained in him. 18“O man of God,” said the woman to Elijah, “what have you done to me? Have you come to remind me of my iniquity and cause the death of my son?”
19But Elijah said to her, “Give me your son.”
So he took him from her arms, carried him to the upper room where he was staying, and laid him on his own bed. 20Then he cried out to the LORD, “O LORD my God, have You also brought tragedy on this widow who has opened her home to me, by causing her son to die?” 21Then he stretched himself out over the child three times and cried out to the LORD, “O LORD my God, please let this boy’s life return to him!”
22And the LORD listened to the voice of Elijah, and the child’s life returned to him, and he lived. 23Then Elijah took the child, brought him down from the upper room into the house, and gave him to his mother. “Look, your son is alive,” Elijah declared.
24Then the woman said to Elijah, “Now I know that you are a man of God and that the word of the LORD from your mouth is truth.”
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The Parable of the Prodigal Son is found in 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” (verse 16). 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 sinner or a rebellious Christian 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 a new light. Hope begins to dawn in his heart (Psalm 147:11; Isaiah 40:30–31; 1 Timothy 4:10).
The prodigal’s realization is reflective of the sinner’s discovery that, apart from God, there is no hope (Ephesians 2:12; 2 Timothy 2:25–26). When a sinner “comes to his senses,” repentance follows, along with a longing to return to fellowship with God.
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 (verse 19). 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 pride and 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—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 son’s 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 occasions. 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 iniquities. 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). Those words--dead and alive, lost and found—are terms that also apply to one’s state before and after conversion to Christ (Ephesians 2:1–5). 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” (verses 31–32).
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 older brother had allowed bitterness to take root in his heart to the point that he was unable to show compassion toward his brother. The bitterness spilled over into other relationships, too, and he was unable to forgive the perceived sin of his father against him. Rather than enjoy fellowship with his father, brother, and community, the older brother stayed outside the house and nursed his anger. How sad to choose misery and isolation over restoration and reconciliation!
The older brother—and the religious leaders of Jesus’ day—failed to realize that “anyone who claims to be in the light but hates his brother is still in the darkness. Whoever loves his brother lives in the light, and there is nothing in him to make him stumble. But whoever hates his brother is in the darkness; he does not know where he is going, because the darkness has blinded him” (1 John 2:9–11).
The Parable of the Prodigal Son is one of Scripture’s most beautiful pictures 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. 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 core message of the Parable of the Prodigal Son.
For Further Study
Parables of Jesus by James Montgomery Boice
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The Valley of Vision
…11You built a reservoir between the walls for the waters of the ancient pool, but you did not look to the One who made it, or consider Him who planned it long ago. 12On that day the Lord GOD of Hosts called for weeping and wailing, for shaven heads and the wearing of sackcloth. 13But look, there is joy and gladness, butchering of cattle and slaughtering of sheep, eating of meat and drinking of wine: “Let us eat and drink, for tomorrow we die!”…
On that day
Isaiah 2:11
The proud look of man will be humbled, and the loftiness of men brought low; the LORD alone will be exalted in that day.
Isaiah 10:20
On that day the remnant of Israel and the survivors of the house of Jacob will no longer depend on him who struck them, but they will truly rely on the LORD, the Holy One of Israel.
Zephaniah 1:14
The great Day of the LORD is near—near and coming quickly. Listen, the Day of the LORD! Then the cry of the mighty will be bitter.
the Lord GOD of Hosts
Isaiah 3:1
For behold, the Lord GOD of Hosts is about to remove from Jerusalem and Judah both supply and support: the whole supply of food and water,
Isaiah 1:24
Therefore the Lord GOD of Hosts, the Mighty One of Israel, declares: “Ah, I will be relieved of My foes and avenge Myself on My enemies.
Amos 4:13
For behold, He who forms the mountains, who creates the wind and reveals His thoughts to man, who turns the dawn to darkness and strides on the heights of the earth—the LORD, the God of Hosts, is His name.”
called for weeping and wailing,
Amos 5:16
Therefore this is what the LORD, the God of Hosts, the Lord, says: “There will be wailing in all the public squares and cries of ‘Alas! Alas!’ in all the streets. The farmer will be summoned to mourn, and the mourners to wail.
Jeremiah 4:8
So put on sackcloth, mourn and wail, for the fierce anger of the LORD has not turned away from us.”
Joel 1:13-14
Put on sackcloth and lament, O priests; wail, O ministers of the altar. Come, spend the night in sackcloth, O ministers of my God, because the grain and drink offerings are withheld from the house of your God. / Consecrate a fast; proclaim a solemn assembly! Gather the elders and all the residents of the land to the house of the LORD your God, and cry out to the LORD.
for shaven heads
Micah 1:16
Shave yourselves bald and cut off your hair in mourning for your precious children; make yourselves as bald as an eagle, for they will go from you into exile.
Jeremiah 48:37
For every head is shaved and every beard is clipped; on every hand is a gash, and around every waist is sackcloth.
Job 1:20
Then Job stood up, tore his robe, and shaved his head. He fell to the ground and worshiped
and the wearing of sackcloth.
Esther 4:1-3
When Mordecai learned of all that had happened, he tore his clothes, put on sackcloth and ashes, and went out into the middle of the city, wailing loudly and bitterly. / But he went only as far as the king’s gate, because the law prohibited anyone wearing sackcloth from entering that gate. / In every province to which the king’s command and edict came, there was great mourning among the Jews. They fasted, wept, and lamented, and many lay in sackcloth and ashes.
Jonah 3:5-6
And the Ninevites believed God. They proclaimed a fast and dressed in sackcloth, from the greatest of them to the least. / When word reached the king of Nineveh, he got up from his throne, took off his royal robe, covered himself with sackcloth, and sat in ashes.
Daniel 9:3
So I turned my attention to the Lord God to seek Him by prayer and petition, with fasting, sackcloth, and ashes.
Joel 2:12-13
“Yet even now,” declares the LORD, “return to Me with all your heart, with fasting, weeping, and mourning.” / So rend your hearts and not your garments, and return to the LORD your God. For He is gracious and compassionate, slow to anger, abounding in loving devotion. And He relents from sending disaster.
2 Chronicles 35:25
And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they are written in the lamentations.
Nehemiah 8:9-12
And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law…
Nehemiah 9:9
And didst see the affliction of our fathers in Egypt, and heardest their cry by the Red sea;
to baldness
Isaiah 15:2
He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off.
Ezra 9:3
And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.
Job 1:20
Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,
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Ahab's Repentance
…26He committed the most detestable acts by going after idols, just like the Amorites whom the LORD had driven out before the Israelites.) 27 When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He lay down in sackcloth and walked around meekly. 28Then the word of the LORD came to Elijah the Tishbite, saying:…
When Ahab heard these words
2 Kings 22:11
When the king heard the words of the Book of the Law, he tore his clothes
2 Chronicles 34:19
When the king heard the words of the Law, he tore his clothes
Jonah 3:5
And the Ninevites believed God. They proclaimed a fast and dressed in sackcloth, from the greatest of them to the least.
he tore his clothes,
Genesis 37:34
Then Jacob tore his clothes, put sackcloth around his waist, and mourned for his son many days.
Joshua 7:6
Then Joshua tore his clothes and fell facedown before the ark of the LORD until evening, as did the elders of Israel; and they all sprinkled dust on their heads.
2 Samuel 1:11
Then David took hold of his own clothes and tore them, and all the men who were with him did the same.
put on sackcloth,
2 Kings 19:1
On hearing this report, King Hezekiah tore his clothes, put on sackcloth, and entered the house of the LORD.
Esther 4:1
When Mordecai learned of all that had happened, he tore his clothes, put on sackcloth and ashes, and went out into the middle of the city, wailing loudly and bitterly.
Daniel 9:3
So I turned my attention to the Lord God to seek Him by prayer and petition, with fasting, sackcloth, and ashes.
and fasted.
2 Samuel 12:16
David pleaded with God for the boy. He fasted and went into his house and spent the night lying in sackcloth on the ground.
Ezra 8:21
And there by the Ahava Canal I proclaimed a fast, so that we might humble ourselves before our God and ask Him for a safe journey for us and our children, with all our possessions.
Jonah 3:7
Then he issued a proclamation in Nineveh: “By the decree of the king and his nobles: Let no man or beast, herd or flock, taste anything at all. They must not eat or drink.
He lay down in sackcloth
Psalm 35:13
Yet when they were ill, I put on sackcloth; I humbled myself with fasting, but my prayers returned unanswered.
Job 16:15
I have sewn sackcloth over my skin; I have buried my horn in the dust.
Jonah 3:6
When word reached the king of Nineveh, he got up from his throne, took off his royal robe, covered himself with sackcloth, and sat in ashes.
and walked around meekly.
Micah 6:8
He has shown you, O man, what is good. And what does the LORD require of you but to act justly, to love mercy, and to walk humbly with your God?
Treasury of Scripture
And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth on his flesh, and fasted, and lay in sackcloth, and went softly.
he rent
Genesis 37:34
And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.
2 Kings 6:30
And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by upon the wall, and the people looked, and, behold, he had sackcloth within upon his flesh.
2 Kings 18:37
Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.
lay in sackcloth
2 Samuel 12:17
And the elders of his house arose, and went to him, to raise him up from the earth: but he would not, neither did he eat bread with them.
Job 16:15
I have sewed sackcloth upon my skin, and defiled my horn in the dust.
Isaiah 22:12
And in that day did the Lord GOD of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth:
went softly
Isaiah 38:15
What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul.
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◄ John 6 ►
Book Sum People Topics Que
BSB [BAB BLB BIB MSB] Par ▾ The Feeding of the Five Thousand
(Matthew 14:13–21; Mark 6:30–44; Luke 9:10–17)
1After this, Jesus crossed to the other side of the Sea of Galilee (that is, the Sea of Tiberias). 2A large crowd followed Him because they saw the signs He was performing on the sick. 3Then Jesus went up on the mountain and sat down with His disciples.
4Now the Jewish Feast of the Passover was near. 5When 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?” 6But He was asking this to test him, for He knew what He was about to do.
7Philip answered, “Two hundred denariia would not buy enough bread for each of them to have a small piece.”
8One of His disciples, Andrew, Simon Peter’s brother, said to Him, 9“Here is a boy with five barley loaves and two small fish. But what difference will these make among so many?”
10“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.
11Then Jesus took the loaves and the fish, gave thanks, and distributed to those who were seated as much as they wanted.
12And when everyone was full, He said to His disciples, “Gather the pieces that are left over, so that nothing will be wasted.”
13So they collected them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten.
14When the people saw the sign that Jesus had performed,b they began to say, “Truly this is the Prophet who is to come into the world.”
15Then 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)
16When evening came, His disciples went down to the sea, 17got into a boat, and started across the sea to Capernaum. It was already dark, and Jesus had not yet gone out to them. 18A strong wind was blowing, and the sea grew agitated.
19When they had rowed about three or four miles,c they saw Jesus approaching the boat, walking on the sea—and they were terrified. 20But Jesus spoke up: “It is I; do not be afraid.” 21Then 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
22The next day, the crowd that had remained on the other side of the sea realized that only one boat had been there, and that Jesus had not boarded it with His disciples, but they had gone away alone. 23However, some boats from Tiberias landed near the place where the people had eaten the bread after the Lord had given thanks. 24So when the crowd saw that neither Jesus nor His disciples were there, they got into the boats and went to Capernaum to look for Him. 25When they found Him on the other side of the sea, they asked Him, “Rabbi, when did You get here?”
26Jesus replied, “Truly, truly, I tell you, it is not because you saw these signs that you are looking for Me, but because you ate the loaves and had your fill. 27Do not work for food that perishes, but for food that endures to eternal life, which the Son of Man will give you. For on Him God the Father has placed His seal of approval.”
28Then they inquired, “What must we do to perform the works of God?”
29Jesus replied, “The work of God is this: to believe in the One He has sent.”
30So they asked Him, “What sign then will You perform, so that we may see it and believe You? What will You do? 31Our fathers ate the manna in the wilderness, as it is written: ‘He gave them bread from heaven to eat.’d”
32Jesus said to them, “Truly, truly, I tell you, it was not Moses who gave you the bread from heaven, but it is My Father who gives you the true bread from heaven. 33For the bread of God is He who comes down from heaven and gives life to the world.”
34“Sir,” they said, “give us this bread at all times.”
35Jesus answered, “I am the bread of life. Whoever comes to Me will never hunger, and whoever believes in Me will never thirst. 36But as I stated, you have seen Me and still you do not believe.
37Everyone the Father gives Me will come to Me, and the one who comes to Me I will never drive away. 38For I have come down from heaven, not to do My own will, but to do the will of Him who sent Me.
39And this is the will of Him who sent Me, that I shall lose none of those He has given Me, but raise them up at the last day. 40For it is My Father’s will that everyone who looks to the Son and believes in Him shall have eternal life, and I will raise him up at the last day.”
41At this, the Jews began to grumble about Jesus because He had said, “I am the bread that came down from heaven.” 42They were asking, “Is this not Jesus, the son of Joseph, whose father and mother we know? How then can He say, ‘I have come down from heaven’?”
43“Stop grumbling among yourselves,” Jesus replied. 44“No one can come to Me unless the Father who sent Me draws him, and I will raise him up at the last day. 45It is written in the Prophets: ‘And they will all be taught by God.’e Everyone who has heard the Father and learned from Him comes to Me— 46not that anyone has seen the Father except the One who is from God; only He has seen the Father.
47Truly, truly, I tell you, he who believes has eternal life. 48I am the bread of life. 49Your fathers ate the manna in the wilderness, yet they died. 50This is the bread that comes down from heaven, so that anyone may eat of it and not die. 51I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And this bread, which I will give for the life of the world, is My flesh.”
52At this, the Jews began to argue among themselves, “How can this man give us His flesh to eat?”
53So Jesus said to them, “Truly, truly, I tell you, unless you eat the flesh and drink the blood of the Son of Man, you have no life in you. 54Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. 55For My flesh is real food, and My blood is real drink.
56Whoever eats My flesh and drinks My blood remains in Me, and I in him. 57Just as the living Father sent Me and I live because of the Father, so also the one who feeds on Me will live because of Me. 58This is the bread that came down from heaven. Unlike your fathers, who ate the manna and died, the one who eats this bread will live forever.”
Many Disciples Turn Back
(Matthew 8:18–22; Luke 9:57–62; Luke 14:25–33)
59Jesus said this while teaching in the synagogue in Capernaum. 60On hearing it, many of His disciples said, “This is a difficult teaching. Who can accept it?”
61Aware that His disciples were grumbling about this teaching, Jesus asked them, “Does this offend you? 62Then what will happen if you see the Son of Man ascend to where He was before?
63The Spirit gives life; the flesh profits nothing. The words I have spoken to you are spirit and they are life. 64However, there are some of you who do not believe.” (For Jesus had known from the beginning which of them did not believe and who would betray Him.)
65Then Jesus said, “This is why I told you that no one can come to Me unless the Father has granted it to him.”
66From that time on many of His disciples turned back and no longer walked with Him.
Peter’s Confession of Faith
(Matthew 16:13–20; Mark 8:27–30; Luke 9:18–20)
67So Jesus asked the Twelve, “Do you want to leave too?”
68Simon Peter replied, “Lord, to whom would we go? You have the words of eternal life. 69We believe and know that You are the Holy One of God.f”
70Jesus answered them, “Have I not chosen you, the Twelve? Yet one of you is a devil!” 71He was speaking about Judas, the son of Simon Iscariot. For although Judas was one of the Twelve, he was later to betray Jesus.
Footnotes:
7 a A denarius was customarily a day’s wage for a laborer; see Matthew 20:2.
14 b SBL, NA, NE, and WH He had performed
19 c Greek about twenty-five or thirty stadia; that is, approximately 2.87 to 3.45 miles (4.62 to 5.55 kilometers)
31 d Psalm 78:24; see also Exodus 16:4.
45 e Isaiah 54:13
69 f BYZ and TR You are the Christ, the Son of the living God
When David prays, “Create in me a clean heart,” he is asking God for forgiveness. The subtitle to Psalm 51 clarifies the situation: “A psalm of David. When the prophet Nathan came to him after David had committed adultery with Bathsheba.”
Second Samuel 11 tells the sordid tale. King David saw Bathsheba, a married woman, and lusted after her. He summoned her to fulfill his desires. Some time later, she notified him that she was pregnant with his child. David first tried a cover up, and, when that did not work, he arranged for the murder of Bathsheba’s husband. David then married her.
Obviously, David did not have a clean heart after this. He had committed adultery and possibly rape, as the language used in this case is also used of rape; his summoning of and sleeping with Bathsheba was certainly an abuse of royal authority. He then engaged in deception and finally in murder, corrupting others in the process. When it was all done, he thought he had succeeded in covering it up and destroying all the evidence. The last sentence of 2 Samuel 11 tells us, “But the thing David had done displeased the Lord” (verse 27).
In 2 Samuel 12, the prophet Nathan confronts David. He does so using a parable that David could relate to. He told of a rich man who took advantage of a poor man by stealing his only lamb, a pet, which he killed to feed to his guests. David was overcome with anger and exclaimed, “As surely as the Lord lives, the man who did this must die! He must pay for that lamb four times over, because he did such a thing and had no pity” (2 Samuel 12:5–6).
Then Nathan said to David, “You are the man!” (2 Samuel 12:7). Although David had tried to hide his sin, it was eating away at him inside, as he records in Psalm 32:3–4: “When I kept silent [about my sin], my bones wasted away through my groaning all day long. For day and night your hand was heavy on me; my strength was sapped as in the heat of summer.” David admitted to Nathan, “I have sinned against the Lord” (2 Samuel 12:13). He knew he needed a clean heart.
When David was through trying to hide his sin, he confessed it freely. Psalm 51 is that confession and plea for forgiveness. His request “create in me a clean heart” is simply another way of asking for forgiveness and spiritual cleansing. Psalm 51:1–10 is filled with poetic descriptions of forgiveness and cleansing, identified in italics below:
“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.
“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 you are right in your verdict
and justified when you judge.
Surely I was sinful at birth,
sinful from the time my mother conceived me.
Yet you desired faithfulness even in the womb;
you taught me wisdom in that secret place.
“Cleanse 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 iniquity.
“Create in me a pure heart, O God,
and renew a steadfast spirit within me.”
Even though David suffered consequences for his sin, which are outlined in 2 Samuel 12, he was forgiven and restored to spiritual fellowship with God. Psalm 32 tells of the great relief that David felt when he confessed, and in this psalm he encourages others to confess their sins as well:
“Blessed is the one
whose transgressions are forgiven,
whose sins are covered.
Blessed is the one
whose sin the LORD does not count against them
and in whose spirit is no deceit.
“When I kept silent,
my bones wasted away
through my groaning all day long.
For day and night
your hand was heavy on me;
my strength was sapped
as in the heat of summer.
“Then I acknowledged my sin to you
and did not cover up my iniquity.
I said, ‘I will confess
my transgressions to the LORD.’
And you forgave
the guilt of my sin.
“Therefore let all the faithful pray to you
while you may be found;
surely the rising of the mighty waters
will not reach them.
You are my hiding place;
you will protect me from trouble
and surround me with songs of deliverance.
“I will instruct you and teach you in the way you should go;
I will counsel you with my loving eye on you.
Do not be like the horse or the mule,
which have no understanding
but must be controlled by bit and bridle
or they will not come to you.
Many are the woes of the wicked,
but the LORD’s unfailing love
surrounds the one who trusts in him.
“Rejoice in the LORD and be glad, you righteous;
sing, all you who are upright in heart!”
Paul uses Psalm 32 as an example of salvation apart from works (Romans 4:6–8). David was forgiven not because of any works he did to earn forgiveness, but simply because he asked in faith. Because of the sacrifice of Christ, any sinner can ask God for forgiveness, that is, for a clean heart, and he will receive it. The apostle John also tells us, “If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1: 8–9). In spite of all that David did, and all that we do, God is willing to forgive because Jesus paid the penalty that we deserve. No matter how dirty we are, God can create in us a clean heart.
