Cyber hacking and illegal electronic surveillance are serious criminal offenses that
are routinely prosecuted as felonies under both federal law
(such as the Computer Fraud and Abuse Act) and state laws, carrying penalties of
heavy fines and multiple years in prison
Belief, Faith, Confession,
Whole-heartedly
For Christ is the end of the law
How can you be Israel/David needing
a Messiah Savior
While also claiming
to be peter and the church he built
yet unwilling
to sell any possessions to follow Christ
The Will of God is to believe io the
ONE HE SENT
'Confessing the Work of Christ is
giving reverence
to Christ the Glory that is
RIGHTFULLY HIS
Honoring the NAME
of
flesh of flesh and bone of bone
of the
Global BODY of CHRIST?
Christ Gave himself up as a
living Sacrifice
to
sanctify the church
in the
truth of his word
That is the
NAME of MARRIAGE
"Wealthy People are Miserable"
Why?
GIVING is BETTER than RECIVING
The 100% Factual, Blatant Truth about Turning a Blind Eye
to the
Neighbors We Harmed with Zero Accountability
https://www.youtube.com/live/K0VcWPYvVII
Starting in early childhood, people are taught to share with others. Sharing is a recognized virtue in most civilized cultures because we understand instinctively that selfishness and a lack of sharing are wrong. Whether we acknowledge God or not, we are still created in His image and are more like Him than any other created being (Genesis 1:27). Because of this, we recognize that other people are important, too. Most civilized people groups gravitate toward similar laws in response to God’s moral law written on our hearts (Romans 1:20, 32; Ecclesiastes 3:11). We each have a God-given conscience. Since part of God’s nature is to share with us (2 Corinthians 8:9), people naturally know that sharing is good.
However, due to the sinful natures we all possess (Romans 2:10, 23), we often allow selfishness to rule instead of sharing and generosity. Regardless of chronological age, we can still be toddlers in our attitudes. We don’t want to share. Beneath our plastic smiles and socialized responses, our sinful hearts may be thinking, “What’s mine is mine, and what’s yours should be mine.” Sharing is seen as a nice concept, but a little too uncomfortable to put into practice.
The first-century church set the bar high when they demonstrated biblical sharing. As the church grew rapidly, many new believers from other regions lingered in Jerusalem, hungering to be near their new brothers and sisters in Christ. In order to finance this exploding family, those who owned valuables sold them and donated the money for the common good (Acts 4:32–37). “They shared everything they had” (verse 32), and “there were no needy persons among them” (verse 34). Later on, as churches were established in other places, the apostles gathered financial gifts from various churches and delivered them to the Judean church, which was struggling (Acts 11:27–30; Romans 15:26).
The New Testament equates sharing with real faith. In his explanation of how faith is to be lived out in good works, James says that true religion is “to visit orphans and widows in their distress, and to keep oneself unstained by the world” (James 1:27). John likewise emphasizes the necessity of sharing: “If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? Dear children, let us not love with words or speech but with actions and in truth” (1 John 3:17–18).
Christian sharing can take many forms, but it is the heart attitude that matters to God (Matthew 6:2–4). We who have been bought and set apart by the blood of Jesus must be eager to share what He has entrusted to us, whether it be time, energy, or resources. Sharing reminds us that we are not to set our affections on things of this earth, nor store up treasures that have no eternal value (Colossians 3:2; Matthew 6:20). Sharing also keeps us humble, frees us from the love of money, and teaches us to die to ourselves (Romans 6:6; 1 Timothy 6:10). We are most like Jesus when we freely share ourselves with those He brings into our lives.
The Bible describes humility as meekness, lowliness, and absence of self. The Greek word translated “humility” in Colossians 3:12 and elsewhere literally means “lowliness of mind,” so we see that humility is a heart attitude, not merely an outward demeanor. One may put on an outward show of humility but still have a heart full of pride and arrogance. Jesus said that those who are “poor in spirit” would have the kingdom of heaven (Matthew 5:3). Being poor in spirit means that only those who admit to an absolute bankruptcy of spiritual worth will inherit eternal life. Therefore, humility is a prerequisite for the Christian.
When we come to Christ as sinners, we must come in humility. We acknowledge that we are paupers and beggars who come with nothing to offer Him but our sin and our need for salvation. We recognize our lack of merit and our complete inability to save ourselves. Then when He offers the grace and mercy of God, we accept it in humble gratitude and commit our lives to Him and to others. We “die to self” so that we can live as new creations in Christ (2 Corinthians 5:17). We never forget that He has exchanged our worthlessness for His infinite worth, and our sin for His righteousness. The life we now live, we live by faith in the Son of God who loved us and gave Himself for us (Galatians 2:20). That is true humility.
Biblical humility is not only necessary to enter the kingdom, it is also necessary to be great in the kingdom (Matthew 20:26-27). Here Jesus is our model. Just as He did not come to be served, but to serve, so must we commit ourselves to serving others, considering their interests above our own (Philippians 2:3). This attitude precludes selfish ambition, conceit, and the strife that comes with self-justification and self-defense. Jesus was not ashamed to humble Himself as a servant (John 13:1-16), even to death on the cross (Philippians 2:8). In His humility, He was always obedient to the Father and so should the humble Christian be willing to put aside all selfishness and submit in obedience to God and His Word. True humility produces godliness, contentment, and security.
God has promised to give grace to the humble, while He opposes the proud (Proverbs 3:34; 1 Peter 5:5). Therefore, we must confess and put away pride. If we exalt ourselves, we place ourselves in opposition to God who will, in His grace and for our own good, humble us. But if we humble ourselves, God gives us more grace and exalts us (Luke 14:11). Along with Jesus, Paul is also to be our example of humility. In spite of the great gifts and understanding he had received, Paul saw himself as the “least of the apostles” and the “chief of sinners” (1 Timothy 1:15; 1 Corinthians 15:9). Like Paul, the truly humble will glory in the grace of God and in the cross, not in self-righteousness (Philippians 3:3-9).
What does 1 Corinthians 9:11 mean?
Paul continues to use agricultural metaphors. He is illustrating his assertion that he has a right to expect financial support from the Corinthians. He has not demanded this, for reasons explained in later verses. In the simplest language of farming—sowing and reaping—Paul insists that since he and his coworkers sowed spiritual things among the Corinthians, they are entitled to reap material rewards.
This verse puts it in the form of a question, perhaps to soften the impact: "Is it too much if we reap material things from you?"
Paul made a similar connection in his letter to the Romans when discussing the money that Gentile Christians were sending in support of Jewish Christians in Jerusalem. Paul said the Gentiles owed it to them: "For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings" (Romans 15:27).
Although Paul will make it clear he is not demanding this right from the Corinthians, the Christian church has practiced this principle throughout most of its history. Those who devote their lives and abilities to the gospel have a right to be supported in that effort by other Christians.
In the Gospel of John (19:34), a Roman soldier pierced the side of Jesus with a spear on the cross, and blood and water immediately flowed out. This moment holds profound physical explanations and rich spiritual symbolism for Christian faith.
- Blood: Stands for sacrifice, forgiveness, and the price paid to clear human sin.
- Water: Stands for spiritual life, cleansing, and renewal through the Holy Spirit.
- The Church: Christian tradition views the flow as the birth of the Church, representing the sacraments of the Eucharist (blood) and baptism (water).
Medical and Physical Reasons
- Fluid Build-up: Severe physical trauma and shock can cause clear fluid to gather in the sac around the heart (pericardial effusion) and lungs (pleural effusion).
- Post-Mortem Separation: Piercing the chest cavity after death can puncture this fluid buildup alongside the chambers of the heart, resulting in a distinct separation of watery fluid and blood.
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.
The Gospels of Mark and Luke
both relay
an incident involving
a widow’s gift to God.
She didn’t give much—just two mites--
or did she?
The story is often called the story of the widow’s mite or the story of the widow’s offering. One day, Jesus was sitting with His disciples near the temple treasury watching people depositing money into the offering receptacles. The court of women held thirteen such receptacles, and people could cast their money in as they walked by. Jesus watched as the rich were contributing large sums of money, but then along came a widow with two small coins in her hand. The ESV calls them “two small copper coins, which make a penny” (Mark 12:41). The KJV calls the coins “mites.” These were the smallest denomination of coins. The widow put her coins into the box, and Jesus called His disciples to Him and pointed out her action: “Truly I tell you, this poor widow has put more into the treasury than all the others. They all gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on” (Mark 12:43–44; cf. Luke 21:1–4).
There are several things that the story of the widow’s mite teaches us. First, God sees what man overlooks. The big gifts in the temple were surely noticed by people; that’s probably what the disciples were watching. But Jesus saw what no one else did: He saw the humble gift of a poor widow. This was the gift that Jesus thought worthy of comment; this was the gift that the disciples needed to be aware of. The other gifts in the treasury that day made a lot of noise as they jingled into the receptacles, but the widow’s mites were heard in heaven.
Second, God’s evaluation is different from man’s. The widow’s two mites added up to a penny, according to man’s tabulation. But Jesus said that she had given more than anyone else that day (Mark 12:43). How could this be, when “many rich people threw in large amounts” (Mark 12:41)? The difference is one of proportion. The rich were giving large sums, but they still retained their fortunes; the widow “put in everything—all she had to live on” (Mark 12:44). Hers was a true sacrifice; the rich had not begun to give to the level of her sacrifice.
Third, God commends giving in faith. Here was a woman in need of receiving charity, yet she had a heart to give. Even though the amount was negligible—what could a widow’s mite buy?—she gave it in faith that God could use it. The widow’s faith is also evident in the fact that she gave the last of her money. Like the widow of Zarephath, who gave her last meal to Elijah (see 1 Kings 17:7–16), the widow in the temple gave away her last means of self-support. Does that mean the widow left the temple completely destitute, went home, and died of starvation? No. The Bible teaches that God provides for our needs (Matthew 6:25–34). We don’t know the details of this particular widow’s future, but we can be certain that she was provided for. Just as God provided for the widow and her son in Elijah’s day (1 Kings 17:15–16), God also provided for the widow in Jesus’ day.
It is interesting that, just before Jesus commented on the widow’s mite, He commented on the scribes “who devour widows’ houses” (Mark 12:40). The religious officials of the day, instead of helping the widows in need, were perfectly content to rob them of their livelihood and inheritance. The system was corrupt, and the darkness of the scribes’ greed makes the widow’s sacrifice shine even more brightly. “God loves a cheerful giver” (2 Corinthians 9:7), and He is faithful to take care of His own.
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.’
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.
Jesus at the Feast of Dedication
22At that time the Feast of Dedicationb took place in Jerusalem. It was winter, 23and Jesus was walking in the temple courtsc in Solomon’s Colonnade. 24So the Jews gathered around Him and demanded, “How long will You keep us in suspense? If You are the Christ, tell us plainly.”
25“I already told you,” Jesus replied, “but you did not believe. The works I do in My Father’s name testify on My behalf. 26But because you are not My sheep, you refuse to believe. 27My sheep listen to My voice; I know them, and they follow Me. 28I give them eternal life, and they will never perish. No one can snatch them out of My hand. 29My Father who has given them to Me is greater than all. No one can snatch them out of My Father’s hand. 30I and the Father are one.”
31At this, the Jews again picked up stones to stone Him. 32But Jesus responded, “I have shown you many good works from the Father. For which of these do you stone Me?”
33“We are not stoning You for any good work,” said the Jews, “but for blasphemy, because You, who are a man, make Yourself out to be God.”
34Jesus replied, “Is it not written in your Law: ‘I have said you are gods’d? 35If he called them gods to whom the word of God came—and the Scripture cannot be broken— 36then what about the One whom the Father sanctified and sent into the world? How then can you accuse Me of blasphemy for stating that I am the Son of God?
37If I am not doing the works of My Father, then do not believe Me. 38But if I am doing them, even though you do not believe Me, believe the works themselves, so that you may know and understand that the Father is in Me, and I am in the Father.”
39At this, they tried again to seize Him, but He escaped their grasp.
John’s Testimony Confirmed
40Then Jesus went back across the Jordan to the place where John had first been baptizing, and He stayed there. 41Many came to Him and said, “Although John never performed a sign, everything he said about this man was true.” 42And many in that place believed in Jesus.
Acts 5:29 recounts the response Peter and other apostles gave when the Sanhedrin ordered them to cease preaching. The apostles’ words were direct and filled with confidence: “We must obey God rather than men” (ESV). This unwavering stance defined the ministry of the apostles and early Christians, who remained resolute in the face of severe persecution.
Acts 5 presents a contrast between the direct command given by God through an angel (verses 19–20) and the orders of the Sanhedrin (verse 28). In the previous chapter, the apostles had an initial confrontation with the Sanhedrin that resulted in the latter giving stern prohibitions against them preaching (Acts 4:16–18). This was after Peter healed the lame beggar (Acts 3:1–10). In response, Peter and John pose a similar question: “Which is right in God’s eyes: to listen to you, or to him? You be the judges!” (Acts 4:19)
Fear God Alone
(Luke 12:4–7)
26So do not be afraid of them. For there is nothing concealed that will not be disclosed, and nothing hidden that will not be made known. 27What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the housetops.
28Do not be afraid of those who kill the body but cannot kill the soul. Instead, fear the One who can destroy both soul and body in hell.g
29Are not two sparrows sold for a penny?h Yet not one of them will fall to the ground apart from the will of your Father. 30And even the very hairs of your head are all numbered. 31So do not be afraid; you are worth more than many sparrows.
Confessing Christ
(Luke 12:8–12)
32Therefore everyone who confesses Me before men, I will also confess him before My Father in heaven. 33But whoever denies Me before men, I will also deny him before My Father in heaven.
The Reward of Service
(2 Kings 4:8–17)
40He who receives you receives Me, and he who receives Me receives the One who sent Me. 41Whoever receives a prophet because he is a prophet will receive a prophet’s reward, and whoever receives a righteous man because he is a righteous man will receive a righteous man’s reward. 42And if anyone gives even a cup of cold water to one of these little ones because he is My disciple, truly I tell you, he will never lose his reward.”
In our busy and fast-paced world, it can be tough to stay focused and committed to God. However, the Bible abounds with wisdom about the immense value of wholeheartedness in our relationship with God and others.
Wholeheartedness involves showing complete sincerity and commitment, which is expressed in the Shema: “Hear, O Israel: The Lord our God, the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your might’” (Deuteronomy 6:4–5, ESV). In this passage, the Hebrew term for “heart” signifies the totality of our being—thoughts, will, and emotions (cf. Proverbs 4:23). The idea is that we must surrender everything in wholehearted devotion to God, leaving no room for unfaithfulness or unwavering commitment.
The book of Psalms offers an array of poetic expressions that beautifully portray the essence of wholehearted devotion. For example, in Psalm 119:10–11, the psalmist passionately declares, “With my whole heart I seek you; let me not wander from your commandments! I have stored up your word in my heart, that I might not sin against you” (ESV). Let us follow the psalmist’s example of pursuing God with our whole heart and internalizing His Word, resulting in personal holiness and righteousness.
The New Testament seamlessly weaves the threads of wholehearted devotion, highlighted by Jesus’ words in Matthew 22:37–40. When asked about the greatest commandment, Jesus replied, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” (ESV; cf. Luke 10:27).
The first commandment is to love God with all your heart and with all your soul and with all your mind. In doing so, we demonstrate to ourselves and the world that He is the most important person in our lives.
The second commandment is to love your neighbor as yourself. The word neighbor includes everyone, not just our friends and family. Believers are called to love everyone because everyone is made in the image of God (Genesis 1:27). Thus, we should love others wholeheartedly.
The apostle Paul frequently employs athletic metaphors to convey spiritual truths, particularly when discussing the pursuit of wholehearted gospel living. For example, in 1 Corinthians 9:24–27, he uses the metaphor of a race to encourage believers to approach their faith with total determination:
Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified (ESV).
This passage embodies the tension between the “already” and “not yet” of wholehearted living. Paul acknowledges the reality of human frailty and our ongoing struggle with sin while holding out the hope of transformation through Christ’s redemptive work. This tension drives us to continually press forward in the pursuit of wholeheartedness (cf. Philippians 3:12–21).
Wholeheartedness is an attainable goal, and the Bible calls us to sincere and authentic commitment to God and others. May we never forget the following words: “Teach me your way, Lord, that I may rely on your faithfulness; give me an undivided heart, that I may fear your name” (Psalm 86:11).
Ministers of a New Covenant
1Are we beginning to commend ourselves again?
Or do we need, like some people, letters of recommendation to you or from you? 2You yourselves are our letter, inscribed on our hearts, known and read by everyone. 3It is clear that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.
4Such confidence before God is ours through Christ. 5Not that we are competent in ourselves to claim that anything comes from us, but our competence comes from God. 6And He has qualified us as ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.
The Glory of the New Covenant
(Exodus 34:10–35)
7Now if the ministry of death, which was engraved in letters on stone, came with such glory that the Israelites could not gaze at the face of Moses because of its fleeting glory, 8will not the ministry of the Spirit be even more glorious? 9For if the ministry of condemnation was glorious, how much more glorious is the ministry of righteousness! 10Indeed, what was once glorious has no glory now in comparison to the glory that surpasses it. 11For if what was fading away came with glory, how much greater is the glory of that which endures!
12Therefore, since we have such a hope, we are very bold. 13We are not like Moses, who would put a veil over his face to keep the Israelites from gazing at the end of what was fading away.
14But their minds were closed. For to this day the same veil remains at the reading of the old covenant. It has not been lifted, because only in Christ can it be removed. 15And even to this day when Moses is read, a veil covers their hearts. 16But whenever anyone turns to the Lord, the veil is taken away.
17Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 18And we, who with unveiled faces all reflect the glory of the Lord, are being transformed into His image with intensifying glory, which comes from the Lord, who is the Spirit.
Galatians 3:24-25
So the law became our guardian to lead us to Christ, that we might be justified by faith. / Now that faith has come, we are no longer under a guardian.
Colossians 2:14
having canceled the debt ascribed to us in the decrees that stood against us. He took it away, nailing it to the cross!
Ephesians 2:15
by abolishing in His flesh the law of commandments and decrees. He did this to create in Himself one new man out of the two, thus making peace
to bring righteousness
Daniel 9:24
Seventy weeks are decreed for your people and your holy city to stop their transgression, to put an end to sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place.
1 Corinthians 1:30
It is because of Him that you are in Christ Jesus, who has become for us wisdom from God: our righteousness, holiness, and redemption.
2 Corinthians 5:21
God made Him who knew no sin to be sin on our behalf, so that in Him we might become the righteousness of God.
to everyone who believes.
Romans 3:22
And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction,
Acts 13:39
Through Him everyone who believes is justified from everything from which you could not be justified by the law of Moses.
Acts 10:43
All the prophets testify about Him that everyone who believes in Him receives forgiveness of sins through His name.”
Matthew 5:17
Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them.
2 Corinthians 3:14
But their minds were closed. For to this day the same veil remains at the reading of the old covenant. It has not been lifted, because only in Christ can it be removed.
Philippians 3:9
and be found in Him, not having my own righteousness from the law, but that which is through faith in Christ, the righteousness from God on the basis of faith.
Hebrews 8:13
By speaking of a new covenant, He has made the first one obsolete; and what is obsolete and aging will soon disappear.
Galatians 3:25
Now that faith has come, we are no longer under a guardian.
John 1:17
For the law was given through Moses; grace and truth came through Jesus Christ.
Hebrews 10:1
For the law is only a shadow of the good things to come, not the realities themselves. It can never, by the same sacrifices offered year after year, make perfect those who draw near to worship.
Romans 3:25-31
Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; …
Romans 8:3,4
For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: …
Isaiah 53:11
He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
Jesus said,
“Then I will tell them plainly, ‘I never knew you.
Away from me, you evildoers!’”
(Matthew 7:23).
It seems strange to hear our all-knowing Lord say there’s something—or someone—He doesn’t know. Jesus refers not to an intellectual knowledge here but to a relational knowledge.
To understand a verse, always start with the context. Jesus is wrapping up His Sermon on the Mount with a final warning about true faith. Jesus predicts that false Christian prophets will be coming as wolves in sheep’s clothing (Matthew 7:15). They may use all the right “God talk” and even make impressive displays of power, but they will not belong to the Lord:
“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is 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 in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” (Matthew 7:21–23).
In Jesus’ words on Judgment Day, we see several important truths: it’s not a verbal claim that one follows Jesus that saves (Matthew 7:21). Nominal Christianity cannot save. Also, it’s not a demonstration of spiritual insight or power that saves (verse 22). A person can seem like a Christian in the eyes of other people, yet still be an “evildoer” in God’s sight and sent away from His presence (verse 23). Only those who do the Father’s will and who are known of God will enter heaven.
So, what is the Father’s will? Some men came to Jesus once with a question about what God required of them: “They asked him, ‘What must we do to do the works God requires?’ Jesus answered, ‘The work of God is this: to believe in the one he has sent’” (John 6:28–29). God wants us to have faith in His Son: “This is his command: to believe in the name of his Son, Jesus Christ” (1 John 3:23). Those who are born again by faith in Christ will produce good works to the glory of God (Ephesians 2:10).
When Jesus said, “I never knew you,” to the feigned disciples, He meant that He never recognized them as His true disciples or His friends. He never had anything in common with them nor approved of them. They were no relations of His (Mark 3:34–35). Christ did not dwell in their hearts (Ephesians 3:17), nor did they have His mind (1 Corinthians 2:16). In all these ways and more, Jesus never knew them. Note that Jesus is not breaking off the relationship here—there was never a relationship to break off. Despite their high-sounding words and showy displays of religious fervor, they had no intimacy with Christ.
So it turns out that what matters isn’t so much that we know God on some level, but that God knows us. As Paul explained, “Whoever loves God is known by God” (1 Corinthians 8:3; also see Galatians 4:9). The Lord “tends His flock like a shepherd” (Isaiah 40:11), and He knows who are His sheep (John 10:14).
Those somber words “I never knew you: depart from me, ye that work iniquity” in Matthew 7:23 (KJV) show that Jesus is indeed omniscient. He did not “know” them in the sense He would if they were His followers, but He knew their hearts—they were full of iniquity! Isaiah’s condemnation of hypocrisy fits this group well: “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me” (Isaiah 29:13). The evildoers whom Jesus does not know are fake Christians, false teachers, and nominal adherents of religion.
Those who are bid depart from the presence of the Lord will not partake of the blessings of the kingdom: “Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood” (Revelation 22:15). They will be cast “into the darkness, where there will be weeping and gnashing of teeth” (Matthew 8:12). Those fake Christians whom Jesus says He never knew will not produce the fruit of the Spirit (Galatians 5:22–23); rather, they will produce the opposite, the works of the flesh (Galatians 5:19–21).
Jesus warns that one day He will tell a group of religious practitioners, “I never knew you.” God takes no delight in sending people to hell (2 Peter 3:9). But those who are told to depart have rejected God’s eternal purpose and plan for their lives (Luke 7:30). They have spurned the light of the gospel (2 Corinthians 4:4), choosing the darkness instead, because their deeds were evil (John 3:19). At the judgment, they try to justify themselves as worthy of heaven on the basis of their works (prophecies, exorcisms, miracles, etc.), but no one will be justified by his own works (Galatians 2:16). While claiming to do all these good works in Christ’s name, they failed to do the only work of God that counts: “to have faith in the one he sent” (John 6:29, CEV). And so Jesus, the Righteous Judge, condemns them to eternal separation from Him.
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).
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).
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.
In the prosperity gospel, also known as the “Word of Faith Movement,” the believer is told to use God, whereas the truth of biblical Christianity is just the opposite—God uses the believer. Prosperity theology sees the Holy Spirit as a power to be put to use for whatever the believer wills. The Bible teaches that the Holy Spirit is a Person who enables the believer to do God’s will. The prosperity gospel movement closely resembles some of the destructive greed sects that infiltrated the early church. Paul and the other apostles were not accommodating to or conciliatory with the false teachers who propagated such heresy. They identified them as dangerous false teachers and urged Christians to avoid them.
Paul warned Timothy about such men in 1 Timothy 6:5, 9-11. These men of “corrupt mind” supposed godliness was a means of gain and their desire for riches was a trap that brought them “into ruin and destruction” (v. 9). The pursuit of wealth is a dangerous path for Christians and one which God warns about: “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (v. 10). If riches were a reasonable goal for the godly, Jesus would have pursued it. But He did not, preferring instead to have no place to lay His head (Matthew 8:20) and teaching His disciples to do the same. It should also be remembered that the only disciple concerned with wealth was Judas.
Paul said covetousness is idolatry (Ephesians 5:5) and instructed the Ephesians to avoid anyone who brought a message of immorality or covetousness (Ephesians 5:6-7). Prosperity teaching prohibits God from working on His own, meaning that God is not Lord of all because He cannot work until we release Him to do so. Faith, according to the Word of Faith doctrine, is not submissive trust in God; faith is a formula by which we manipulate the spiritual laws that prosperity teachers believe govern the universe. As the name “Word of Faith” implies, this movement teaches that faith is a matter of what we say more than whom we trust or what truths we embrace and affirm in our hearts.
A favorite term of prosperity gospel teachers is “positive confession.” This refers to the teaching that words themselves have creative power. What you say, prosperity teachers claim, determines everything that happens to you. Your confessions, especially the favors you demand of God, must all be stated positively and without wavering. Then God is required to answer (as though man could require anything of God!). Thus, God’s ability to bless us supposedly hangs on our faith. James 4:13-16 clearly contradicts this teaching: “Now listen, you who say, ‘Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.’ Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes.” Far from speaking things into existence in the future, we do not even know what tomorrow will bring or even whether we will be alive.
Instead of stressing the importance of wealth, the Bible warns against pursuing it. Believers, especially leaders in the church (1 Timothy 3:3), are to be free from the love of money (Hebrews 13:5). The love of money leads to all kinds of evil (1 Timothy 6:10). Jesus warned, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15). In sharp contrast to the prosperity gospel emphasis on gaining money and possessions in this life, Jesus said, “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal” (Matthew 6:19). The irreconcilable contradictions between prosperity teaching and the gospel of our Lord Jesus Christ is best summed up in the words of Jesus in Matthew 6:24, “You cannot serve both God and money.”
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.
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?
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.
In Matthew 16:24, Jesus told His disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me.” Let’s begin with what Jesus didn’t mean in this verse. Many people interpret the “cross” to be taken up as some burden they must carry in their lives: a strained relationship, a thankless job, a physical illness, etc. With self-pitying pride, they look at their difficulty and say, “That’s my cross I have to carry.” Such an idea is not what Jesus meant when He said, “Take up your cross and follow Me.”
When a person carried a cross in Jesus’ day, no one thought of it as a persistent annoyance or symbolic burden. To a person in the first century, the cross meant one thing and one thing only: death by crucifixion. To carry a cross was to face the most painful and humiliating means of death human beings could develop.
Two thousand years later, Christians view the cross as a cherished symbol of atonement, forgiveness, grace, and love. But in Jesus’ day the cross represented a torturous death. The Romans forced convicted criminals to carry their own crosses to the place of crucifixion (see John 19:17). Bearing a cross meant one was about to die, and that one would face ridicule and disgrace along the way.
Therefore, Jesus’ command to “take up your cross and follow Me” is a call to self-abasement and self-sacrifice. One must be willing to die in order to follow Jesus. Dying to self is an absolute surrender to God.
After Jesus commanded cross-bearing, He said, “For whoever wants to save their life will lose it, but whoever loses their life for me will find it. What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul?” (Matthew 16:25–26). Although the call to take up our cross is tough, the reward is matchless. Nothing in this world is worth passing up eternal life.
Wherever Jesus went, He drew crowds. Their view of who the Messiah really was—and what He would do—was often distorted. They thought the Christ would immediately usher in the restored kingdom (Luke 19:11). They believed He would free them from the oppressive rule of their Roman occupiers. Some hoped He would continue to provide free lunches for everyone (John 6:26). Jesus’ statement that following Him requires taking up a cross made people think twice about their motivations and level of commitment.
In Luke 9:57–62, three people seemed willing to follow Jesus. When Jesus pressed them, however, their commitment was shown to be half-hearted at best. They failed to count the cost of following Him. None were willing to take up their cross and crucify upon it their own interests.
Jesus’ apparent attempts to dissuade people from following Him surely limited the number of false converts and insincere disciples (see John 6:66). But God seeks “true worshipers [who] will worship the Father in the Spirit and in truth” (John 4:23). Jesus’ call to “take up your cross and follow Me” serves to screen out the disingenuous, double-minded, and dissembling.
Are you ready to take up your cross and follow Jesus? Consider these questions:
– Are you willing to follow Jesus if it means losing your closest friends?
– Are you willing to follow Jesus if it means alienation from your family?
– Are you willing to follow Jesus if it means losing your reputation?
– Are you willing to follow Jesus if it means losing your job?
– Are you willing to follow Jesus if it means losing your life?
In some places of the world, these consequences are a reality. But notice the phrasing of the questions: “Are you willing?” Following Jesus doesn’t necessarily mean all these things will happen to you, but the disciple of Christ must be willing to suffer loss. Are you willing to take up your cross? If faced with a choice—Jesus or the comforts of this life—which will you choose?
Commitment to Christ means taking up your cross daily, giving up your hopes, dreams, possessions, and even your very life if need be for the cause of Christ. Only if you willingly take up your cross may you be called His disciple (Luke 14:27). The reward is worth the price. Remember that, as Jesus called His disciples to “take up your cross and follow Me,” He, too, bore a cross. Our Lord led the way.
The Denial of Peter is a significant event in the New Testament, recorded in all four Gospels: Matthew 26:69-75, Mark 14:66-72, Luke 22:54-62, and John 18:15-18, 25-27. This event highlights the Apostle Peter's threefold denial of Jesus Christ during the night of His arrest, fulfilling Jesus' prophecy that Peter would deny Him before the rooster crowed.
Peter, originally named Simon, was one of Jesus' closest disciples and part of the inner circle, which included James and John. Known for his impulsive nature and strong declarations of loyalty, Peter had earlier professed unwavering allegiance to Jesus. In Matthew 26:33, Peter confidently stated, "Even if all fall away on account of You, I never will." Jesus, however, foretold Peter's denial, saying, "Truly I tell you, this very night, before the rooster crows, you will deny Me three times" (Matthew 26:34).
The Denial
The denial took place after Jesus' arrest in the Garden of Gethsemane. As Jesus was taken to the high priest's courtyard, Peter followed at a distance. The Gospels describe the setting as tense and dangerous, with Jesus' followers scattered and fearful.
1. First Denial: Peter's first denial occurred when a servant girl recognized him as a follower of Jesus. In Matthew 26:69-70, the girl said, "You also were with Jesus of Galilee." But Peter denied it before everyone, saying, "I do not know what you are talking about."
2. Second Denial: Shortly thereafter, another servant girl saw him and said to those around, "This man was with Jesus of Nazareth" (Matthew 26:71). Again, Peter denied it, this time with an oath, "I do not know the man" (Matthew 26:72).
3. Third Denial: The final denial happened when bystanders approached Peter, insisting, "Surely you are one of them, for your accent gives you away" (Matthew 26:73). Peter began to curse and swear, "I do not know the man!" (Matthew 26:74). Immediately, a rooster crowed, fulfilling Jesus' prophecy.
Aftermath and Significance
Upon hearing the rooster, Peter remembered Jesus' words and was overwhelmed with remorse. Luke 22:61-62 poignantly describes the moment: "The Lord turned and looked at Peter. Then Peter remembered the word the Lord had spoken to him: 'Before the rooster crows today, you will deny Me three times.' And he went outside and wept bitterly."
The Denial of Peter is a profound moment of human weakness and failure, illustrating the frailty of even the most devoted followers. It serves as a reminder of the need for humility and reliance on God's strength rather than one's own.
Restoration
Despite his denial, Peter's account does not end in failure. After Jesus' resurrection, He appeared to Peter and the other disciples, offering forgiveness and restoration. In John 21:15-19, Jesus asked Peter three times if he loved Him, mirroring the three denials. Each time, Peter affirmed his love, and Jesus commissioned him to "Feed My sheep," reinstating Peter's role as a leader in the early Church.
The Denial of Peter, therefore, is not only a account of human frailty but also of divine grace and redemption. It underscores the transformative power of Christ's forgiveness and the restoration available to all who repent and turn back to Him.
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.
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.
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
The Latin verb incarnare meant “to make flesh.” When we say that Jesus Christ is God “Incarnate,” we mean that the Son of God took on a fleshly, bodily form (John 1:14). However, when this happened in the womb of Mary, Jesus’ earthly mother, He did not stop being deity. Although Jesus became fully human (Hebrews 2:17), He retained His status as God (John 1:1, 14). How Jesus is able to be both man and God simultaneously is one of the great mysteries of Christianity but is nevertheless a test of orthodoxy (1 John 4:2; 2 John 1:7). Jesus has two distinct natures, divine and human. “Believe me when I say that I am in the Father and the Father is in me” (John 14:11).
The Bible clearly teaches the deity of Christ by presenting His fulfillment of numerous Old Testament prophecies (Isaiah 7:14; Psalm 2:7), His eternal existence (John 1:1–3; John 8:58), His miraculous virgin birth (Luke 1:26–31), His miracles (Matthew 9:24–25), His authority to forgive sin (Matthew 9:6), His acceptance of worship (Matthew 14:33), His ability to predict the future (Matthew 24:1–2), and His resurrection from the dead (Luke 24:36–39). The writer of Hebrews tells us Jesus is superior to angels (Hebrews 1:4–5) and angels are to worship Him (Hebrews 1:6).
The Bible also teaches the Incarnation—Jesus became fully human by taking on human flesh. Jesus was conceived in the womb and was born (Luke 2:7), He experienced normal aging (Luke 2:40), He had natural physical needs (John 19:28) and human emotions (Matthew 26:38), He learned (Luke 2:52), He died a physical death (Luke 23:46), and He was resurrected with a physical body (Luke 24:39). Jesus was human in every way except for sin; He lived a completely sinless life (Hebrews 4:15).
When Christ took on the form of a human, His nature did not change, but His position did. Jesus, in His original nature of God in spirit form, humbled Himself by laying aside His glory and privileges (Philippians 2:6–8). God can never stop being God because He is immutable (Hebrews 13:8) and infinite (Revelation 1:8). If Jesus stopped being fully God for even a split second, all life would die (see Acts 17:28). The doctrine of the Incarnation says that Jesus, while remaining fully God, became fully man.
The glory of God is the beauty of His spirit. It is not an aesthetic beauty or a material beauty, but the beauty that emanates from His character, from all that He is. The glory of man—human dignity and honor—fades (1 Peter 1:24).
But the glory of God, which is manifested in all His attributes together, never passes away. It is eternal.
Moses requested of God, “Now show me your glory” (Exodus 33:18).
In His response, God equates His glory with “all my goodness” (verse 19). “But,” God said, “you cannot see my face, for no one may see me and live” (verse 20). So, God hid Moses in “a cleft in the rock” to protect him from the fulness of God’s glory as it passed by (verses 21–23). No mortal can view God’s excelling splendor without being utterly overwhelmed. The glory of God puts the pride of man to shame: “Enter into the rock, and hide in the dust, From the terror of the Lord And the glory of His majesty. The lofty looks of man shall be humbled, The haughtiness of men shall be bowed down, And the Lord alone shall be exalted in that day” (Isaiah 2:10–11, NKJV).
Often, in the Old Testament, the manifestation of God’s glory was accompanied by supernatural fire, thick clouds, and a great quaking of the earth. We see these phenomena when God gave the law to Moses: “Mount Sinai was covered with smoke, because the Lord descended on it in fire. The smoke billowed up from it like smoke from a furnace, and the whole mountain trembled violently” (Exodus 19:18; see also Deuteronomy 5:24–25; 1 Kings 8:10–11; and Isaiah 6:1–4). The prophet Ezekiel’s vision of the glory of God was full of fire and lightning and tumultuous sounds, after which he saw “what looked like a throne of lapis lazuli, and high above on the throne was a figure like that of a man. I saw that from what appeared to be his waist up he looked like glowing metal, as if full of fire, and that from there down he looked like fire; and brilliant light surrounded him. Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him. This was the appearance of the likeness of the glory of the Lord” (Ezekiel 1:26–28).
In the New Testament, the glory of God is revealed in His Son, Jesus Christ: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (John 1:14). Jesus came as “a light for revelation to the Gentiles, and the glory of [God’s] people Israel” (Luke 2:32). The miracles that Jesus did were “signs through which he revealed his glory” (John 2:11). In Christ, the glory of God is meekly veiled, approachable, and knowable. He promises to return some day “on the clouds of heaven, with power and great glory” (Matthew 24:30).
Isaiah 43:7 says that God saved Israel for His glory—in the redeemed will be seen the distillation of God’s grace and power and faithfulness. The natural world also exhibits God’s glory, revealed to all men, no matter their race, heritage, or location. As Psalm 19:1–4 says, “The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they reveal knowledge. They have no speech, they use no words; no sound is heard from them. Yet their voice goes out into all the earth, their words to the ends of the world.”
Psalm 73:24 calls heaven itself “glory.” Sometimes Christians speak of death as being “received unto glory,” a phrase borrowed from this psalm. When the Christian dies, he or she will be taken into God’s presence and surrounded by God’s glory and majesty. In that place, His glory will be seen clearly: “For now we see only a reflection as in a mirror; then we shall see face to face” (1 Corinthians 13:12). In the future New Jerusalem, the glory of God will be manifest: “The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp” (Revelation 21:23).
God will not give His glory to another (Isaiah 42:8; cf. Exodus 34:14).
Yet this is the very thing that people try to steal. Scripture indicts all idolaters: “Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles” (Romans 1:22–23). Only God is eternal, and His perfect and eternal attributes of holiness, majesty, goodness, love, etc., are not to be exchanged for the imperfections and corruption of anything in this world.
Sacrilege is irreverence toward a sacred person, place, or thing. Sacrilege occurs when someone purposefully misuses a consecrated object, desecrates a hallowed place, or speaks in an irreverent manner of something related to God or religion. The word has Latin roots: sacer (“sacred”) and legere (“to steal”). At first the term sacrilege likely referred to acts of grave robbers who desecrated tombs but has come to refer to any “stealing” of sacredness from a religious place, object, or person.
King Belshazzar of Babylon committed sacrilege at a banquet when “he gave orders to bring in the gold and silver goblets that . . . had [been] taken from the temple in Jerusalem, so that the king and his nobles, his wives and his concubines might drink from them. So they brought in the gold goblets that had been taken from the temple of God in Jerusalem, and . . . as they drank the wine, they praised the gods of gold and silver, of bronze, iron, wood and stone” (Daniel 5:3–4). This was one of the last acts of Belshazzar, for he was killed that very night (verse 30).
Nadab and Abihu, two sons of Aaron, committed sacrilege when “they offered unauthorized fire before the Lord, contrary to his command” (Leviticus 10:1). The misuse of their holy office resulted in tragedy: “Fire came out from the presence of the Lord and consumed them, and they died before the Lord” (verse 2). Obviously, God considers sacrilege to be a serious offense.
The tabernacle (and, later, the temple) in the Old Testament was the place where God would meet with His people. The building and everything contained therein—such as the ark of the covenant—was sprinkled with the blood of a holy sacrifice and therefore set apart for God. Only the priests, who were also consecrated to the Lord for service, were allowed to enter the tabernacle. God struck dead anyone who violated the tabernacle or profaned the sacred articles (Numbers 16:1–40; 2 Samuel 6:6–7). The Holy of Holies was separated from the rest of the tabernacle by a thick veil and could only be entered once a year when the high priest offered a blood sacrifice for the sins of the people. One lesson the tabernacle taught was that God is holy and we are not—and we dare not commit sacrilege against Him.
Jesus warned the Pharisees against their sacrilegious practice of loose oath-taking. In their oaths, the Pharisees tried to make distinctions between the temple and the gold in the temple treasury (the latter being more holy in their eyes) and between the altar and the gift on the altar (the latter being more holy in their eyes). Jesus taught that the temple and everything associated with it was ultimately consecrated to God, so any oath made on any part of the temple was binding before God (Matthew 23:16–22).
One of the most common forms of sacrilege today is the profaning of God’s holy name and the name of our Lord Jesus. This is in direct violation of Exodus 20:7, “You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name” (cf. Psalm 139:20). The New Testament prohibits “unwholesome talk” (Ephesians 4:29), which certainly includes using God’s name as a swear word.
Though some churches today have saints and “holy” elements, there is no biblical reason to lift up one person, place, or item as more “sacred” than another. All believers, not just a select few, “are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5). The Old Testament temple is gone, and now we are “God’s building” (1 Corinthians 3:9). Paul asks believers, “Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst?” (verse 16). If someone today spray paints blasphemies on the side of a church building, it is indeed an act of sacrilege, but not because the wood and stone of the building are holy. It is the intent of the blasphemer to disrespect God, and he aims his action at an accessible, tangible representation of God, in his mind. That intent is what makes the vandalism sacrilege, and God sees the heart.
Even religious systems can promote sacrilege, if they “steal” the sanctity of God and apply it to people or things. Churches that canonize biblical characters or historical figures, pray to saints, command the adoration of icons or relics, or foster reverence toward physical objects are guilty of sacrilege. People whom God has used should be shown respect and learned from, but they are still sinners saved by grace. Physical objects may have historical significance or meaning as religious symbols, but they should never be knelt before, prayed to, or sought out as a means of procuring grace.
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