Faith without works is dead


(James 2:14-26)


means that genuine religious faith naturally produces good deeds, and belief without action is useless, lifeless, and insincere. Works are seen not as the cause of salvation, but as proof of a living, active faith




Paul’s Revelation

1I must go on boasting. Although there is nothing to gain, I will go on to visions and revelations from the Lord. 2I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of it I do not know, but God knows. 3And I know that this man—whether in the body or out of it I do not know, but God knows— 4was caught up to Paradise. The things he heard were inexpressible, things that man is not permitted to tell.



Paul’s Thorn and God’s Grace

5I will boast about such a man, but I will not boast about myself, except in my weaknesses. 6Even if I wanted to boast, I would not be a fool, because I would be speaking the truth. But I refrain, so no one will credit me with more than he sees in me or hears from me, 7or because of these surpassingly great revelations. 
So to keep me from becoming conceited,a I was given a thorn in my flesh, a messenger of Satan, to torment me. 8Three times I pleaded with the Lord to take it away from me. 9But He said to me, “My grace is sufficient for you, for My power is perfected in weakness.” Therefore I will boast all the more gladly in my weaknesses, so that the power of Christ may rest on me. 10That is why, for the sake of Christ, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.

​

Paul’s Concern for the Corinthians

11I have become a fool, but you drove me to it. In fact, you should have commended me, since I am in no way inferior to those “super-apostles,” even though I am nothing. 12The marks of a true apostle—signs, wonders, and miracles—were performed among you with great perseverance. 13In what way were you inferior to the other churches, except that I was not a burden to you? Forgive me this wrong!

14See, I am ready to come to you a third time, and I will not be a burden, because I am not seeking your possessions, but you. For children should not have to save up for their parents, but parents for their children. 15And for the sake of your souls, I will most gladly spend my money and myself. If I love you more, will you love me less?

16Be that as it may, I was not a burden to you; but crafty as I am, I caught you by trickery. 17Did I exploit you by anyone I sent you? 18I urged Titus to visit you, and I sent our brother with him. Did Titus exploit you in any way? Did we not walk in the same Spirit and follow in the same footsteps?

19Have you been thinking all along that we were making a defense to you? We speak before God in Christ, and all of this, beloved, is to build you up. 20For I am afraid that when I come, I may not find you as I wish, and you may not find me as you wish. I fear that there may be quarreling, jealousy, rage, rivalry, slander, gossip, arrogance, and disorder. 21I am afraid that when I come again, my God will humble me before you, and I will be grieved over many who have sinned earlier and have not repented of their acts of impurity, sexual immorality, and debauchery.



​


A false gospel is 

any perverted or incomplete message that adds to, subtracts from, or distorts the true biblical message of salvation by grace alone through faith in Jesus Christ. These teachings often replace the gospel of repentance and cross-centered redemption with self-effort, moralism, or the pursuit of earthly, material, or emotional benefits


For out of the heart come evil thoughts—murder, adultery, sexual immorality, theft, false testimony, slander.



​
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.


Jesus argues that Satan cannot cast out Satan because a kingdom or house divided against itself cannot stand.

​
​
Truly I tell you,


today you will


be


with me in paradise"


(Luke 23:43)


​
is a promise of immediate salvation and


grace spoken by Jesus

to a


repentant


thief on the cross


It highlights faith over works,


offering


eternal companionship
​

with Christ,


​even at the




last
​


moment of life




​Authority and Leadership: 


Christ is the final authority

over the church.


As head,


He leads and directs the church,

while


believers


form the body that


follows Him


Source of Life and Unity: Just as a human body depends on the head, the church relies on Christ for its existence and growth. He is the unifying force for all believers.

Relationship to the Church: Christ is the groom, and the church is His bride, emphasizing a loving, nurturing relationship, not a harsh one.

Relationship to Creation: He is "the head of all principality and power" (Colossians 2:10), meaning He has authority over all creation. 


Ephesians 5:22–25: Compares Christ’s headship of the church to a husband's role in a household, emphasizing sacrificial love.


Colossians 1:18: Explicitly states,




"He is the head of the body, the church"



​ In John 8:42–47,


​Jesus performs a spiritual paternity test for Jewish religious leaders.


The Pharisees professed to be children of Abraham


(John 8:33, 37, 39),


but Jesus told them,


“You are the children of your father the devil,

and


you love to do the evil things he does.


He was a murderer from the beginning. He has always hated the truth, because there is no truth in him.




When he lies,


it is



consistent with his character;

​

for he is a liar and the




father of lies”



(John 8:44, NLT)




Jesus identifies the devil as a liar.



There is no truth in

the devil because his character is

wholly

deceitful and dishonest



God, by nature, is truth



(Jeremiah 10:10; Psalm 43:3; 25:5; 26:3; 86:11; Isaiah 65:16)




He is the uttermost opposite of the devil. It is “impossible for God to lie” (Hebrews 6:18; see also Numbers 23:19), for He only speaks the truth. But lies roll effortlessly off the devil’s tongue because untruthfulness is his “native language” (John 8:44).

The Pharisees claimed Abraham as their father, but their character was nothing like that ancient patriarch. Abraham was “God’s friend” (Isaiah 41:8; James 2:23). He obeyed God and listened to His truth. “If you were Abraham’s children,” said Jesus, “then you would do what Abraham did. As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. You are doing the works of your own father” (John 8:39–41).

Jesus essentially said that a person’s nature reveals his true paternity. If Abraham is our spiritual father, we share in his character. If Abraham is our father, we will have the faith of Abraham. We will believe in God and obey His truth (Genesis 15:6; Romans 4:3; Galatians 3:6). If God is our Father, then we “participate in the divine nature” (2 Peter 1:1–4) and walk in His truth (Ephesians 5:8–9; 2 John 1:4; 3 John 1:4). And if the devil is our father, then we share in his evil nature, and there is no truth in us.

The devil is the original liar. Jesus calls him the “father of lies,” referring to Genesis 3:1–13, where the serpent lied to Eve, thereby introducing sin into the world. Satan’s first lie was a contradiction of God’s truth. As the archenemy of God, the devil opposes God and His purposes in this world (Matthew 16:23).

One of the primary tactics the devil uses against God’s people is to falsely accuse them and distort God’s truth (Revelation 12:10; Job 1:8–11; Zechariah 3:1–2; Acts 13:8–10). Satan’s goal is to separate people from God (1 Thessalonians 3:5; Luke 22:31; 1 Timothy 3:7; 2 Timothy 2:26). The devil often lures people away by making sin attractive (Matthew 4:1–11; 1 Corinthians 7:5; James 3:14–16). The apostle Paul warned, “For Satan himself masquerades as an angel of light” (2 Corinthians 11:14). The devil’s lies sound appealing and rational, but they lead people captive to sin and, in the end, death.

Jesus urged the Jewish leaders to hold on to His teachings so they

might know the truth,

and that truth would set them free (John 8:31–33; Galatians 5:1).

God’s truth sets us free from sin and death (John 8:36), but the devil’s lies keep us in bondage.

Satan’s deception prevented the Pharisees from hearing, understanding, and loving Jesus (John 8:42–44). The devil had blinded their minds and hardened their hearts to God’s truth (2 Corinthians 3:14; 4:4). They were sold out to the devil. Jesus told them, “Whoever belongs to God hears what God says. The reason you do not hear is that you do not belong to God” (John 8:47). The Pharisees belonged to their father, the devil.

The devil’s essential disposition is that of a liar. There is no truth in the devil because lying is all he knows. He has been deceiving people since the beginning of time (Genesis 3:4–5; 2 Corinthians 11:3). He is a devious perverter of truth (2 Corinthians 11:14; 1 Timothy 3:7; 2 Timothy 2:26) and a counterfeiter of truth (2 Thessalonians 2:9). He is always scheming ways to deceive anyone who will give him an inch of control over their thoughts and lives (Ephesians 6:11; 2 Corinthians 2:10–11; 1 Timothy 2:14; 1 Peter 5:8). But Jesus Christ is “the way and the truth and the life” (John 14:6). Knowing Him and abiding in His Word is the only way to experience true spiritual freedom (John 8:31–32).

​The Bible refers to Jesus as a rock in relation to both believers and unbelievers. To those who put their faith in Him, He is the rock upon which they build their lives (Matthew 7:24–29; 16:13–20). As the solid foundation of the Christian life, Jesus is our rock of salvation (2 Samuel 22:47). But Jesus is a rock of offense to unbelievers. He is a stone that causes non-believers to trip and fall to their own ruin. A person can either put his faith in Jesus Christ and receive life eternal or stumble over Him and face eternal judgment.


The term rock of offense is found in 1 Peter 2:7–8:


“Therefore,


to you who believe, He [Jesus] is precious;


but to

those who are disobedient,


‘The stone which the builders rejected

Has become the chief cornerstone,’

and


‘A stone of stumbling

And a rock of offense.’




They stumble, being disobedient


to the word,


to which they also were appointed”


(NKJV).


Peter’s illustration of


Jesus as a rock of offense to unbelievers

is drawn

from Isaiah 8:14.


The apostle Paul also quoted this Old Testament passage to show that Israel’s unbelief in the past had continued into the present (Romans 9:32–33, ESV). Israel had rejected the Lord in the days of Isaiah just as the Jewish people of the first century rejected Jesus Christ.

Rock of offense literally means “stumbling block.” Anyone who rejects Jesus Christ stumbles and falls over who He is by refusing to see or acknowledge that He is the foundation of spiritual life and relationship with God. The Jews stumbled over their Messiah, so much so that they crucified Him. Paul said he would “preach Christ crucified” even though his message was “a stumbling block to Jews” (1 Corinthians 1:23, ESV). The Jews were expecting a mighty king figure who would overthrow Rome and establish His kingdom on earth. Instead, they encountered in Jesus a lowly servant who would suffer and die.

“They stumble because they do not obey God’s word, and so they meet the fate that was planned for them” (1 Peter 2:8, NLT). Here Peter explains why unbelievers stumble over the cornerstone—because they disobey the Word of God. They refuse to believe the gospel message. They aren’t accidentally stumbling over the rock of offense as people sometimes trip and fall while walking. Peter speaks of willful rebellion. They do not want to submit to God as the Lord over their lives. Thus, if someone rejects Christ, that person’s refusal becomes his own undoing.

Peter comforted his readers by showing that this rejection of Jesus was predicted long ago in the Old Testament and was part of God’s sovereign plan. Those who crucified Jesus had served God’s purpose: “For Herod Antipas, Pontius Pilate the governor, the Gentiles, and the people of Israel were all united against Jesus, your holy servant, whom you anointed. But everything they did was determined beforehand according to your will” (Acts 4:27–28, NLT).



Despite


their rejection and stumbling over

the rock of offense,

their actions worked to put



God’s chief cornerstone in place



In a parable, Jesus revealed that He was God’s chosen cornerstone (Luke 20:17) and warned that God’s judgment would fall on all unbelievers who reject Him: “Everyone who stumbles over that stone will be broken to pieces, and it will crush anyone it falls on” (Luke 20:18). Those who deny Christ will come under God’s judgment since the Lord has determined that people will either stand or fall based on whether or not they believe in Jesus. Christ is the only way of salvation; to stumble and reject Him is to send oneself to destruction:


“For Jesus is the one referred to in the Scriptures,

where it says,


‘The stone that you builders rejected


has now


become the cornerstone.’



There is salvation in no one else!


God has given

no other


name under heaven

by which

we must be saved”



(Acts 4:11–12, NLT, see also John 3:16; 14:6; Romans 5:1–2).



To God the Father, Jesus Christ is the living stone, chosen and precious (1 Peter 2:4).

To believers, He is our dependable rock of salvation (Psalm 18:2).

To the unbelieving world, Jesus is the rejected rock of offense that causes them to stumble.

Sadly, far too many people,



both the religious and the worldly, continue


to trip

over Him today


​
The Apostles were empowered by


Jesus Christ with 

authority over

demonic spirits and the ability to heal diseases,



​serving to validate their ministry

and


spread the gospel,


as detailed in Luke 9:1-2 and Matthew 10:1-4.


They performed numerous miracles through the power of Jesus' name, including raising the dead, healing the sick, and surviving supernatural dangers, as recorded in


One might ask why Jesus had to die in the first place. This is the over-arching message of the Bible—the story of redemption. God created the heavens and the earth, and He created man and woman in His image and placed them in the Garden of Eden to be His stewards on the earth. However, due to the temptations of Satan (the serpent), Adam and Eve sinned and fell from God’s grace. Furthermore, they have passed the curse of sin on to their children so that everyone inherits their sin and guilt. God the Father sent his one and only Son into the world to take on human flesh and to be the Savior of His people. Born of a virgin, Jesus avoided the curse of the fall that infects all other human beings. As the sinless Son of God, He could provide the unblemished sacrifice that God requires. God’s justice demanded judgment and punishment for sin; God’s love moved Him to send His one and only Son to be the propitiation for sin.



 Acts 2:43. 




apostolic power:


Source of Power: Authority was delegated by Jesus to his twelve disciples to advance his kingdom. Later, they were empowered by the Holy Spirit (Acts 2), notes the Biblical Hermeneutics Stack Exchange.

Specific Miracles: Recorded acts include healing the blind and lame (Acts 3), healing the possessed (Acts 16), raising Eutychus from the dead (Acts 20), and surviving a viper bite (Acts 28), says ascensionpress.com and this article from Life Teen.

Nature of Authority: They were given authority to cast out demons and command healing, often clarifying that the power came from Jesus, not themselves.

Scope: Their power was geared toward spiritual warfare and ministry, specifically to "cure diseases" and "preach the kingdom,"




The Tradition of the Elders

(Mark 7:1–13)


Then some Pharisees and scribes came to Jesus


from Jerusalem


and asked,



“Why do Your disciples break the


tradition


of the elders?



They do not wash their hands before


they eat



Jesus replied,


And why do you break the command of God

for the

sake of your tradition? 


For God said, ‘Honor your father and mother’ 

and


‘Anyone who curses his father or


mother


must be put to death.’


But you say that if anyone says to his father or


mother,


‘Whatever you would have



received


from me


is a



gift devoted
​


​to God



he need not honor his father or mother with it.


 Thus you nullify the word of God for the sake of your tradition. 


You hypocrites! Isaiah prophesied correctly about you:



‘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.’







-What- Defiles a -Man-


(Mark 7:14–23)



Jesus called the crowd to Him and said, “Listen and understand. 

A man is not defiled by what enters his mouth, but by what comes out of it.”



Then the disciples came to Him and said,

“Are You aware that the Pharisees were offended when they heard this?”



But Jesus replied, 




“Every plant that

​

My heavenly


Father has not planted


will be



pulled up by



-its roots-



Disregard them! They are blind guides.

If a blind man leads a blind man, both will fall into a pit.”


Peter said to Him,



“Explain this parable to us.”



“Do you still not understand?” Jesus asked. 



“Do you not yet realize that whatever enters the mouth goes into the stomach and then is eliminated? 

But the things that come out of the mouth come from the heart, and these things defile a man. For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, and slander. These are what defile a man, but eating with unwashed hands does not defile him.”


In 2 Timothy 3:7


 false teachers


are described as “always learning and never able to arrive at a knowledge of the truth” (ESV). This verse warns that it is possible to pursue knowledge in vain. Without spiritual grounding in Christ, a person will never arrive at a knowledge of the truth.

In context (2 Timothy 3:1–5), Paul describes the moral decadence evident in the last days. Some people appear godly but deny the power of godliness (verse 5). Some will “work their way into people’s homes and win the confidence of vulnerable women who are burdened with the guilt of sin and controlled by various desires” (verse 6, NLT). And they will be “always learning and never able to arrive at a knowledge of the truth” (verse 7, ESV). Knowledge of the truth here is more than intellectual assent; it is God’s revelation in Christ, who is “the way, and the truth, and the life” (John 14:6, ESV).

To arrive at a knowledge of the truth, we must do more than accumulate facts about Christ. It’s not enough to learn religion; we must have faith in Christ. Commentator Albert Barnes stated the problem this way: “Nothing is more common than for persons to be very busy and active in religion, and even to ‘learn’ many things about it, who still remain strangers to the saving power of the gospel” (comment on 2 Timothy 3:7, Notes on the Bible, 1834).

Knowing the truth involves having a personal relationship with Christ: “This is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3, ESV). How can we know Christ unless we immerse ourselves in God’s Word? Jesus told His disciples, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free” (John 8:31–32, ESV). A hardened heart cannot receive or know Christ.

Many people fail to arrive at a knowledge of the truth because of spiritual blindness. In 2 Corinthians 4:4, Paul writes, “The god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ” (ESV). Unbelievers do not submit to God’s revelation in Christ because of pride. However, believers trust the Lord with all their hearts and do not lean on their own understanding (Proverbs 3:5–6). Believers know that “the fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is insight” (Proverbs 9:10, ESV).

The Holy Spirit helps believers to arrive at a knowledge of the truth. In John 16:13, Jesus promised, “When the Spirit of truth comes, he will guide you into all the truth” (ESV). The Spirit illuminates Scripture and reveals Christ. Reading and studying the Bible will not produce fruitful results without the Spirit’s help. He guides us toward the truth so we can trust and obey Christ.

Arriving at a knowledge of the truth is not a simple intellectual or academic exercise; it requires growing and maturing in the faith. James 1:22 states, “Be doers of the word, and not hearers only, deceiving yourselves” (ESV). Genuine knowledge transforms our lives: “Now that you know these things, you will be blessed if you do them” (John 13:17). Paul prays for the Colossians to “be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord” (Colossians 1:9–10, ESV). Knowing the truth changes how we think, speak, and act.

To know the truth, we must heed the gospel message and trust in Christ, who saves and sanctifies us. We must humble ourselves, rely on the Holy Spirit, and live the truth. Second Timothy 3:7 warns of the futility of intellectual pursuits without God. It calls us to pursue a deeper relationship with God that renews our minds and spirits. This can only be done through the Word and the power of the Holy Spirit: “Sanctify them in the truth,” Jesus prayed, “your word is truth” (John 17:17, ESV).


Jesus alerts us

to


“watch out for false prophets”


in Matthew 7:15.


He compares these false prophets to wolves in sheep’s clothing. Jesus also tells us how to identify these false prophets: we will recognize them by their fruit (Matthew 7:20).

Throughout the Bible, people are warned about false prophets (Ezekiel 13, Matthew 24:23–27, 2 Peter 3:3). False prophets claim to speak for God, but they speak falsehood. To gain a hearing, they come to people “in sheep’s clothing, but inwardly they are ferocious wolves” (Matthew 7:15). No matter how innocent and harmless these teachers appear on the outside, they have the nature of wolves—they are intent on destroying faith, causing spiritual carnage in the church, and enriching themselves. They “secretly introduce destructive heresies,” “bring the way of truth into disrepute,” and “exploit you with fabricated stories” (2 Peter 2:1–3).

The false teachers wear “sheep’s clothing” so they can mingle with the sheep without arousing suspicion. They usually are not up front about what they believe; rather, they mix in some truth with their falsehood and carefully choose their words to sound orthodox. In reality, they “follow their own ungodly desires” (Jude 1:17–18), and “they never stop sinning; they seduce the unstable; they are experts in greed” (2 Peter 2:14).

By contrast, a true prophet teaches God’s Word fully (Deuteronomy 18:20). Wolves in sheep’s clothing twist God’s Word to deceive or influence the audience for their own purposes. Satan himself masquerades as an angel of light (2 Corinthians 11:14), and his ministers masquerade as servants of righteousness (2 Corinthians 11:15).

The best way to guard against wolves in sheep’s clothing is to heed the warnings of Scripture and know the truth. A believer who “correctly handles the word of truth” (2 Timothy 2:15) and carefully studies the Bible will be able to identify false prophets. Christians must judge all teaching against what Scripture says. Believers will also be able to identify false prophets by their fruit—their words, actions, and lifestyles. Jesus said, “A tree is recognized by its fruit” (Matthew 12:33; cf. Matthew 7:20). Peter described false teachers as having “depraved conduct” and who “carouse” as “slaves of depravity” (2 Peter 2:2, 13, 19). If a teacher in the church does not live according to God’s Word, he is one of those wolves in sheep’s clothing.

​ Second Corinthians 2:15 says, “For we are to God the pleasing aroma of Christ among those who are being saved and those who are perishing.” To understand what the apostle Paul meant when he said that Christians are the “aroma of Christ,” we must look at the verses immediately surrounding the expression: “But thanks be to God, who always leads us as captives in Christ’s triumphal procession and uses us to spread the aroma of the knowledge of him everywhere. For we are to God the pleasing aroma of Christ among those who are being saved and those who are perishing. To the one we are an aroma that brings death; to the other, an aroma that brings life. And who is equal to such a task?” (verses 14–16).

For Jewish people, the apostle Paul’s analogy of “the pleasing aroma of Christ” would present an immediate association. In the Old Testament, the scent of burnt offerings was described as “an aroma pleasing to the Lord” (Genesis 8:20–21; Leviticus 23:18; Numbers 28:27). For the Gentiles, this phrase would suggest the scent of incense being burned as an offering to the gods. However, Paul had a more specific picture in mind.

The apostle was speaking to the Corinthians about recent events in his ministry of evangelism. Despite all the difficulties and disappointments he’d faced while traveling from city to city spreading the gospel, Paul was able to reflect on God’s goodness with thanksgiving. The apostle then compared this ministry of evangelism to the triumphal military parades that were common at that time in the Roman world.

Paul’s metaphor would be readily understood by his audience, with the apostle and his co-laborers portrayed as victorious soldiers in a triumphal procession. During these Roman military parades, captives of war would be marched through the streets as garlands of flowers were carried and incense was burned to the gods. The aromatic perfumes wafted on the air as spectators and those in the procession breathed in their fragrance. At the parade’s finale, many prisoners would be put to death. Thus, the aromas were pleasing and life-giving to the victors, but they were the smell of death to those who had been defeated.

In Paul’s analogy, he separates humanity into two groups: those on the path of salvation and those on the road to destruction. The aroma spread everywhere by the ministry of evangelism was the knowledge of God as victor. Christians who spread the gospel are members of God’s victorious army led by Jesus Christ. Believers are like the aroma or fragrance spread during the victory processions. Both the victors and those perishing smell the aroma; however, it has a different meaning for the two groups. For the victorious army and its peoples, the aroma would relate to the joy of triumph. But for the prisoners of war, the fragrance would be associated with defeat, slavery, and death.

This brilliant metaphor contrasts Christian and non-Christian responses to hearing the gospel. To non-Christians, those on the road to destruction, believers who preach the gospel spread the smell of death, as it were. To Christians, those on the path to salvation, they produce the fragrance of life.

Overwhelmed by the extreme importance of this ministry of spreading the gospel, Paul exclaimed, “And who is equal to such a task?” The implication is that no one is worthy. Paul was astounded that God would appoint humans to share in this task. Later, in 2 Corinthians 3:5–6, Paul affirms that our ability rests solely on God: “Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God. He has made us competent as ministers of a new covenant—not of the letter but of the Spirit; for the letter kills,




but the


Spirit -gives- life



God's riches at Christ's


expense



The Holy Spirit is the


source of


divine grace and the giver


of



spiritual Life





 The -Holy- Spirit


is the


 Spirit of Grace,



delivering



God’s power to -believers-



enabling


righteous living, and transforming


​
hearts






​Luke 13:25-27

After the master of the house gets up and shuts the door, you will stand outside knocking and saying, ‘Lord, open the door for us.’ But he will reply, ‘I do not know where you are from.’ Then you will say, ‘We ate and drank with you, and you taught in our streets.’ / And he will answer, ‘I tell you, I do not know where you are from. Depart from me, all you evildoers.’


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.’


Matthew 25:41

Then He will say to those on His left, ‘Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels.



1 John 2:4

If anyone says, “I know Him,” but does not keep His commandments, he is a liar, and the truth is not in him.



What are you willing to give me if I



deliver
​


Him to you?”



And they counted out


​to him



​thirty pieces of silver


​
Simon Peter


answered him,



“Lord, to whom shall we go?


You have the



words of eternal life


but few things

are 


needed—or indeed



​only one



Mary has chosen what is better,


and it will not


be taken away from her.”




​
The story of the



"rich young leader"


(or rich young ruler)



who left sad is a well-known


passage in

the




Christian Gospels



(Matthew 19:16-30, Mark 10:17-31, Luke 18:18-30). 




He was a man who came

to Jesus


seeking eternal life


but
​


left


in sorrow because


of the


cost of discipleship

​
​As Jesus was walking along, he saw a man


named


Matthew sitting at his tax collector’s booth.



“Follow me and be my disciple,”



Jesus said to him.


So Matthew


got up,


left his tax booth, then followed him.


Again I tell you,

it is

easier for a camel to go through

the eye of a needle


than for someone who is rich to


enter the kingdom of God.”






​Jesus Our Advocate

​
My little children, I am writing these things to you so that you will not sin. But if anyone does sin, we have an advocate before the Father—Jesus Christ, the Righteous One. He Himself is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.

By this we can be sure that we have come to know Him: if we keep His commandments. 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.





ANew Commandment


Beloved, I am


not writing to you a new

commandment,


but an old one,



which you have had from the



beginning



This commandment is the message you have heard.


Then again, I am also writing to you a new commandment, which is


true in Him and also in you.


For the darkness is fading and the



true light


is already shining


If anyone claims to be in the light

but

hates his brother, he is still in the darkness


Whoever loves his brother remains



in the light,


and there is no cause of stumbling


in him



But whoever hates his brother is in the darkness and walks in the darkness.


He does not know

where he is going,

because the darkness has


blinded his eyes


I am writing to you, little children, because your sins have been

forgiven through His name.

I am writing to you, fathers, because you know Him who is from the beginning. 

I am writing to you, young men, because you have overcome the evil one.

I have written to you, children, because you know the Father.


I have written to you, fathers, because you know Him who is from the beginning. 

I have written to you, young men, because you are strong, and


the word of God abides

in you,

and you have

overcome the evil one


Then she kissed His feet

and anointed

them with the perfume.


Jesus gives the parable of the Good Samaritan

to correct the false understanding

that the scribe had of who his neighbor is,

and

what his duty is to his neighbor



The Parable of the Good Samaritan is precipitated by and in answer to a question posed to Jesus by a lawyer. In this case the lawyer would have been an expert in the Mosaic Law and not a court lawyer of today. The lawyer’s question was, “Teacher, what shall I do to inherit eternal life?" (Luke 10:25).

This question provided Jesus with an opportunity to define what His disciples’ relationship should be to their neighbors. The text says that the scribe (lawyer) had put the question to Jesus as a test, but the text does not indicate that there was hostility in the question. He could have simply been seeking information. The wording of the question does, however, give us some insight into where the scribe’s heart was spiritually. He was making the assumption that man must do something to obtain eternal life. Although this could have been an opportunity for Jesus to discuss salvation issues, He chose a different course and focuses on our relationships and what it means to love.

and turning toward the woman, He said to Simon, “Do you see this woman? When I entered your house, you did not give Me water for My feet, but she wet My feet with her tears and wiped them with her hair. You did not greet Me with a kiss, but she has not stopped kissing My feet since I arrived. You did not anoint My head with oil, but she has anointed My feet with perfume. Therefore I tell you, her many sins have been forgiven, for she has loved much. But he who has been forgiven little loves little.”



In John 21, 

Jesus asks Peter "Do you love me?" three times to restore him after Peter’s three denials, mirroring them to confirm his devotion and commission him to care for believers. Using different Greek words for love, Jesus moves Peter from affection (phileo) to unconditional love (agape), emphasizing a commitment to sacrificial love and obedience


Restoration & Purpose: Jesus asks this to empower Peter for leadership, focusing on love as the foundation for ministry, rather than demanding an apology.


​
Agape vs. Phileo: Initially, Jesus asks for agape (unconditional/sacrificial love),

while Peter responds with phileo (brotherly affection).


The final question uses phileo, urging Peter



to grow

toward the deeper

 agape



Husbands, love your wives, just as Christ loved the church and gave himself up for her

Significance of the Encounter

Deep Love and Mercy: The encounter shows Jesus meeting

Peter in his weakness, offering forgiveness, and asking for commitment.


A Personal Question: This encounter encourages followers to reflect on their own love for Jesus,

ensuring it is more than just superficial.


Love in Action: Following Jesus means loving as he loved, which includes

forgiving others and sharing his message




Colossians 3:19
Husbands, love your wives and do not be harsh with them.

1 Peter 3:7
Husbands, in the same way, treat your wives with consideration as a delicate vessel, and with honor as fellow heirs of the gracious gift of life, so that your prayers will not be hindered.

1 John 3:16
By this we know what love is: Jesus laid down His life for us, and we ought to lay down our lives for our brothers.

John 15:12-13
This is My commandment, that you love one another as I have loved you. / Greater love has no one than this, that he lay down his life for his friends.

1 Corinthians 13:4-7
Love is patient, love is kind. It does not envy, it does not boast, it is not proud. / It is not rude, it is not self-seeking, it is not easily angered, it keeps no account of wrongs. / Love takes no pleasure in evil, but rejoices in the truth. ...

1 John 4:10-11
And love consists in this: not that we loved God, but that He loved us and sent His Son as the atoning sacrifice for our sins. / Beloved, if God so loved us, we also ought to love one another.

Romans 5:8
But God proves His love for us in this: While we were still sinners, Christ died for us.

Philippians 2:5-8
Let this mind be in you which was also in Christ Jesus: / Who, existing in the form of God, did not consider equality with God something to be grasped, / but emptied Himself, taking the form of a servant, being made in human likeness. ...

1 Corinthians 7:3
The husband should fulfill his marital duty to his wife, and likewise the wife to her husband.

Genesis 2:24
For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.

Matthew 20:28
just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”

John 13:34
A new commandment I give you: Love one another. As I have loved you, so you also must love one another.

1 John 3:18
Little children, let us love not in word and speech, but in action and truth.

1 Corinthians 11:3
But I want you to understand that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.

Song of Solomon 8:6-7
Set me as a seal over your heart, as a seal upon your arm. For love is as strong as death, its jealousy as unrelenting as Sheol. Its sparks are fiery flames, the fiercest blaze of all. / Mighty waters cannot quench love; rivers cannot sweep it away. If a man were to give all the wealth of his house for love, his offer would be utterly scorned.

Ephesians 5:28
So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.

​Genesis 2:24
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

Genesis 24:67
And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death.
loved.

Ephesians 5:2
And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

Matthew 20:28
Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Luke 22:19,20
And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me…



There are many verses that demonstrate God’s love. We can see His tenderness in Old and New Testament alike. David and other psalmists were particularly articulate regarding God’s love. Just look at Psalm 139. Song of Solomon is another great picture of love. God’s love is even evident in the history of the Israelites, as He continually preserved a remnant and pled with His people to obey and live. God is seen as just, but also merciful. He is tender. He is jealous for His people, desirous that relationship be restored.

God took on human flesh in order to redeem us (see Philippians 2:5–11). He entered our world as a baby born to an unassuming family in a very humble way (He spent His first night in a manger where animals were kept). Jesus was raised by earthly parents and was submissive to them. During His public ministry, He often associated with society’s outcasts. He showed compassion for the sick. He healed. He listened to people. He blessed the children. He also taught us about God’s love. Luke 13:34 records Jesus crying, “O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” This speaks God’s heart desire that people would return to Him. He longs for us. Not to punish us, but to love us.

God demonstrates His own love for us in this: While we were still sinners, Christ died for us” (Romans 5:6-8). Jesus’ work on the cross was a clear, unmistakable declaration of love. And this love is unconditional. We were in our worst state when Christ died for us. “As for you, you were dead in your transgressions and sins … But because of His great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions – it is by grace that you have been saved” (Ephesians 2:1, 4-5).

This salvation has made abundant life possible. “The thief comes only to steal and kill and destroy,” Jesus said. “I have come that they may have life, and have it to the full” (John 10:10). God is not stingy. He wants to lavish His love on us. “Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death,” Paul proclaims in Romans 8:1-2.

Remember, Paul was formerly an enemy of Christ. He vehemently persecuted Christians. He lived by the letter of the law rather than through an understanding of God’s love. Paul, if he even thought of God’s love, probably felt that God could not love him apart from rule-following. Yet, in Christ, he found God’s grace and accepted God’s love. One of his greatest articulations of God’s love is this: “If God is for us, who can be against us? He who did not spare His own Son, but gave Him up for us all – how will He not also, along with Him, graciously give us all things? … Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? … No, in all these things we are more than conquerors through Him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:31-32, 35, 37-39).

So the simple answer is, “yes.” Yes, God loves you! As hard as it may be to believe, it is the truth.


1 John 4:8 – “ … God is love”


Ephesians 5:1-2 – “Follow God’s example, therefore, as dearly loved children and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.”

Ephesians 5:25-27 – “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.”

John 15:9-11 – “As the Father has loved me, so have I loved you. Now remain in my love. If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in his love. I have told you this so that my joy may be in you and that your joy may be complete.”

1 John 3:16a – “This is how we know what love is: Jesus Christ laid down his life for us.”

​
Jesus asked Peter three times,“Do you love me?” as recorded in John 21:15–17. This occurred when Jesus was having breakfast with His disciples soon after His resurrection. Jesus used this opportunity to encourage and exhort Peter about his upcoming responsibilities and even to prophesy the manner in which Peter will die. By asking Peter, “Do you love me?” three times, Jesus was emphasizing the importance of Peter’s love and unswerving obedience to his Lord as necessary for his future ministry


Jesus begins by questioning Peter about His love for Him, and each time Peter answers in the affirmative, Jesus follows up with the command for Peter to feed His sheep. His meaning is that, if Peter truly loves his Master, he is to shepherd and care for those who belong to Christ. His words reveal Peter’s role as the leader of the new Church, the Body of Christ there in Jerusalem that will be responsible for spreading the gospel after Jesus’ ascension into heaven.

It is possible that by His repeated question Jesus is subtly reminding Peter of his three denials. There’s no doubt those denials and how he felt when Jesus turned to look at him at that moment were seared deeply into Peter’s mind (Luke 22:54–62). It wasn’t lost on Peter that Jesus repeated His question to him three times, just as Peter previously denied Him three times.

There is also an interesting contrast when you look at the Greek words for “love” used in John 21:15–17. When Jesus asked Peter, “Do you love me?” in John 21:15–16, He used the Greek word agape, which refers to unconditional love. Both times, Peter responded with “Yes, Lord; you know that I love you,” using the Greek word phileo, which refers more to a brotherly/friendship type of love. It seems that Jesus is trying to get Peter to understand that he must love Jesus unconditionally in order to be the leader God is calling him to be. The third time Jesus asks, “Do you love me?” in John 21:17, He uses the word phileo, and Peter again responds with “Lord, you know everything; you know that I love you,” again using phileo. The point in the different Greek words for “love” seems to be that Jesus was stretching Peter to move him from phileo love to agape love.

Whatever the reason for the three-fold “do you love me?” question, Jesus was impressing on Peter how important his new role of tending the flock of Christ’s followers would be. When someone repeats instructions to us over and over, we quickly understand that it’s extremely important for us to heed them. Jesus wanted to make sure Peter understood this vital charge He was tasking him with and the ultimate reason for it, to follow Him and glorify God (John 21:19).





No Greater Love

9As the Father has loved Me, so have I loved you. Remain in My love. 10If you keep My commandments, you will remain in My love, just as I have kept My Father’s commandments and remain in His love. 11I have told you these things so that My joy may be in you and your joy may be complete.

12This is My commandment, that you love one another as I have loved you.13Greater love has no one than this, that he lay down his life for his friends.

14You are My friends if you do what I command you. 15No longer do I call you servants, for a servant does not understand what his master is doing. But I have called you friends, because everything I have learned from My Father I have made known to you. 16You did not choose Me, but I chose you. And I appointed you to go and bear fruit—fruit that will remain—so that whatever you ask the Father in My name, He will give you. 17This is My command to you: Love one another.



The Hatred of the World


18If the world hates you, understand that it hated Me first. 19If you were of the world, it would love you as its own. Instead, the world hates you, because you are not of the world, but I have chosen you out of the world.
20Remember the word that I spoke to you: ‘No servant is greater than his master.’aIf they persecuted Me, they will persecute you as well; if they kept My word, they will keep yours as well. 21But they will treat you like this because of My name, since they do not know the One who sent Me. 22If I had not come and spoken to them, they would not be guilty of sin. Now, however, they have no excuse for their sin.

23Whoever hates Me hates My Father as well. 24If I had not done among them the works that no one else did, they would not be guilty of sin; but now they have seen and hated both Me and My Father. 25But this is to fulfill what is written in their Law: ‘They hated Me without reason.’

26When the Advocatec comes, whom I will send to you from the Father—the Spirit of truth who proceeds from the Father—He will testify about Me. 27And you also must testify, because you have been with Me from the beginning.
​





Jesus in Luke 7:47,

explaining that those deeply aware of their forgiven sins show great love. It stems from a story where a woman's act of devotion contrasts with a Pharisee's lack of love, highlighting that recognizing one's need for grace fosters profound love





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 Godgand His righteousness, and all these things will be added unto you.
34Therefore do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.




The Parable of the Workers

1“For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard. 2He agreed to pay them a denariusa for the day and sent them into his vineyard.

3About the third hourb he went out and saw others standing in the marketplace doing nothing. 4‘You also go into my vineyard,’ he said, ‘and I will pay you whatever is right.’ 5So they went. 

He went out again about the sixth hour and the ninth hourc and did the same thing.

6About the eleventh hourd he went out and found still others standing around. ‘Why have you been standing here all day long doing nothing?’ he asked.

7‘Because no one has hired us,’ they answered. 
So he told them, ‘You also go into my vineyard.’

8When evening came, the owner of the vineyard said to his foreman, ‘Call the workers and pay them their wages, starting with the last ones hired and moving on to the first.’

9The workers who were hired about the eleventh hour came and each received a denarius. 10So when the original workers came, they assumed they would receive more. But each of them also received a denarius.
11On receiving their pay, they began to grumble against the landowner. 12‘These men who were hired last worked only one hour,’ they said, ‘and you have made them equal to us who have borne the burden and the scorching heat of the day.’

13But he answered one of them, ‘Friend, I am not being unfair to you. Did you not agree with me on one denarius? 14Take your pay and go. I want to give this last man the same as I gave you. 15Do I not have the right to do as I please with what is mine? Or are you envious because I am generous?’
16So the last will be first, and the first will be last.”





The Third Prediction of the Passion

(Mark 10:32–34; Luke 18:31–34)

17As Jesus was going up to Jerusalem, He took the twelve disciples aside and said, 18“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 19and will deliver Him over to the Gentiles to be mocked and flogged and crucified. And on the third day He will be raised to life.”





A Mother’s Request

(Mark 10:35–45)


20Then the mother of Zebedee’s sons came to Jesus with her sons and knelt down to make a request of Him.


​21“What do you want?” He inquired. 

She answered, “Declare that in Your kingdom one of these two sons of mine may sit at Your right hand, and the other at Your left.”

22“You do not know what you are asking,” Jesus replied. “Can you drink the cup I am going to drink?”g
“We can,” the brothers answered.

23“You will indeed drink My cup,”h Jesus said. “But to sit at My right or left is not Mine to grant. These seats belong to those for whom My Father has prepared them.”

24When the ten heard about this, they were indignant with the two brothers. 25But Jesus called them aside and said, “You know that the rulers of the Gentiles lord it over them, and their superiors exercise authority over them. 26It shall not be this way among you. Instead, whoever wants to become great among you must be your servant, 27and whoever wants to be first among you must be your slave--28just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”





The Blind Men by the Road


(Mark 10:46–52; Luke 18:35–43)


29As they were leaving Jericho, a large crowd followed Him. 30And there were two blind men sitting beside the road. When they heard that Jesus was passing by, they cried out, “Lord, Son of David, have mercy on us!”
31The crowd admonished them to be silent, but they cried out all the louder, “Lord, Son of David, have mercy on us!”

32Jesus stopped and called them. “What do you want Me to do for you?” He asked.
33“Lord,” they answered, “let our eyes be opened.”

34Moved with compassion, Jesus touched their eyes, and at once they received their sight and followed Him.






Laws about Skin Diseases


(Numbers 5:1–4)


1Then the LORD said to Moses and Aaron, 2“When someone has a swelling or rash or bright spot on his skin that may be an infectious skin disease,a he must be brought to Aaron the priest or to one of his sons who is a priest.

3The priest is to examine the infection on his skin, and if the hair in the infection has turned white and the sore appears to be deeper than the skin, it is a skin disease. After the priest examines him, he must pronounce him unclean.

4If, however, the spot on his skin is white and does not appear to be deeper than the skin, and the hair in it has not turned white, the priest shall isolate the infected person for seven days. 5On the seventh day the priest is to reexamine him, and if he sees that the infection is unchanged and has not spread on the skin, the priest must isolate him for another seven days. 6The priest will examine him again on the seventh day, and if the sore has faded and has not spread on the skin, the priest shall pronounce him clean; it is a rash. The person must wash his clothes and be clean.

7But if the rash spreads further on his skin after he has shown himself to the priest for his cleansing, he must present himself again to the priest. 8The priest will reexamine him, and if the rash has spread on the skin, the priest must pronounce him unclean; it is a skin disease.

9When anyone develops a skin disease, he must be brought to the priest. 10The priest will examine him, and if there is a white swelling on the skin that has turned the hair white, and there is raw flesh in the swelling, 11it is a chronic skin disease and the priest must pronounce him unclean. He need not isolate him, for he is unclean.
12But if the skin disease breaks out all over his skin so that it covers all the skin of the infected person from head to foot, as far as the priest can see, 13the priest shall examine him, and if the disease has covered his entire body, he is to pronounce the infected person clean. Since it has all turned white, he is clean.

14But whenever raw flesh appears on someone, he will be unclean. 15When the priest sees the raw flesh, he must pronounce him unclean. The raw flesh is unclean; it is a skin disease. 16But if the raw flesh changes and turns white, he must go to the priest. 17The priest will reexamine him, and if the infection has turned white, the priest is to pronounce the infected person clean; then he is clean.

18When a boil appears on someone’s skin and it heals, 19and a white swelling or a reddish-white spot develops where the boil was, he must present himself to the priest. 20The priest shall examine it, and if it appears to be beneath the skin and the hair in it has turned white, the priest shall pronounce him unclean; it is a diseased infection that has broken out in the boil.

21But when the priest examines it, if there is no white hair in it, and it is not beneath the skin and has faded, the priest shall isolate him for seven days. 22If it spreads any further on the skin, the priest must pronounce him unclean; it is an infection. 23But if the spot remains unchanged and does not spread, it is only the scar from the boil, and the priest shall pronounce him clean.

24When there is a burn on someone’s skin and the raw area of the burn becomes reddish-white or white, 25the priest must examine it. If the hair in the spot has turned white and the spot appears to be deeper than the skin, it is a disease that has broken out in the burn. The priest must pronounce him unclean; it is a diseased infection.
26But if the priest examines it and there is no white hair in the spot, and it is not beneath the skin but has faded, the priest shall isolate him for seven days. 27On the seventh day the priest is to reexamine him, and if it has spread further on the skin, the priest must pronounce him unclean; it is a diseased infection. 28But if the spot is unchanged and has not spread on the skin but has faded, it is a swelling from the burn, and the priest is to pronounce him clean; for it is only the scar from the burn.

29If a man or woman has an infection on the head or chin, 30the priest shall examine the infection, and if it appears to be deeper than the skin and the hair in it is yellow and thin, the priest must pronounce him unclean; it is a scaly outbreak, an infectious disease of the head or chin.

31But if the priest examines the scaly infection and it does not appear to be deeper than the skin, and there is no black hair in it, the priest shall isolate the infected person for seven days. 32On the seventh day the priest is to reexamine the infection, and if the scaly outbreak has not spread and there is no yellow hair in it, and it does not appear to be deeper than the skin, 33then the person must shave himself except for the scaly area. Then the priest shall isolate him for another seven days. 34On the seventh day the priest shall examine the scaly outbreak, and if it has not spread on the skin and does not appear to be deeper than the skin, the priest is to pronounce him clean. He must wash his clothes, and he will be clean.

35If, however, the scaly outbreak spreads further on the skin after his cleansing,36the priest is to examine him, and if the scaly outbreak has spread on the skin, the priest need not look for yellow hair; the person is unclean.
37If, however, in his sight the scaly outbreak is unchanged and black hair has grown in it, then it has healed. He is clean, and the priest is to pronounce him clean.

38When a man or a woman has white spots on the skin, 39the priest shall examine them, and if the spots are dull white, it is a harmless rash that has broken out on the skin; the person is clean.

40Now if a man loses his hair and is bald, he is still clean. 41Or if his hairline recedes and he is bald on his forehead, he is still clean. 42But if there is a reddish-white sore on the bald head or forehead,is an infectious disease breaking out on it. 43The priest is to examine him, and if the swelling of the infection on his bald head or forehead is reddish-white like a skin disease, 44the man is diseased; he is unclean. The priest must pronounce him unclean because of the infection on his head.

45A diseased person must wear torn clothes and let his hair hang loose,b and he must cover his mouth and cry out, ‘Unclean, unclean!’ 46As long as he has the infection, he remains unclean. He must live alone in a place outside the camp.




Laws about Mil dew

47If any fabric is contaminated with mildewc—any wool or linen garment, 48any weave or knit of linen or wool, or any article of leather— 49and if the mark in the fabric, leather, weave, knit, or leather article is green or red, then it is contaminated with mildew and must be shown to the priest. 50And the priest is to examine the mildew and isolate the contaminated fabric for seven days.

51On the seventh day the priest shall reexamine it, and if the mildew has spread in the fabric, weave, knit, or leather, then regardless of how it is used, it is a harmful mildew; the article is unclean. 52He is to burn the fabric, weave, or knit, whether the contaminated item is wool or linen or leather. Since the mildew is harmful, the article must be burned up.

53But when the priest reexamines it, if the mildew has not spread in the fabric, weave, knit, or leather article, 54the priest is to order the contaminated article to be washed and isolated for another seven days. 55After it has been washed, the priest is to reexamine it, and if the mildewed article has not changed in appearance, it is unclean. Even though the mildew has not spread, you must burn it, whether the rot is on the front or back.
56If the priest examines it and the mildew has faded after it has been washed, he must cut the contaminated section out of the fabric, leather, weave, or knit. 57But if it reappears in the fabric, weave, or knit, or on any leather article, it is spreading. You must burn the contaminated article.

58If the mildew disappears from the fabric, weave, or knit, or any leather article after washing, then it is to be washed again, and it will be clean.

59This is the law concerning a mildew contamination in wool or linen fabric, weave, or knit, or any leather article, for pronouncing it clean or unclean.”





I Will Send My Messenger

(Matthew 11:7–19; Luke 7:24–35)


1“Behold, I will send My messenger, who will prepare the way before Me.a Then the Lord whom you seek will suddenly come to His temple—the Messenger of the covenant, in whom you delight—see, He is coming,” says the LORD of Hosts.
2But who can endure the day of His coming? And who can stand when He appears? For He will be like a refiner’s fire, like a launderer’s soap.
3And He will sit as a refiner and purifier of silver; He will purify the sons of Levi and refine them like gold and silver. Then they will present offerings to the LORD in righteousness.
4Then the offerings of Judah and Jerusalem will please the LORD, as in days of old and years gone by.


5“Then I will draw near to you for judgment. And I will be a swift witness against sorcerers and adulterers and perjurers, against oppressors of the widowed and fatherless, and against those who defraud laborers of their wages and deny justice to the foreigner but do not fear Me,” says the LORD of Hosts.






Robbing God

6“Because I, the LORD, do not change, you descendants of Jacob have not been destroyed. 7Yet from the days of your fathers, you have turned away from My statutes and have not kept them. Return to Me, and I will return to you,” says the LORD of Hosts. 


“But you ask, ‘How can we return?’


Will a man rob God?


Yet


you are robbing Me! 


But you ask,



How do we rob You?


In tithes and offerings. 9You are cursed with a curse, yet you—the whole nation—are still robbing Me. 10Bring the full tithe into the storehouse, so that there may be food in My house. Test Me in this,” says the LORD of Hosts. “See if I will not open the windows of heaven and pour out for you blessing without measure.b 11I will rebuke the devourerc for you, so that it will not destroy the fruits of your land, and the vine in your field will not fail to produce fruit,” says the LORD of Hosts.

12“Then all the nations will call you blessed, for you will be a land of delight,” says the LORD of Hosts.


The Book of Remembrance


13“Your words against Me have been harsh,” says the LORD

. “Yet you ask, ‘What have we spoken against You?’


14You have said, ‘It is futile to serve God. What have we gained by keeping His requirements and walking mournfully before the LORD of Hosts? 15So now we call the arrogant blessed. Not only do evildoers prosper, they even test God and escape.’”

16At that time those who feared the LORD spoke with one another, and the LORD listened and heard them. So a scroll of remembrance was written before Him regarding those who feared the LORD and honored His name.
17“They will be Mine,” says the LORD of Hosts, “on the day when I prepare My treasured possession. And I will spare them as a man spares his own son who serves him. 18So you will again distinguish between the righteous and the wicked, between those who serve God and those who do not.”


The Parable of the Good Samaritan tells the story of a man traveling from Jerusalem to Jericho, and while on the way he is robbed of everything he had, including his clothing, and is beaten to within an inch of his life. That road was treacherously winding and was a favorite hideout of robbers and thieves. The next character Jesus introduces into His story is a priest. He spends no time describing the priest and only tells of how he showed no love or compassion for the man by failing to help him and passing on the other side of the road so as not to get involved. If there was anyone who would have known God’s law of love, it would have been the priest. By nature of his position, he was to be a person of compassion, desiring to help others. Unfortunately, “love” was not a word for him that required action on the behalf of someone else. The next person to pass by in the Parable of the Good Samaritan is a Levite, and he does exactly what the priest did: he passes by without showing any compassion. Again, he would have known the law, but he also failed to show the injured man compassion.

The next person to come by is the Samaritan, the one least likely to have shown compassion for the man. Samaritans were considered a low class of people by the Jews since they had intermarried with non-Jews and did not keep all the law. Therefore, Jews would have nothing to do with them. We do not know if the injured man was a Jew or Gentile, but it made no difference to the Samaritan; he did not consider the man’s ethnicity or religion. The “Good Samaritan” saw only a person in dire need of assistance, and assist him he did, above and beyond the minimum required. He dresses the man’s wounds with wine (to disinfect) and oil (to sooth the pain). He puts the man on his animal and takes him to an inn for a time of healing and pays the innkeeper with his own money. He then goes beyond common decency and tells the innkeeper to take good care of the man, and he would pay for any extra expenses on his return trip. The Samaritan saw his neighbor as anyone who was in need.

Because the good man was a Samaritan, Jesus is drawing a strong contrast between those who knew the law and those who actually followed the law in their lifestyle and conduct. Jesus now asks the lawyer if he can apply the lesson to his own life with the question “So which of these three do you think was neighbor to him who fell among the thieves?" (Luke 10:36).

Once again, the lawyer’s answer is telling of his personal hardness of heart. 




Do Not Love the World

Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh, the desires of the eyes, and the pride of life—is not from the Father but from the world. 

The world is passing away, along with its desires; but whoever does the will of God remains forever.

In Luke 14, Jesus lays out the terms of discipleship. There were great crowds following Him. Everyone loved the miracles, healing, and free food. Jesus was cool, the talk of the town, and the latest fad. But He knew their hearts. He knew they desired the benefits of what He did rather than an understanding of who He was. They loved His gifts, not the life He was calling them to. So He explained what it takes to be one of His followers:

“If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple. For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish.’ Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace. So therefore, any one of you who does not renounce all that he has cannot be my disciple"


(Luke 14:26-33)


Jesus said a lot in those simple illustrations. He quickly put an end to the idea that He offered some kind of welfare program. Although the gift of eternal life is free to anyone who asks (John 3:16), the asking requires a transfer of ownership (Luke 9:23; Galatians 5:24). “Counting the cost” means recognizing and agreeing to some terms first. In following Christ, we cannot simply follow our own inclinations. We cannot follow Him and the world’s way at the same time (Matthew 7:13-14). Following Him may mean we lose relationships, dreams, material things, or even our lives.

Those who are following Jesus simply for what they can get won’t stick around when the going gets tough. When God’s way conflicts with our way, we will feel betrayed by the shallow, me-first faith we have bought into. If we have not counted the cost of being His child, we will turn away at the threat of sacrifice and find something else to gratify our selfish desires (cf. Mark 4:5, 16-17). In Jesus’ earthly ministry, there came a time when the free food stopped and public opinion turned ugly. The cheering crowds became jeering crowds. And Jesus knew ahead of time that would happen.

Jesus ended His description of the cost of discipleship with a breathtaking statement: "Any one of you who does not renounce all that he has cannot be my disciple" (Luke 14:33). “Renouncing” may mean we give up something physically, but more often it means we let go emotionally so that what we possess no longer possesses us. When we become one of His, we cannot continue to belong to this world (1 John 2:15-17). We must make a choice, for we cannot serve both God and Mammon (Matthew 6:24). The rich young ruler, when confronted with that choice, turned his back on Jesus (Luke 18:18-25).

Suppose you learned that you had been given an all-expense-paid condo on a beach in Tahiti, complete with airfare, a car, food, and a maid. You could brag about your new lifestyle, plan for it, and dream about it. But until you pack up and leave your current home, the new life is never really yours. You cannot live in Tahiti and your current hometown at the same time. Many people approach Christianity the same way. They love the idea of eternal life, escaping hell, and having Jesus at their beck and call. But they are not willing to leave the life they now live. Their desires, lifestyle, and sinful habits are too precious to them. Their lives may exhibit a token change—starting to attend church or giving up a major sin—but they want to retain ownership of everything else. Jesus is speaking in Luke 14 to those with that mindset.

We cannot earn salvation by lifestyle change or any other good deed (Ephesians 2:8-9). But when we choose to follow Christ, we are releasing control of our lives. When Jesus is in control, pure living results (1 John 3:4-10; 2 Corinthians 5:17). In Jesus’ parable of the sower, it was only the soil that allowed the seed to put down roots and bear fruit that was called “good.” If we are going to be disciples of Christ, we must first count the cost of following Him.


In Romans 5:17, the apostle Paul makes a stunning claim: “For if by one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ” (NKJV). This verse contrasts the curse that came through Adam’s sin with the superabundant blessings that come through Christ. Paul declares that Christ not only reversed the effects of Adam’s sin, but He accomplished something far more significant—the dispensing of abundant grace. As a result, believers receive God’s gracious gifts and will reign in life.

Romans 5:12–21 is theologically dense. In this section, Paul contrasts Adam and Christ. Sin and death entered the world through Adam (Romans 5:12), but Christ’s sacrificial obedience brought justification, righteousness, and eternal life (Romans 5:16).

Paul uses an a fortiori argument to emphasize the supremacy of Christ’s work. The phrase much more appears in Romans 5:15, 17, and 20. The logic is this: if Adam’s sin had such a profound effect in cursing humanity, how much more will Christ’s redemptive work overflow to bless us?

Romans 5:17 not only focuses on the objective reversal of Adam’s sin but on the subjective experience of believers who “receive” what Christ accomplished. It is here that Paul introduces the concepts of the abundance of grace and the gift of righteousness. Receiving these gifts means we will “reign in life through the one man, Jesus Christ!” We will triumph over sin.

The abundance of grace we have received through faith in Christ is overflowing and superabundant. It is enough grace to match and exceed Adam’s sin. In Romans 5:20, Paul writes, “The law entered that the offense might abound. But where sin abounded, grace abounded much more” (NKJV). Grace is God’s unmerited favor. In the context of Romans 5:17, it refers to God’s gracious initiative in salvation. God does not reluctantly forgive; He floods our hearts with “grace upon grace” (John 1:16, ESV).

God’s “gift of righteousness” (Romans 5:17) clarifies what grace includes. In Pauline theology, righteousness is often forensic. In other words, God declares sinners to be righteous through faith in Christ’s atoning work (cf. Romans 3:24–26). His decree makes us positionally righteous, even before we are practically (or experientially) righteous. Righteousness is not something that is earned; it is a gift of grace.

The abundance of grace and the gift of righteousness reveal the supernatural origin of our redeemed lives. We do not “reign in life” (Romans 5:17) because of our virtue or strength, but because we have received God’s overflowing grace. We have been declared righteous in God’s sight.

Paul does not stop at justification. He looks forward and writes that we “will reign in life.” Believers are under the dominion of grace and participate in Christ’s victory and authority (cf. Romans 6:14; Ephesians 2:6). When Christ returns for His “glorious church, not having spot or wrinkle or any such thing” (Ephesians 5:27, NKJV), we shall reign with Him in heavenly glory (cf. Revelation 22:5).

Reigning in life is not about exercising worldly power or accumulating wealth but about experiencing newness of life, emancipation from sin’s control, and fellowship with the risen Savior.

Romans 5:17 is a breathtaking summary of the gospel. Adam’s sin brought death, but Christ’s obedience brought grace, righteousness, and life. Salvation is God’s sovereign and gracious initiative. He forgives our sins and exalts us to reign in life—here, now, and forevermore.

Receiving God’s grace and righteousness is an ongoing experience of being conformed to the image of Christ (Romans 8:29). We are clothed not in our failures but in Christ’s perfect righteousness.

​
​


The Feeding of the Five Thousand

(Matthew 14:13–21; Mark 6:30–44; Luke 9:10–17)



After this, Jesus crossed to the other side of the Sea of Galilee (that is, the Sea of Tiberias). A large crowd followed Him because they saw the signs He was performing on the sick. 

Then Jesus went up on the mountain and sat down with His disciples.

Now the Jewish Feast of the Passover was near. 

When Jesus looked up and saw a large crowd coming toward Him, He said to Philip, “Where can we buy bread for these people to eat?” 


But He was asking this to test him, for He knew what He was about to do.



Philip answered, “Two hundred denarii would not buy enough bread for each of them to have a small piece.”


One of His disciples, Andrew, Simon Peter’s brother, said to Him, 

“Here is a boy with five barley loaves and two small fish. But what difference will these make among so many?”


“Have the people sit down,” Jesus said. Now there was plenty of grass in that place, so the men sat down, about five thousand of them.

Then Jesus took the loaves and the fish, gave thanks, and distributed to those who were seated as much as they wanted.

And when everyone was full, He said to His disciples, “Gather the pieces that are left over, so that nothing will be wasted.”

So they collected them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten.

When the people saw the sign that Jesus had performed, they began to say, “Truly this is the Prophet who is to come into the world.”

Then Jesus, realizing that they were about to come and make Him king by force, withdrew again to a mountain by Himself.






Jesus Walks on Water

(Matthew 14:22–33; Mark 6:45–52)


When evening came, His disciples went down to the sea, got into a boat, and started across the sea to Capernaum. It was already dark, and Jesus had not yet gone out to them. A strong wind was blowing, and the sea grew agitated.

When they had rowed about three or four miles, they saw Jesus approaching the boat, walking on the sea—and they were terrified. But Jesus spoke up: “It is I; do not be afraid.” 

Then they were willing to take Him into the boat, and at once the boat reached the shore where they were heading.






Jesus the Bread of Life


The next day, the crowd that had remained on the other side of the sea realized that only one boat had been there, and that Jesus had not boarded it with His disciples, but they had gone away alone. 

However, some boats from Tiberias landed near the place where the people had eaten the bread after the Lord had given thanks. 

So when the crowd saw that neither Jesus nor His disciples were there, they got into the boats and went to Capernaum to look for Him. 

When they found Him on the other side of the sea, they asked Him, “Rabbi, when did You get here?”


Jesus replied, “Truly, truly, I tell you, it is not because you saw these signs that you are looking for Me,

but because you ate the loaves and had your fill. 



Do not work for food that perishes, but for


food that


endures to eternal life,

which the

Son of Man will give you


For on Him God the Father has


placed His seal of approval.”




Then they inquired,



“What must we do to perform the

works of God?”

​

Jesus replied, 



“The work of God is this: to believe in the

One He has sent.”



So they asked Him, “What sign then will You perform, so that we may see it and believe You? What will You do? Our fathers ate the manna in the wilderness, as it is written: ‘He gave them bread from heaven to eat.’

Jesus said to them, “Truly, truly, I tell you, it was not Moses who gave you the bread from heaven, but it is My Father who gives you the true bread from heaven.

For the bread of God is He who comes down from heaven and gives life to the world.”

“Sir,” they said, “give us this bread at all times.”

Jesus answered, “I am the bread of life. Whoever comes to Me will never hunger, and whoever believes in Me will never thirst. 

But as I stated, you have seen Me and still you do not believe.


Everyone the Father gives Me will come to Me, and the one who comes to Me I will never drive away. 

For I have come down from heaven, not to do My own will, but to do the will of Him who sent Me.


And this is the will of Him who sent Me, that I shall lose none of those He has given Me, but raise them up at the last day. 

For it is My Father’s will that everyone who looks to the Son and believes in Him shall have eternal life, and I will raise him up at the last day.”

At this, the Jews began to grumble about Jesus because He had said, “I am the bread that came down from heaven.” 

They were asking, “Is this not Jesus, the son of Joseph, whose father and mother we know? How then can He say, ‘I have come down from heaven’?”


“Stop grumbling among yourselves,” 


Jesus replied


. “No one can come to Me unless the Father

who sent Me draws him,

and I will raise him up at the

last day.


It is written in the Prophets: ‘And they will all be taught by God.’



Everyone who has heard the Father and learned from Him comes to Me— not that anyone has seen the Father except the One who is from God; only He has seen the Father.



Truly, truly, I tell you, he

who believes


has eternal life
 



I am the bread of life.



Your fathers ate the manna in the wilderness, yet they died. 


This is the bread that comes down from heaven, so that anyone may eat of it and not die. 


I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And this bread, which I will give for the life of the world, is My flesh.”


At this, the Jews began to argue among themselves, “How can this man give us His flesh to eat?”


So Jesus said to them, “Truly, truly, I tell you, unless you eat the flesh and drink the blood of the Son of Man, you have no life in you. 

Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. 


For My flesh is real food, and My blood is real drink.



Whoever eats My flesh and drinks My blood remains in Me, and I in him. 


Just as the living Father sent Me and I live because of the Father, so also the one who feeds on Me will live because of Me. 

This is the bread that came down from heaven. Unlike your fathers, who ate the manna and died, the one who eats this bread will live forever.”





​
Many Disciples Turn Back


(Matthew 8:18–22; Luke 9:57–62; Luke 14:25–33)



Jesus said this while teaching in the synagogue in Capernaum. 


On hearing it, many of His disciples said,


“This is a difficult teaching. Who can accept it?”



Aware that His disciples were grumbling about this teaching, Jesus asked them,



 “Does this offend you? 



Then what will happen if you see the Son of Man ascend to where He was before?


The Spirit gives life; the flesh


profits nothing



The words I have spoken to you are spirit and they are life. However, there are some of you who do not believe.”(For Jesus had known from the beginning which of them did not believe and who would betray Him.)

Then Jesus said, “This is why I told you that no one can come to Me unless the Father has granted it to him.”


From that time on many of His disciples turned back and no longer walked with Him.




Judging Others

(Luke 6:37–42; Romans 14:1–12)


“Do not judge, or you will be judged. For with the same judgment you pronounce,



you will be judged,

and with

the measure you use,

it will be measured to you



Why do you look at the speck in your brother’s eye but fail to notice the beam in your own eye? 

How can you say to your brother, ‘Let me take the speck out of your eye,’ while there is still a 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.


Do not give dogs what is holy; do not throw your pearls before swine. If you do, they may trample them under their feet, and then turn and tear you to pieces.






​Ask, Seek, Knock

(Luke 11:5–13)


Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you. 

For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.

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


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


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

how much more will your Father in heaven give good things to those who ask Him!

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

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





The Narrow Gate

(Luke 13:22–30)

Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it. But small is the gate and narrow the way that leads to life, and only a few find it.





A Tree and Its Fruit

(Luke 6:43–45)




Beware of false prophets. They come to you

in sheep’s clothing,


but inwardly they are ravenous wolves.
 

By their fruit you will recognize them.


Are grapes gathered from thornbushes, or figs from thistles? 


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

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



Every tree that does not bear good fruit is cut down

and thrown into the fire. 


So then, by their fruit you will recognize them.



Not everyone who says to Me, ‘Lord, Lord,’ will enter

the kingdom of heaven,


but only


he who does the will of My Father in heaven. 



Many will say to Me on that day,


‘Lord, Lord, did we not prophesy

in Your name,


and in Your name

drive out demons and perform many miracles?’



Then I will tell them plainly, ‘I never knew you;


depart from Me, you workers of lawlessness!’






The House on the Rock

(Luke 6:46–49)


Therefore everyone who hears these words of Mine and acts on them is like a wise man who built his house on the rock. 

The rain fell, the torrents raged, and the winds blew and beat against that house; yet it did not fall, because its foundation was on the rock.

But everyone who hears these words of Mine and does not act on them is like a foolish man who built his house on sand. 

The rain fell, the torrents raged, and the winds blew and beat against that house, and it fell—and great was its collapse!”






The Authority of Jesus


When Jesus had finished saying these things, the crowds were astonished at His teaching, 

because He taught as one who had authority, and not as their scribes.




​
And then will I profess

unto them, I never knew you:

depart from me, ye that

work iniquity and lawlessness
​






Peter’s Confession of Faith


(Matthew 16:13–20; Mark 8:27–30; Luke 9:18–20)



So Jesus asked the Twelve, “Do you want to leave too?”



Simon Peter replied, 



Lord, to whom would we go?


You have the


 words of eternal life


We believe and know


that


You are the Holy One of God




Jesus answered them, “Have I not chosen you, the Twelve?


Yet one of you is a devil!” 


He was speaking about Judas, the son of Simon Iscariot. For although Judas was one of the

​Twelve, he was later to betray Jesus.

​

​Colossians 1:15–23 contains the

apostle Paul’s


counterargument against false teachings

about the



nature and divinity


of



Jesus Christ


This important section of Scripture is given titles such as “The Preeminence of Christ” (ESV) or “The Supremacy of the Son of God” (NIV). False teachers were claiming that Jesus may have been prominent but not the foremost, highest-ranking being in all creation. As part of his case, Paul stated, “He [Jesus] is before all things” (Colossians 1:17, ESV), meaning Jesus Christ existed before anything else was created. Since only God can exist before all of creation, Paul affirmed that Jesus Christ is God.

Paul began, “Christ is the visible image of the invisible God. He existed before anything was created and is supreme over all creation” (Colossians 1:15, NLT). Jesus is “before all things” because He is Creator of all things: “For everything was created by him, in heaven and on earth, the visible and the invisible, whether thrones or dominions or rulers or authorities—all things have been created through him and for him” (Colossians 1:16, CSB).

Jesus Christ had to exist “before all things” (before the creation of the world) to be present and active with God at the creation of the world: “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning” (John 1:1–2). The “Word” or Logos is an undeniable reference to Jesus Christ in this passage. The apostle John established Christ’s eternal existence, an attribute that can only be ascribed to God.

John also confirmed that there is absolutely nothing that Jesus did not create: “Through him all things were made; without him nothing was made that has been made” (John 1:3). Everything in the universe came about by and through Jesus, the source of life (Hebrews 1:3; John 1:10). And thus Paul concluded that Jesus outranks everything in creation because He is the eternal God and Creator of all things. As Creator, Jesus has absolute superiority over all creation, including any false gods, idols, or spirit beings that these false teachers in the early church were promoting.

He is before all things means Jesus Christ is sovereign and supreme: “The Son radiates God’s own glory and expresses the very character of God, and he sustains everything by the mighty power of his command. When he had cleansed us from our sins, he sat down in the place of honor at the right hand of the majestic God in heaven” (Hebrews 1:3, NLT). Jesus alone is the perfect image of God, expressing His character and glory. Paul reinforces the point that Jesus is God: “For God in all his fullness was pleased to live in Christ” (Colossians 1:19, NLT).

He is before all things means Jesus is first in everything: “Christ is also the head of the church, which is his body. He is the beginning, supreme over all who rise from the dead. So he is first in everything” (Colossians 1:18, NLT). Every other being in creation is subject to His authority (Matthew 8:23–27; 28:18; John 3:35). “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” (Philippians 2:9–11; see also Hebrews 1:4). Jesus Christ reigns supreme over and above everything in the universe (Ephesians 1:22–23; John 3:31).

The problem with denying Christ’s preeminence or supremacy is that it negates His sufficiency as Lord and Savior. So, with this as his culminating point, Paul drove home his argument: “Through him God reconciled everything to himself. He made peace with everything in heaven and on earth by means of Christ’s blood on the cross. This includes you who were once far away from God. You were his enemies, separated from him by your evil thoughts and actions. Yet now he has reconciled you to himself through the death of Christ in his physical body. As a result, he has brought you into his own presence, and you are holy and blameless as you stand before him without a single fault” (Colossians 1:20–22, NLT). Paul challenged the Colossians to stand firm in the rock-solid good news by which they had received salvation and not let false teachings cause them to drift away from the truth (Colossians 1:23).

He is before all things means Jesus Christ has always existed—He is “the King eternal, immortal, invisible, the only God” (1 Timothy 1:17). He was alive and active before the creation of the world. Indeed, He is the Creator, our source of life, and first in everything. Jesus Christ is our Lord and Savior—the only One sufficient to reconcile us sinners to God. “And he is God, the one who rules over everything and is worthy of eternal praise! Amen” (Romans 9:5, NLT).

The apostle Paul's authority was rooted in his divine appointment as an apostle, a position he received through direct revelation from Jesus Christ rather than from any human source. Despite frequent challenges from "super-apostles" and legalists during his ministry, Paul asserted that he served as God’s "mouthpiece," speaking with an authority that was not based on personal wisdom but on his unique apostolic calling. 






Direct Commission from


​ Christ


Paul received his authority directly from Jesus during his Damascus Road experience.

He was specifically chosen by Christ to be the apostle to the Gentiles.



Apostolic Recognition: 

His ministry was formally recognized by the pillars of the early church—Peter, James, and John—who extended to him the "right hand of fellowship".



Divine Confirmation: 

Paul's apostleship was attested to by miracles he performed (Romans 15:19)

and the training he received through revelation.

Paul frequently had to defend his position because of "deceitful workers" who sought to exert control over the churches he established. 

The "Super-Apostles": In 2 Corinthians, Paul facetiously labeled false teachers as "super-apostles" because they were bold, talented, and respected by worldly standards, whereas Paul appeared humble and physically weak.

Legalistic Attacks: Teachers in regions like Galatia attacked Paul’s credentials to lead believers back toward Jewish legalism. Paul responded by emphasizing that his authority did not come from human appointment but from God the Father.

Edification, Not Destruction: Paul stated that the authority the Lord gave him was for "building up" rather than "tearing down" (2 Corinthians 10:8).

Appeals of Love: Despite his bold apostolic authority, Paul often preferred to appeal to believers on the basis of love rather than issuing formal orders.

Unique Revelation: Paul provided new revelations regarding areas Jesus did not specifically address during His earthly ministry, such as specific marriage guidelines and the "mystery" of the rapture. 

Galatians 1:1, 11-12: Paul explicitly states his apostleship is not from men, but through Jesus Christ.

2 Corinthians 10–13: A lengthy defense against the "super-apostles" who challenged his ministry.

Romans 1:1–6: Paul establishes his calling to bring about the "obedience of faith" among all nations.

2 Peter 3:15-16: Peter confirms the wisdom and scriptural authority of Paul's letters.

Romans 13:1-7: Paul instructs believers to submit to governing authorities as they are established by God



The Bible teaches believers to be law-abiding citizens,

to avoid civil disputes,

and to show respect for all people


 For all authority comes from God,

and those in positions of authority have been

placed there by God.


So anyone who rebels against authority is rebelling against

what God has instituted,


(verses 1–2, NLT).


All authority comes from God means that God is the One who establishes and ordains civil government.

The original Greek word (exousia), translated as “authority” in Romans 13:1, refers to the authority exerted by government officials. Christians are called to recognize, respect, and submit to public officials as the Lord’s appointed servants to restrain evil, punish the disobedient, and carry out God’s righteous will in society.


The apostle Peter echoes the command:

“Submit yourselves for the Lord’s sake to every human authority:

whether to the

emperor, as the supreme authority, or to governors,


who are sent by him to punish those

who do wrong and

to commend those who do right


For it is God’s will that by doing good you should silence the ignorant talk of foolish people. Live as free people, but do not use your freedom as a cover-up for evil; live as God’s slaves. Show proper respect to everyone, love the family of believers, fear God, honor the emperor”

(1 Peter 2:13–17)


A proper, godly response to authority is our Christian witness to the world. When believers obey the law and show respect for government officials, their conduct reflects the example of Jesus Christ. When He was arrested, put on trial, and was crucified, Jesus was submissive to the authorities

(see Matthew 26:47–56; 27:11–44; John 18:1–14; 18:28—19:30)


In the Old Testament, God is presented as the ultimate ruling authority over all human governments: “He controls the course of world events; he removes kings and sets up other kings” (Daniel 2:21, NLT see also Daniel 4:17; 5:18–21). God raises and brings down leaders according to His will (see Psalm 75:6–7). Knowing that all authority comes from God should motivate all leaders to exercise their power responsibly

(Matthew 20:25–28; 2 Corinthians 10:8; 13:10)


All authority comes from God means that obeying the law, paying taxes, and respecting our leaders is not optional for Christians. If we reject and rebel against human authority, we are rebelling against God. And Scripture says if we do this, He will punish us

(Romans 13:2)



All authority comes from God does not mean blind,

unreasoning obedience

The believer’s allegiance is first and foremost to God


(see Exodus 1:17; Daniel 3:10–12)


Suppose submission to a human authority will cause us to disobey God and His Word. In that case, we are to follow the example of Peter and the apostles:




“We must obey God rather than any human authority”


Acts 5:2


The highest authority belongs to God, who does as He pleases


(Psalm 115:3)



He rules over angels, demons,

and all the

unseen forces of the spiritual realm



(Psalm 91:11; Luke 4:10; Ephesians 6:10–24)
​


He is the sovereign head of the church: “God has put all things under the authority of Christ and has made him head over all things for the benefit of the church” (Ephesians 1:22, NLT, see also Ephesians 4:15; 5:22–23; Colossians 1:18; 3:18). God ordains spiritual leaders in the church and calls believers to “submit to their authority” (Hebrews 13:17; see also 1 Corinthians 16:15–16; 1 Thessalonians 5:12–13) and to “one another out of reverence for Christ” (Ephesians 5:21).

God also established the hierarchy of authority in the home and family, between husbands and wives and parents and children (see Genesis 18:19; Proverbs 6:20; Joshua 24:15; 1 Corinthians 11:3; Ephesians 5:23; 6:1–4; Colossians 3:20; 1 Timothy 3:4, 12). Likewise, God is the Master over all earthly bosses (Colossians 4:1), and therefore Christians must respect those in authority in the workplace (Ephesians 6:5–9; Colossians 3:22–24; 1 Timothy 6:1–2; Titus 2:9–10; 1 Peter 2:18–21). Ultimately, all authority comes from God, the almighty Creator of everything (2 Chronicles 20:6; Acts 17:24–28; Romans 9:19–21).

Peter's most famous failure was his triple denial of knowing Jesus Christ during the night of Jesus' arrest. Despite his bold declarations that he would never desert Jesus, Peter succumbed to fear and human frailty, denying his association with Christ three separate times before the rooster crowed, exactly as Jesus had predicted. 





Stages of Peter's Failure


Peter's denial was the culmination of several



steps down


leading to



his spiritual collapse



Overconfidence: Peter boasted that even if everyone else deserted Jesus, he never would. He relied on his own willpower rather than God-centered conviction.


Lack of Prayer: In the Garden of Gethsemane, Peter fell asleep when Jesus asked him to watch and pray for protection against temptation.

Trusting Human Effort: When Jesus was arrested, Peter impulsively tried to defend Him with a sword, cutting off a servant's ear, rather than trusting in God's divine plan.

Proximity to Danger: Peter followed Jesus at a distance and sat with the enemy's guards in the high priest's courtyard, placing himself in a situation where he was easily recognized and pressured. 

Repentance: After the third denial, Jesus turned and looked at Peter. Recognizing his failure, Peter went out and wept bitterly, marking the beginning of his repentance.

Weakness Reveals Grace: The experience taught Peter the difference between self-confidence and dependence on God's grace.

Restoration is Personal: Jesus restored Peter through relationship and love rather than punishment or interrogation.

Transformation: The fearful man who denied Christ later became a bold preacher at Pentecost, eventually giving his life for his faith



The Bible strongly condemns exploiting the poor, viewing it as an affront to God and a serious sin, often warning that God will defend the vulnerable and punish oppressors. Exploitation includes taking financial advantage, unjust legal treatment, or withholding fair wages. 

Society at large often divides people along racial, ethnic, gender, and economic lines, allowing favoritism and partiality to creep in. When God sent His only begotten Son into the world to take the punishment for our sin (John 3:16–18), He showed great impartiality. All of us are equally sinners, and we all equally need a Savior. All people, regardless of race, ethnicity, gender, or other distinctions, must be saved the same way, through faith in Christ, and once they are saved, they have the same rights and privileges of salvation, being equal members of the family of God (Colossians 3:11; Galatians 3:28). Unity in Christ removes all favoritism and bias in the church. In the matter of salvation, the playing field has been leveled, and we are all on equal footing. The Bible pictures the church as comprised of different but equally valuable parts of a body (Ephesians 5:30; 1 Corinthians 12:27). Christ teaches us that to disrespect or abuse another person based on physical, racial, mental, or socio-economic differences is wrong (James 2:1–13).

Much inequality in the world is due to sin’s effects. Disease, racism, poverty, and deformity are all due to the curse this world is under because of sin (Genesis 3:16–19; Psalm 107:34; Romans 8:22–23). Even then, the Bible reveals that God takes note of the helpless, and He expects those with better circumstances to bear the burdens of those without (Exodus 22:21–23; Deuteronomy 10:18; Jeremiah 7:6; Zechariah 7:10). God sees the plight of the widow and the fatherless and has given strict commandments to His people about caring for them. One of the first charitable acts carried out by the early church was to provide for the widows among them (Acts 6:1; 1 Timothy 5:3).

 Like a rock dropped into a pond, poor decisions continue causing ripples long after the initial decisions are forgotten. “How did I get here?” fools often ask themselves, but would rather blame others than discover life-giving answers.

In biblical context, "depraved minds" who seek "money gain" refers primarily to individuals, often false teachers, who view godliness or religion as a strategic means to achieve financial wealth.




This condition is described in


 1 Timothy 6:5,


which warns of constant

friction


between people of corrupt minds


who have been


robbed of the truth and


believe


that godliness is a means to financial

gain



The specific intersection of a depraved mind and



financial gain is often associated


with


false teaching


False apostles are people who masquerade as Christian leaders, get other people to follow them, and then lead them astray. A true apostle is one who is “sent” by God as an ambassador of Jesus Christ with a divine message. A false apostle is a pretender who does not truly represent Christ and whose message is false.

In 2 Corinthians 11, the apostle Paul addresses the problem of false apostles invading the Corinthian church. He describes the false apostles as “those who want an opportunity to be considered equal with us in the things they boast about” (verse 12). The book of 2 Corinthians is one of Paul’s more “sarcastic” letters, as he contends with the church to recognize the error that had crept into their midst. He contrasts his selfless service with that of the “super-apostles” (verse 5) who were seducing the church with their smooth speech and apparent wisdom. These impostors were pretending to be true servants of Christ, but they did not know the Lord. They were deceivers, preying on gullible Christians in Corinth to profit themselves and boost their ego. Paul chides the church that they “even put up with anyone who enslaves you or exploits you or takes advantage of you or puts on airs or slaps you in the face” (verse 20). He even compares these impostors to Satan himself, who also “masquerades as an angel of light” (verse 14).

Paul warned the Ephesian elders about false apostles as well: “I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them” (Acts 20:29). They must have heeded his words, because in Revelation 2:2, Jesus commends the church at Ephesus for spotting the false apostles in their midst and rejecting them.

False teachers and false apostles have been plentiful throughout the history of the church. They still infiltrate unsuspecting churches and have even led whole denominations into heresy and apostasy (see 1 Timothy 4:1–4). Scripture gives us clear warning if we will pay attention. 


First John 4:1 says,


“Beloved, do not believe every spirit, but test the spirits to see

​whether they are from God,


for many false prophets have gone out into the world.”


The following are some ways

we can


identify false apostles


1. False apostles deny any or all truths about the identity and deity of Jesus Christ. In 1 John 4:3–4, John warns his readers against Gnostic teaching; the test, he says, is Christological: “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God.” There are many ways a spirit may deny that Jesus is the Christ. From demonic cults to denominations that have veered away from the gospel, evil spirits are always behind the slander of Jesus. Any teacher who attempts to take away from or add to Jesus’ finished work on the cross for our salvation is a false prophet (John 19:30; Acts 4:12).

2. False apostles are motivated by their greed, lust, or power. Second Timothy 3:1–8 describes such teachers in more detail: “But mark this: There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God—having a form of godliness but denying its power. Have nothing to do with such people.

Just as Jannes and Jambres opposed Moses, so also these teachers oppose the truth. They are men of depraved minds, who, as far as the faith is concerned, are rejected.” Jesus said that an identifying mark of a false apostle/prophet is sinful behavior: “By their fruit you will recognize them” (Matthew 7:16, 20; cf. Jude 1:4).

3. False apostles distort or deny the Bible as God’s infallible, inspired Word (2 Timothy 3:16). In Galatians 1:8–9 Paul counters legalism with these strong words: “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed” (KJV). The inspired writings of the apostles are part of the Word of God, and no one has a right to change their message.

4. False apostles refuse to make themselves subject to spiritual authorities, but consider themselves the final authority (Hebrews 13:7; 2 Corinthians 10:12). They will often adopt lofty-sounding titles for themselves, such as “Bishop,” “Apostle,” “Reverend,” or “Father.” This does not mean that every person carrying such titles is a false prophet, only that evil impostors love lofty titles and will self-title to gain a hearing.

False apostles can arise anywhere the Word of God does not reign supreme. From organized churches to home Bible studies, we must always be on guard against “new teachings” or “revelations” that are not subject to the “whole counsel of God” (Acts 20:27).

In Matthew 6:24, Jesus said, “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” He spoke these words as part of His Sermon on the Mount (Matthew 5—7), in which He had said it was foolish to store up treasures on earth where “moths and vermin destroy and where thieves break in and steal” (Matthew 6:19–20); rather, He urged us to store up treasure in heaven where it will last forever. The obstacle that prevents us from wise investment is the heart. Wherever our treasure is, there will our hearts be (Matthew 6:21). 

Jesus’ call to follow Him is a call to abandon all other masters. He called Matthew from the tax collector’s booth (Matthew 9:9). Matthew obeyed and walked away from extravagant wealth and dirty deals. Jesus called Peter, James, and John from the fishing docks (Mark 1:16–18). To obey Jesus’ call meant that they had to leave behind everything they knew, everything they’d worked for. Jesus called Paul, a successful Pharisee, with the words, “I will show him how much he must suffer for my name” (Acts 9:16). Those words will never make it into a mass-market ad campaign for Christianity—but maybe they should, because that’s what it means to follow Jesus (Luke 9:23). We must forsake everything else, no matter the cost (Matthew 10:34–39).

The Lord describes Himself as a “jealous God” (Exodus 34:14). This means He guards what is rightfully His. He is righteously jealous for our affections because we were created to know and love Him (Colossians 1:16). He is not jealous for His own sake; He needs nothing (Psalm 50:9–10). He is jealous for us because we need Him (Mark 12:30; Matthew 22:37). When we serve another master such as money, we rob ourselves of all we were created to be, and we rob God of His rightful adoration.

Jesus’ claim to us is exclusive. He bought us with His own blood and delivered us from our former master, sin (1 Corinthians 6:20; 7:23; Romans 6:17). He doesn’t share His throne with anyone. During Jesus’ time on earth, some people followed Him for a ways, but their devotion was superficial (Luke 9:57–62). They wanted something Jesus offered, but they weren’t committed (Mark 10:17–22). Other things were more important. They wanted to serve two masters.

We cannot serve two masters because, as Jesus pointed out, we end up hating one and loving the other. It’s only natural. Opposing masters demand different things and lead down different paths. The Lord is headed in one direction, and our flesh and the world are headed in the other. A choice must be made. When we follow Christ, we must die to everything else. We will be like some of the seeds in Jesus’ parable (Luke 8:5–15)—only a portion of those seeds actually bore fruit. Some sprouted at first but then withered and died. They were not deeply rooted in good soil.

If we attempt to serve two masters, we will have divided loyalties, and, when the difficulties of discipleship clash with the world, the magnetic pull of wealth and worldly success will draw us away from Christ (see 2 Timothy 4:10).

The call to godliness goes against our sinful nature. Only with the help of the Holy Spirit can we remain devoted to one Master (John 6:44).

Some inequalities, such as talents, abilities, and spiritual gifts, are part of God’s design for us. Other inequalities are forced upon us by our fellow man who wrongly judges us as “superior” or “inferior” based on society’s faulty standard. Still other inequalities we choose for ourselves, as we determine our own course of action, wisely or foolishly. Jesus is the great equalizer. In Him, all iniquitous inequalities cease. There is no favoritism in Him (Acts 10:34).


When Jesus comes again, it will be as


the Just Judge:


“He will not judge by appearance

nor make a decision based on hearsay.

He will give justice to the poor

and make fair decisions for the exploited”


(Isaiah 11:3–4, NLT).


God’s throne will be surrounded by people from every nation, tribe, and tongue, united in praise to His name (Revelation 7:9–10). At that time, all our differences and inequalities will showcase His glory in unique and personal ways.

The story of Peter’s threefold denial of Christ is found in all four Gospel accounts: Matthew 26:69–74, Mark 14:66–72, Luke 22:55–62, and John 18:15–18, 25–27. But why would the chief of the disciples deny even knowing Him? There were two main reasons why Peter denied Jesus: weakness and fear.

Peter’s denial was based partially on weakness, the weakness born of human frailty. After the Last Supper, Jesus took His disciples to the Garden of Gethsemane to await His arrest. He told them to stay awake and pray while He went off to pray alone. When He returned to them, He found them sleeping. He warned Peter to stay awake and pray because, although his spirit might be willing, his flesh was weak. But he fell asleep again, and, by the time the soldiers had come to arrest Jesus, it was too late to pray for the strength to endure the ordeal to come. No doubt his failure to appropriate the only means to shore up his own weakness—prayer—occurred to him as he was weeping bitterly after his denials. But Peter learned his lesson about being watchful, and he exhorts us in 1 Peter 5:8, “Be on the alert, because your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.” Peter’s weakness had caused him to be “devoured” momentarily as he denied his Lord because he hadn’t been prepared through prayer and he underestimated his own weakness.

A second reason for Peter’s failure was fear. To his credit, although all the others had fled (Mark 14:50), Peter still followed Jesus after His arrest, but he kept his distance so as not to be identified with Him (Mark 14:54). There’s no question that fear gripped him. From the courtyard, he watched Jesus being falsely accused, beaten, and insulted (Mark 14:57–66). Peter was afraid Jesus would die, and he was fearful for his own life as well. The world hated Jesus, and Peter found that he was not prepared to face the ridicule and persecution that Jesus was suffering. Earlier, Jesus had warned His disciples as well as us today, “If the world hates you, keep in mind that it hated me first” (John 15:18; cf. Matthew 24:9). Peter quickly found he wasn’t nearly as bold and courageous as he had proclaimed, and in fear he denied the One who had loved him.

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

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

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

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

We might well wonder why Jesus allowed Peter to fail so miserably and deny his Lord three times that night. Jesus revealed to Peter that Satan had asked for permission to sift Peter like wheat (Luke 22:31). Jesus could have easily protected Peter and not allowed Satan to sift him, but Jesus had a higher goal. He was equipping Peter to strengthen his brothers (Luke 22:32).


Not only did Peter strengthen the other disciples,

but he became the

pillar of the


early church in Jerusalem,



​
exhorting and training


others to


follow the Lord Jesus



(Acts 2)




​

The Truth About Itown Church



THERE IS



NO


ACCOUNTABILITY
​


​AT


ITOWN CHURCH


​
King David's primary sins involved committing adultery with Bathsheba and arranging the murder of her husband, Uriah the Hittite, to cover up the pregnancy, as described in 2 Samuel. Despite being a "man after God’s own heart," David's abuse of power led to serious consequences, including the death of their child and ongoing turmoil in his family and kingdom


God revealed that David is the one through whom the


Savior would come.


David was the human


Biblical theology presents King David as a flawed, human king, while 
Jesus Christ is depicted as the "greater David" or true King. David was a man after God's own heart but committed serious sins (adultery/murder), whereas Jesus is the sinless, eternal Messiah who fulfills the Davidic covenant

About 300 years AFTER David, Isaiah prophesied “unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end.” We all know that but the next part is the culmination of this prophecy! “He will reign on the throne of David and over his kingdom, to establishlith people living under His rule in blessing, peace, joy, and abundance, forever and ever. So from David onward, the hope of God’s people is for a coming King, and a coming Kingdom


The truth of God as King is inherent in WHO God is.  His name Adoniah Yaweh means Sovereign Lord, or King! God has always wanted a people who love and obey Him and live under His rule and blessing. The ultimate blessing for ANY human being is to live under God as King! That IS the goal of God’s plan for us.  To live in His Kingdom under His King.

So the fundamental question of life, for every person, is “Are you living your life under the rule of the King?

Or are you living life on your own. You know the sayings, “I did it my way”,  “I’m my own boss”,  “I follow MY heart”,  “Nobody is going to tell me how to live”.

Salvation is the process of God, changing your heart from being in rebellion against God, to loving Him with all your heart and joyfully obeying Him as King! A Christian is someone who acknowledges Christ as Lord and King. 

Things will only turn out well for your life, in faithful, loving, joyful obedience to the King.  Because God (the King) is a good, wise, loving King who a
​

Second Samuel 11 gives the account of how David committed not only adultery with Bathsheba, but also conspired to have her husband killed. Feeling the weight of his sin, David penned several psalms that speak directly to his regret and his desire for God’s forgiveness. Nathan, a prophet of God and David’s trusted friend, goes to David regarding his sins. It is during this conversation that David is fully convicted of his sin and realizes the depth of his depravity. The result was Psalm 51, where in verse 5 David states the following: “Behold, I was brought forth in iniquity, And in sin my mother conceived me” (NKJV).

Are all people conceived in sin? Or was David a special case?

Second Samuel 24:1 says, “Again the anger of the Lord burned against Israel, and he incited David against them, saying, ‘Go and take a census of Israel and Judah.’” The parallel account of the incident surrounding the census, however, reveals it was Satan who incited David to take the census: “Satan rose up against Israel and incited David to take a census of Israel” (1 Chronicles 21:1). This discrepancy is often explained by the understanding that, in order to achieve His purposes, sometimes God sovereignly permits Satan to act. God can use Satan in various ways, with the result being the refining, disciplining, and purification of disobedient believers (Luke 22:31–32; 1 Corinthians 5:1–5; 2 Corinthians 12:7–10). Such might have been the case with David. God allowed Satan to tempt him, and David sinned, revealing his pride, and God then dealt with David accordingly.

To understand why David was a man after God’s own heart, we need to see what characteristics he had to qualify for such an exalted description. In the book of Acts, the apostle Paul speaks of God’s feelings about King David: “After removing Saul, he made David their king. He testified concerning him: ‘I have found David son of Jesse, a man after my own heart; he will do everything I want him to do’” (Acts 13:22). The answer to why David was considered a man after God’s own heart is found right in the verse: David did whatever God wanted him to do. An obvious question is how could God still call David a man after His own heart when David committed such terrible sins, including adultery and murder?

We learn much of David’s character in the book of Psalms as he opened up his life for all to examine. David’s lifewas a portrait of success and failure, and the biblical record highlights the fact that David was far from perfect. But what made David a cut above the rest was that his heart was pointed toward God. He had a deep desire to follow God’s will and do “everything” God wanted him to do. He was a man after God’s own heart. Let’s look at some characteristics of David’s life to discover what that entails:

Part of why David is called a man after God’s own heart is that he had absolute faith in God. Nowhere in Scripture is this point better illustrated than in 1 Samuel 17 where David as a young shepherd boy fearlessly slew the Philistine, Goliath. Shortly before the duel, we see direct evidence of David’s faith when David says, “‘The LORD who delivered me from the paw of the lion and from the paw of the bear will deliver me from the hand of this Philistine.’ And Saul said to David, ‘Go, and the LORD be with you!’” (verse 37). David was fully aware that God was in control of his life, and he had faith that God would deliver him from impending danger. How else would one venture into a potentially fatal situation with such calm and confidence? David knew early on in life that God was to be trusted and obeyed. As we see in Scripture, David’s faith pleased God, and God rewards David for his faithfulness.

Another reason David was a man after God’s own heart is that he absolutely loved God’s Law. Of the 150 psalms in the Bible, David is credited for writing over half of them. Writing at various and often troubling times in his life, David repeatedly mentioned how much he loved God’s perfect Word. We find a beautiful example of this in Psalm 119:47–48: “For I delight in your commands because I love them. I lift up my hands to your commands, which I love, and I meditate on your decrees.” It is not hard to see his complete adoration for God’s Word. Also notice how David “meditates” on God’s statutes. God granted David understanding and wisdom through daily meditation. We would do well to not only read God’s Word but also think about it throughout the day, for God loves us to think about Him. “Blessed are they who keep his statutes and seek him with all their heart. They do nothing wrong; they walk in his ways” (Psalm 119:2–3).

David was a man after God’s own heart in that he was truly thankful. “I wash my hands in innocence, and go about your altar, O LORD, proclaiming aloud your praise and telling of all your wonderful deeds” (Psalm 26:6–7). David’s life was marked by seasons of great peace and prosperity as well as times of fear and despair. But through all of the seasons in his life, he never forgot to thank the Lord for everything that he had. It is truly one of David’s finest characteristics. “Enter his gates with thanksgiving, and his courts with praise! Give thanks to him; bless his name!” (Psalm 100:4, ESV). As followers of Jesus Christ, we would do well to follow David’s lead of offering praise through thanksgiving to our Lord.

After he sinned, David was truly repentant. David’s sin with Bathsheba is recorded in 2 Samuel 11:2–5. The mighty fall hard, and David’s fall included adultery, lying, and murder. He had sinned against God, and he admits it in 2 Samuel 12:13: “David said to Nathan, ‘I have sinned against the LORD.’ And Nathan said to David, ‘The LORD also has put away your sin; you shall not die.’” But admitting our sin and asking for forgiveness is only half of the equation. The other half is repentance, and David did that as well. Psalm 51 is David’s prayer of repentance to God: “Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions.




Wash me thoroughly
​


from my iniquity,


and


cleanse me from my sin!


(Psalm 51:1–2)




In conclusion, David was a man after God’s own heart because he demonstrated his faith and was committed to following the Lord. Yes, his faith was tested on a grand scale, and he failed at times. But after his sin he sought and received the Lord’s forgiveness. In the final analysis, David loved God’s Law and sought to follow it exactly. As a man after God’s own heart, David is a role model for all of us.


There are other considerations concerning the passages relating David’s sinful census.



2 Samuel 24:


“Again the anger of the Lord burned against Israel, and he incited David against them . . .” (NIV).

“Again the anger of the LORD was kindled against Israel, and he incited David against them . . .” (ESV).

“And again the anger of the LORD was kindled against Israel, and he moved David against them . . .” (KJV).

“Now again the anger of the LORD burned against Israel, and it incited David against them . . .” (NASB).


Note that the New American Standard Bible says “it” (the anger of the Lord) is what caused David to take the census. The other translations say “he” (the Lord) did the inciting. The reason for the differences in translation is that, in the original language, there is no subject for the verb incited. The fact is we aren’t told who exactly moved David to take the census. To translate the verse literally, we would say, “There was who moved David against them” or “For one moved David against them.” The translations above have taken this to mean it was either God or His anger that caused David to take the census. But there are other options:


 The unstated thing that moved David to conduct the census could have been


David’s own evil imagination.


 The “one” who moved David could be Satan, as 1 Chronicles 21:1 says.


 The “adversary” (the meaning of the word Satan) mentioned in 1 Chronicles could be someone other than the devil; it could have been an unnamed counselor to David who prompted him into a foolish (or sinful) action.


As to why God was angry at David, in those times, a man only had the right to count or number what belonged to him. Israel did not belong to David; Israel belonged to God. In Exodus 30:12 God told Moses, “When you take a census of the Israelites to count them, each one must pay the LORD a ransom for his life at the time he is counted. Then no plague will come on them when you number them.” It was up to God to command a census, and if David counted he should only have done it at God’s command, receiving a ransom to “atone” for the counting. This is why God was angry again with Israel and is also why David was “conscience-stricken” after he counted Israel. David knew it was wrong and begged God to take away the guilt of his sin (2 Samuel 24:10).

God gave David a choice of three punishments for his sin—three years of famine, three months of fleeing before his enemies, or three days of plague. David chose the third, and the Lord then punished Israel with a plague that killed 70,000 men from Dan in the north to Beersheba in the south. As for why God punished the whole nation for the sin of the king, that is exactly the question David asks in 2 Samuel 24:17. Why, when he was the one who had sinned, did the people have to suffer? He even requested that God’s hand be against him and his family only, and that God would spare the people. But, as with the account of Job, God chose not to give a reason for His actions. Perhaps it was because of Israel’s multiplied sins and rebellion against God throughout the centuries. Perhaps it was a lesson to the people (and to us as well) that the people suffer when their leaders go astray. The reality is that God didn’t justify His actions with a reason, nor does He have to.

Of the three choices presented to David, the first two would have involved some level of dependency upon the mercy of man: the warfare, of course, would be as severe as the enemy wanted it to be; the famine would require Israel to seek food from other nations, relying on the pity of their neighbors. Instead of relying on the mercy of any human, David chose to rely on the mercy of God—the pestilence was, after all, the most direct form of punishment from God, and in the plague they could only look to God for relief.

The psalmist tells us, “As for God, His way is perfect” (Psalm 18:30). If God’s ways are “perfect,” then we can trust that whatever He does—and whatever He allows—is also perfect. Our responsibility to God is to obey Him, to trust Him, and to submit to His will, whether we understand it or not.

As we see in 2 Samuel 24:16, God was grieved because of the things that were happening to His people, and He called off the punishment. Even in His rebuke God still shows His love and mercy.

An alarming epidemic of spiritual adultery and “friendship with the world” ran rampant in the early church (James 4:4). James passionately told his readers to repent from their wicked ways and return to the Lord: “Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded” (James 4:8, ESV).

God desires His followers’ wholehearted loyalty and devotion (Exodus 34:14; Mark 12:29–31). Believers who stray from the Lord must submit themselves to God and draw near to Him again through repentance.

“Purify your hearts, you double-minded” was James’ clear and distinct call to inner purification—to recognize and confess our sins and receive God’s forgiveness. His language closely resembles that of the psalmist: “Who may ascend the mountain of the Lord? Who may stand in his holy place? The one who has clean hands and a pure heart, who does not trust in an idol or swear by a false god” (Psalm 24:3–4).

James branded the believers “double-minded” because they continued to live with one foot in the world while claiming to love and worship God. Their vacillating was dividing their loyalties. A similar charge was issued against the people of Isaiah’s time: “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me” (Isaiah 29:13). Earlier, James noted that double-minded people are “unstable in all they do” (James 1:8).

The apostle John acknowledged that the true children of God who look forward to Christ’s return “purify themselves, just as he is pure” (1 John 3:3). The Lord Jesus Himself said, “Blessed are the pure in heart, for they will see God” (Matthew 5:8). The term pure here indicates the absence of impurity, contamination, or filth. It suggests a single-mindedness of purpose that is free of distractions.

Double-minded people lack purity of heart. The Lord desires His followers to be laser-focused in heart, mind, and purpose (Matthew 6:33). The greatest commandment, Jesus said, is to “love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37).

The apostle Paul explained that God looks for servants who commit their entire being to Him: “If you keep yourself pure, you will be a special utensil for honorable use. Your life will be clean, and you will be ready for the Master to use you for every good work. Run from anything that stimulates youthful lusts. Instead, pursue righteous living, faithfulness, love, and peace. Enjoy the companionship of those who call on the Lord with pure hearts” (2 Timothy 2:21–22, NLT).

Anything that distracts us or has a contaminating influence on our lives will divide our loyalties and soil our hearts, rendering us ineffective kingdom servants. A pure heart is evidenced by openness, clarity, and an uncompromising desire to please the Lord in everything we think, say, and do. Purity goes beyond just cleaning up our outward behavior (“cleanse your hands”) to the internal purification of heart, mind, and soul (“purify your hearts”).

In reality, humans are incapable of purifying their own hearts. David prayed, “Create in me a pure heart, O God, and renew a steadfast spirit within me” (Psalm 51:10). God is the only one who can make us pure in heart and single in mind. It is the shed blood of Jesus Christ His Son that “purifies us from all sin” (1 John 1:7) and the sanctifying work of the Holy Spirit that cleanses our lives (Romans 15:16; 1 Corinthians 6:11; 1 Peter 1:2). Christ provided the necessary sacrifice for sin so that we could receive God’s forgiveness (John 1:29; Ephesians 1:7; Hebrews 9:12–22; 1 Peter 1:18–19).

God’s Word commands us: “Purify your hearts, you double-minded.” And God’s Word—the Logos, who is Jesus Christ—makes the command possible. Since we can enter God’s presence “by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water” (Hebrews 10:19–22, ESV).



​


Jesus Cleanses the Temple


(Mark 11:15–19; Luke 19:45–48; John 2:12–25)



Then Jesus entered the temple courts

 and drove out

all who were buying and selling there.

He overturned

the tables of the money changers and

the seats of those selling doves. 


And He declared to them, 



“It is written:


‘My house will be called

a house of prayer.’


But you are making it



‘a den of robbers.’




The blind and the lame came to Him at the temple, and He healed them. 

But the chief priests and scribes were indignant when they saw the wonders

He performed and the children shouting in the temple courts,


“Hosanna to the Son of David!”


“Do You hear what these children are saying?” they asked. 

“Yes,” Jesus answered. “Have you never read:


‘From the mouths of children and infants 

You have ordained praise’


Then He left them and went out of the city to Bethany, where He spent the night.





The Barren Fig Tree

(Mark 11:12–14; Mark 11:20–25)


In the morning, as Jesus was returning to the city, He was hungry. 

Seeing a fig tree by the road, He went up to it but found nothing on it except leaves. “May you never bear fruit again!” He said. And immediately the tree withered.


When the disciples saw this, they marveled and asked, “How did the fig tree wither so quickly?”

“Truly I tell you,” Jesus replied, “if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen. 

If you believe, you will receive whatever you ask for in prayer.”







Jesus’ Authority Challenged


(Mark 11:27–33; Luke 20:1–8)



When Jesus returned to the temple courts and began to teach, the chief priests and elders of the people came up to Him.



“By what authority are You doing these things?”

they asked.


“And who gave You this authority?”


“I will also ask you one question,” Jesus replied, “and if you answer Me, I will tell you by what authority I am doing these things. 

What was the source of John’s baptism? Was it from heaven or from men?”
They deliberated among themselves and said, “If we say, ‘From heaven,’ He will ask, ‘Why then did you not believe him?’ 

But if we say, ‘From men,’ we are afraid of the people, for they all regard John as a prophet.” 



So they answered, “We do not know.” 


And Jesus replied, 



“Neither will I tell you by what authority I am doing these things.








The Parable of the Wicked Tenants

(Mark 12:1–12; Luke 20:9–18)



Listen to another parable:




There was a landowner who planted


a vineyard.


He put a wall around it,

dug a

winepress in it, and built a tower.


Then he rented it out to some tenants and went away


on a journey.



When the harvest time drew near, he sent his servants to the tenants



to collect his share of the fruit. 

But the

tenants seized his servants.



They beat one, killed another, and stoned a third.


Again, he sent other servants, more than the first group. But the tenants did the same to them.


Finally, he sent his son to them. ‘They will respect my son,’ he said.


But when the tenants saw the son, they said to one another,


This is the heir.


Come, let us

kill him and take his inheritance.



So they seized him and threw him out of the

vineyard


and killed him.


Therefore, when the owner of the vineyard returns,

what


will he do to those tenants?”


He will bring those wretches to a wretched end,”


​they replied,



“and will rent out the


vineyard


to other tenants


who will


​give him his share of the

​
fruit


at harvest time.”


(Grace- Fruit of Repentance)



Jesus said to them, 


Have you never read in


the Scriptures:


‘The stone the builders rejected 


has become the cornerstone. 



This is from the Lord, 


and it is marvelous in



our eyes’



Therefore I tell you that the kingdom of God will be

taken away from you and given

to a people who will produce its fruit. 

He who falls on this stone will be broken to pieces, but he

on whom it falls will be crushed.


When the chief priests and Pharisees heard His parables,

they knew that

Jesus was speaking about them. 

Although they wanted to arrest Him, they were

afraid of the crowds, because the people

regarded Him as a prophet.
​


But whosoever shall deny me

before men, him will


I also deny before my Father which

is in heaven.


​But whoever shall blaspheme

against the Holy Spiri

t does not have forgiveness,

to the age,


but is guilty of eternal sin


​
​Irreverence describes an attitude

or action that

disregards or demeans the honor,

respect,


and awe owed


to the One


who is supremely holy



Throughout Scripture,


reverence for the Creator

stands

as a central command


(Hebrews 12:28)




When people fail to uphold


God’s holiness


whether by

flippant words, careless worship,


or disregard for

sacred matters

​
-they practice irreverence.


This attitude can be reflected in failing to acknowledge the




Lord’s authority, mocking




 sacred truths, 




or treating holy things as common

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.

 

​ 

For it is by

grace you have been saved,

through faith—and

this

not from yourselves,


it is the gift of God—not

by works,

so that no one can boast”


(Ephesians 2:8-9)


God not only justifies us through Jesus, but he also gives us the faith that receives the benefits of justification—forgiveness and eternal life.

The word grace denotes God’s unmerited love and favor toward human beings. It can be broadly understood as kindness or blessings from God that we don’t deserve. The word sanctify as it pertains to the life of a Christian means “to set a person apart for holiness” or “to make holy.”

What, then, is sanctifying grace?

In Roman Catholic doctrine, sanctifying grace refers to a specific supernatural infusion of God’s grace that makes a person holy and pleasing to God. Deifying grace and perfecting grace are other terms for sanctifying grace, which is believed to be imparted through the Catholic sacrament of baptism. The Roman Church teaches that at baptism, the time when sanctifying grace is received, a person becomes part of the body of Christ and able to receive additional graces for living a holy life.


Paul mentions Jesus’ descent into the “lower parts of the earth” in Ephesians 4. The passage reads, “Now this, ‘He ascended’—what does it mean but that He also first descended into the lower parts of the earth? He who descended is also the One who ascended far above all the heavens, that He might fill all things” (Ephesians 4:9–10, NKJV). The meaning of “the lower parts of the earth” is open to various interpretations.

The focus of Ephesians 4 is unity in the body of Christ. To maintain unity and peace within the church, believers must “walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love” (Ephesians 4:1–2, ESV).

After all, there is only “one body and one Spirit . . . one hope . . . one Lord, one faith, one baptism, one God and Father of all” (verses 4–6, ESV).

The members of the church have received gifts from God: “To each one of us grace has been given as Christ apportioned it” (Ephesians 4:7). The spiritual gifts came following Christ’s ascension into heaven: “When he ascended on high he led a host of captives, and he gave gifts to men” (verse 8, ESV).

And the reason for the gifts is identified: “To equip the saints for the work of ministry, for building up the body of Christ” (verse 12, ESV).

The implication of Jesus’ ascension into heaven is “that He also first descended into the lower parts of the earth” (Ephesians 4:9, NKJV).



Where exactly did Christ descend?


The ESV translation of Ephesians 4:9 identifies


“the lower regions” as “the earth.”


The NLT arrives at the same conclusion, saying that


Jesus “descended to our lowly world.”


The NIV follows suit, saying that


Jesus came

to “the lower, earthly regions.”


The

incarnation of Christ is His “descent”—He came

down from heaven to dwell among us


(see John 1:1, 14)


But some other interpreters suggest that, after Christ was crucified,

He descended into Sheol, Hades, or hell.

Those who hold this view often cite 1 Peter 3:18–19 as a supporting passage.

Based on the context of Ephesians 4:9, the descent of Christ likely refers

to His incarnation.

Christ left heaven and descended to the “lower regions”

(i.e., to the earth).


Why did Christ descend?


He descended

not to be served but to serve, and to give his life as a ransom for many


(Matthew 20:28, ESV)


His descent was complete and utterly humble:


the King of kings

was laid in a manger,

and He spent His life

with “no place to lay his head”


(Matthew 8:20)


After His earthly work was done,

Jesus

ascended back into heaven,

and He

distributed spiritual gifts to

His church



Paul says that Christ

“gave the apostles, the prophets, the evangelists, the shepherds and teachers,

to equip the saints

for the work of ministry, for building up the body of Christ”


(Ephesians 4:11–12, ESV).



Now Jesus is


“at the right hand


of the


throne of the Majesty in heaven”


(Hebrews 8:1)



 Having humbled

Himself in descending to the lower

parts of the earth,


God has exalted

Him to the highest place forever



(Philippians 2:9).




"I and the Father are one"


(John 10:30)



is a pivotal statement

​

Jesus declares his divine unity

with


God the Father


in essence, nature, and power, affirming



his divinity



While distinct persons, this phrase indicates they share a single divine nature and will.




Oneness of Purpose



While some argue it solely refers to a

unity of


purpose or accord,


the immediate reaction

of the audience in the passage suggests they


understood


a claim to shared substance






Unity of Essence (Deity)

Most orthodox Christian interpretations view this as a direct claim to being God, sharing the same divine nature and authority.



Equal Power

The context shows Jesus asserting he has equal power with God in protecting believers.



Reaction of Listeners: 

​Jewish leaders understood this as a claim to deity and accused Jesus of blasphemy, attempting to stone him for making himself God



Sanctification by grace and truth is the process

of being

set apart, purified, and made holy

through




God's power rather than human effort


Second Peter 3:18 tells us to

“grow in the grace and knowledge of the Lord Jesus Christ.”


 We are saved by

​grace

through faith


(Ephesians 2:8–9),


and we are sanctified by grace alone


We know that grace is a blessing that we don’t deserve.



It is God’s Grace


that


justifies us, sanctifies us, and


eventually


glorifies us in heaven


The sanctification process,

becoming more like Christ, is synonymous

with growing in grace.




The apostle Peter stressed the


extreme value

and

enduring nature of our redemption


through




​Jesus Christ,



stating that we



“were not redeemed

with


corruptible things, like silver or gold,


from


​your aimless conduct received

by


tradition from your fathers, 


but



with the precious blood


of


​Christ, as of a lamb



without


blemish and without spot”
​


(1 Peter 1:18–19, NKJV)




​IF their transgression (and they were many)  
​

means Riches
​
​for the world, and their loss means


Riches for the Gentiles,


How much greater riches will their Full inclusion bring!


 ​I have SEEN

these people, the LORD said to Moses, “and they are

​ a stiff-necked people.



In the original Greek, the word translated as


“you were redeemed”


(elytrōthēte)


in 1 Peter 1:18 means that


believers

were


“liberated or released by the payment of a price or ransom.”


The Jews in Peter’s audience would understand the concept of redemption through the lens of their deliverance from Egypt. Redemption is seen in the Passover and the Jewish system of substitutionary sacrifices (see Exodus 12:1–51; cf. 1 Corinthians 5:7). The Gentiles might comprehend redemption as the payment for a slave to be set free. The New Living Translation illuminates these ideas: “For you know that God paid a ransom to save you from the empty life you inherited from your ancestors. And it was not paid with mere gold or silver, which lose their value. It was the precious blood of Christ, the sinless, spotless Lamb of God” (1 Peter 1:18–19, NLT).



Jesus Himself said, “For even the Son of Man came not to be served but to serve others and to give his life as a ransom for many” (Matthew 20:28, NLT; see also 1 Corinthians 6:20; Galatians 3:13; 1 Timothy 2:6). The death of Jesus Christ on the cross paid the ransom price for our spiritual deliverance from our old, empty way of life. Before salvation, we were slaves to sin (2 Peter 2:19; Titus 3:3), but Christ satisfied our debt to set us free (John 8:31–36; Romans 8:1–2; Colossians 1:13–14).



Jesus paid for our freedom, not with “corruptible things” (NKJV) or “perishable things” (ESV, NIV)—that is, nothing subject to decay. In New Testament times, silver and gold were coins used as currency to buy and sell. They were considered decaying commodities or “corruptible things” because they had no eternal value. Money and currency only have worth in this life on earth.



A little later, Peter states that our salvation is “not of perishable seed, but of imperishable, through the living and enduring word of God” (1 Peter 1:23). The cost of our redemption and salvation through the blood of Jesus Christ cannot be valued in terms of money or precious metals. These corruptible things will one day burn up, but we who are born again by the Spirit of God will live forever (John 1:13; 1 Corinthians 9:25; 1 Corinthians 15:53–54; cf. Revelation 20:14–15; Matthew 13:42–43, 50).



Though valuable, earthly possessions and worldly treasures are ultimately transient and cannot attain the eternal salvation of our souls. Instead, our redemption is secured only by the precious blood of Jesus Christ (Psalm 49:7–9, 15). As the perfect sacrifice for sin (Hebrews 9:12–14), Jesus’ substitutionary death on the cross is of infinite worth and permanence.



The central message to believers in 1 Peter 1 is to stay strong and stay the course because “we have a priceless inheritance—an inheritance that is kept in heaven for you, pure and undefiled, beyond the reach of change and decay” (Peter 1:4, NLT). We must cultivate holiness and not squander our time living recklessly. We may have to endure hardship and suffering just as Jesus did (1 Peter 2:22–24). But God raised Jesus to glory (1 Peter 1:21), and He will likewise raise us, too (1 Corinthians 6:14). We have been redeemed with an incorruptible ransom. Jesus paid with His precious, eternal-life-giving blood. Thanks to His death and resurrection, we can confidently anticipate the eternal hope of heaven.



No amount of silver and gold can free a lost sinner (see Acts 8:20). We can never be redeemed with corruptible things such as these. But because of God’s great love for us and His immeasurable grace, we have been given the most precious gift of all—the enduring and incorruptible sacrifice of Jesus Christ, His Son (John 3:16; Romans 5:8; 2 Corinthians 9:15).


Grace is defined as unmerited favor—a free gift from God that is received rather than earned or deserved through human effort, good works, or merit. It represents God's love and mercy extended to people, particularly in the context of salvation, allowing individuals to receive justification and blessings without meeting a performance standard. 

While not earned, this gift is received through faith and can empower individuals to live a godly life.
 It is a core tenet of the Gospel, highlighting that redemption is the work of Christ, not the work of man
 Grace is a "free gift of God," often described using the concept of kadice (gift or endowment).
Salvation and God's favor are not results of human effort or good deeds, which prevents boasting.

 It is receiving what you do not deserve, emphasizing that it cannot be deserved or earned.

​
The idea of “circumcision of the heart” is found in Romans 2:29. It refers to having a pure heart, separated unto God. Paul writes, “A Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter.” These words conclude a sometimes confusing passage of Scripture regarding circumcision and the Christian. Verses 25-29 provide context:

“For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.”

Paul is discussing the role of the Old Testament Law as it relates to Christianity. He argues that Jewish circumcision is only an outward sign of being set apart to God. However, if the heart is sinful, then physical circumcision is of no avail. A circumcised body and a sinful heart are at odds with each other. Rather than focus on external rites, Paul focuses on the condition of the heart. Using circumcision as a metaphor, he says that only the Holy Spirit can purify a heart and set us apart to God. Ultimately, circumcision cannot make a person right with God; the Law is not enough. A person’s heart must change. Paul calls this change “circumcision of the heart.”

This concept was not original with the apostle Paul. As a Jew trained in the Law of Moses, he was certainly aware of this discussion from Deuteronomy 30. There, the Lord used the same metaphor to communicate His desire for a holy people: “And the LORD your God will circumcise your heart and the heart of your offspring, so that you will love the LORD your God with all your heart and with all your soul, that you may live” (Deuteronomy 30:6). Physical circumcision was a sign of Israel’s covenant with God; circumcision of the heart, therefore, would indicate Israel’s being set apart to love God fully, inside and out.

John the Baptist warned the Pharisees against taking pride in their physical heritage and boasting in their circumcision: “Do not think you can say to yourselves, 'We have Abraham as our father.' I tell you that out of these stones God can raise up children for Abraham” (Matthew 3:9).

True “children of Abraham” are those who follow Abraham’s example of believing God (Genesis 15:6). Physical circumcision does not make one a child of God; faith does. Believers in Jesus Christ can truly say they are children of “Father Abraham.” “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:29).

God has always wanted more from His people than just external conformity to a set of rules. He has always wanted them to possess a heart to love, know, and follow Him. That’s why God is not concerned with a circumcision of the flesh. Even in the Old Testament, God’s priority was a spiritual circumcision of the heart: “Circumcise yourselves to the LORD, circumcise your hearts, you men of Judah and people of Jerusalem, or my wrath will break out and burn like fire because of the evil you have done” (Jeremiah 4:4).

Both Testaments focus on the need for repentance and inward change in order to be right with God. In Jesus, the Law has been fulfilled (Matthew 5:17). Through Him, a person can be made right with God and receive eternal life (John 3:16; Ephesians 2:8-9). As Paul said, true circumcision is a matter of the heart, performed by the Spirit of God.

“There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Galatians 3:28, ESV). This translation, along with the NASB, KJV, and NKJV, uses the phrase “Jew nor Greek.” The NIV translates it less literally as “Jew nor Gentile.” Either way, this verse relates a wonderful message concerning the unity we have in Christ.

In New Testament times, Greek culture was dominant in the Roman Empire of which Israel was a part, so there was a basic distinction made between Jews and Greeks. (Greeks could refer to those who lived according to the practices of Greek culture, whether they were ethnically Greek or not. Today there are many non-Jews who are not Greeks and who do not follow Greek culture, so the word Gentile may give a better sense of what the passage is saying.) The Jews were the people of God, and the Greeks/Gentiles were not.

In addition to Jew and Greek, Galatians 3:28 lists two other contrasting pairs: male and female, and slave or free. When Paul says that “there is neither Jew or Greek,” male or female, or slave and free, we know that he is not speaking literally, for all of these types of people existed in Paul’s day as well as in our day (modern gender-bending notwithstanding). Paul is not saying that the differences do not exist but that, in Christ, they do not matter. Again, this is not an absolute statement that the differences have been completely abolished, as some interpret it, because the New Testament spends a good bit of time telling how men and women should act in their unique roles as men or women and of the proper behavior of slaves and masters, even Christian slaves and Christian masters (see Ephesians 5:21—6:9 and Colossians 3:18—4:1, for example). But within the context of the discussion of Galatians 3, these differences do not matter. When these differences are taken outside the context of Galatians 3, they might matter a great deal. Galatians 3:28 cannot be quoted in isolation to “prove” that there are or should be no differences.

For example, if a family is attending an amusement park, they may encounter different prices for different people: kids, teenagers, adults, teachers, students, senior citizens, military veterans, etc. However, on Tuesday everyone is admitted for the same low price. So, if the family approaches the ticket window on a Tuesday, and Grandma says to the ticket agent, “Don’t forget, I am a senior citizen,” the ticket agent might respond, “It doesn’t matter.” He is not attempting to be rude or say that all of the life experience that Grandma has accumulated is worthless. Nor is he saying that the aches and pains of age will not affect her today. What he is saying is that, within the context of the issue at hand—ticket prices—the fact that she is a senior citizen (or that Dad is a veteran or that Junior is a college student) does not matter; that is, those facts, as important as they may be in other contexts, simply do not affect the ticket prices on Tuesday. The distinctions do not matter.

Galatians 3:26–29 gives the fuller context: “So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.”

The specific consideration is the identity of Abraham’s offspring, those who are children of God and eligible to inherit the promises God made to Abraham. It would be normal to think that Jews were Abraham’s descendants and thus the only ones eligible to receive the promises God, but Paul says that, in Christ, Greeks or Gentiles can also be Abraham’s children and heirs. It would be normal to think of men as heirs, because in that culture women generally did not inherit property. It would be normal to think that only free people could be heirs, because slaves did not inherit—they were given as an inheritance. However, Paul says that in Christ slaves, women, and Greeks can all be heirs to the promises of God.

In Christ, it doesn’t matter about your ethnic identity, your gender, or your station in life. If you are in Christ, you are one of God’s chosen people and you stand to inherit all that God has promised. It is only through Christ that anyone can inherit God’s kingdom (John 14:6). While there may still be ethnic, gender, and social distinctions that carry weight in other contexts, those distinctions do not affect one’s standing as a child of God by faith in Christ.

Romans 12:1–2 says, “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.” As followers of Christ, we are not to be conformed to this world’s pattern.

In Romans 12:2, Paul has a “don’t” follow by a “do.” The negative command is to not conform to the pattern of this world. As the J. B. Phillips Bible translates it, “Don’t let the world around you squeeze you into its own mould,” which is what the Greek term for “conform”—syschēmatizō—means: “to form according to a pattern or mold.”

The same term is found in only one other place in the New Testament, which is 1 Peter 1:14: “As obedient children, do not be conformed to the former lusts which were yours in your ignorance.”

What exactly do Paul and Peter mean by telling Christians to not conform to the world? The Christian and the world are not to be “like-shaped.” That is, we should not allow ourselves to be pressed into following the corrupt customs, ungodly principles, or evil plans of action promoted by worldly men. The blessed man, according to Psalm 1:1, resists being conformed to the pattern of the world:



“Blessed is the one

who does not walk in step with

the wicked

or stand in the way that sinners take

or sit in

the company of mockers.”

​

Just as a boat is in the water, but not of the water, the Christian is in the world, but not of the world. Followers of Christ pattern their lives after their Lord (see 1 Peter 2:21), not according to the principles of the world, which the Bible says is controlled by the devil, the “god of this world” (2 Corinthians 4:4).

The reference to “world” is not the physical world, but rather the aion or age. The Bible says that Christians are delivered from this present evil age (Galatians 1:4), which Satan oversees and which is marked by idolatry, fleshly lusts, and rebellion. The believer lives by the powers of the age to come (Hebrews 6:5), even while residing in this world.

The key to escaping the world’s grip of conformity is the metamorphosis (rendered “transformed” in Romans 12:2) of the Christian’s mind. This is accomplished through God’s gift of the Holy Spirit who is working to change believers’ hearts and minds from within, so that their obedience to God might be natural and immediate (see Romans 7:6; 8:5–9; Jeremiah 31:31–34; 2 Corinthians 3:6–7; Ephesians 4:22–24).

The phrase “transformed by the renewing of the mind” is found in Romans 12:2. Chapter 12 marks the transition in that epistle from the apostle Paul’s theological teaching to his practical teaching. The book of Romans is probably the closest thing in the Bible to a systematic theology. Paul did not found the church at Rome, but he had every intention of visiting that church on his way to Spain. As a result, Paul wrote this epistle as a way of introducing himself to that congregation and to give them an overview of the gospel and what it means in the lives of believers.

After teaching the great doctrine regarding the gospel of God’s righteousness that is ours through faith in Christ in Romans chapters 1—11, Paul begins to exhort us to godly living. How are we to live in light of the saving power of the gospel? That is what Romans 12—16 aims to teach. The practical section of Romans begins with a great “therefore.” Seeing all that God did on our behalf, therefore live like this. The first of Paul’s great exhortations is to be renewed in our minds:

“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:1–2, ESV).

The phrase “the mercies of God” refers to all of what has preceded in chapters 1—11. The exhortation that Paul presents is that since we have been the recipients of God’s great mercies, we are to be “living sacrifices” to God. How do we do this? We are living sacrifices to God by not conforming to this world, but by being transformed by the renewal of our minds.

This exhortation really serves as a summary statement of all that follows. A living sacrifice to God is one who does not conform, but is transformed. We are not to be conformed to this world. Paul is using the word world here to refer to the spirit of the age. In other words, world refers to the popular worldview that rejects God and His revelation. As unbelievers, we are naturally conformed to the world (Ephesians 2:1–3). As believers, we are no longer conformed to this world because we no longer belong to the spirit of this age. We have been translated from the kingdom of darkness into the kingdom of God’s beloved Son (Colossians 1:13). Therefore, rather than continuing to conform to this world, we are to be transformed by having our minds renewed.

It is interesting to note that Paul says that we must be transformed by the renewing of our “minds.” The mind is the key to the Christian life. The reason why non-Christians do not respond to Christian truth is that they cannot discern spiritual truth (1 Corinthians 2:14). The gospel is a call for the unbeliever to repent of his sin and embrace Christ by faith. The Greek word translated “repentance” carries the notion of a change of mind. Our thinking must be changed (transformed) from old, ungodly ways of thinking into new, godly ways of thinking. What we know in our minds to be true forms a conviction in our hearts of that truth, and that conviction in our hearts translates into action. Therefore, we must first renew our minds

The only way to replace the error of the world’s way of thinking is to replace it with God’s truth, and the only infallible source of God’s truth is His revealed Word, the Bible. Transformation through renewed minds comes as believers expose themselves to God’s Word through the faithful exposition of it each week in church, personal Bible study, and group Bible study. A solid church that believes in preaching the Word, reading the Word, and singing the Word is invaluable in helping us renew our minds.

There are no shortcuts. There is no magical formula for renewing our minds. We must fill our minds with God’s Word. As Jesus prayed to the Father, “Sanctify them in the truth; your word is truth” (John 17:17).

In Jesus’ High Priestly Prayer, Jesus prays to His Father, saying, “Sanctify them by the truth; your word is truth” (John 17:17). In this verse, Jesus communicates two important facts: God’s Word is truth—God’s Word equals truth—and it’s by that truth that God sanctifies us, or sets us apart for holy service to Himself.

In the same prayer, Jesus prays for His disciples and all who will believe in Him through the gospel (John 17:20). Believers accept God’s words (John 17:6) and accept Jesus as God’s Word (John 17:8). God is truth, and His truth brings salvation to all who accept it (Titus 2:11). Further, God’s written and living Word will sustain believers as they are in the world (John 17:14).

In the High Priestly Prayer in John 17, Jesus confirms that He brought the message of salvation to the world: “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3). Jesus’ mission of bringing the truth has been accomplished (John 17:4), and He turns the focus of His prayer to God working through the disciples and other believers. He confirms that believers will be rejected by the world for believing “Your word is truth,” but believers are also assured joy, God’s protection from the evil one, and sanctification by God’s Word (John 17:13–19).

The Old and New Testaments both affirm that the words recorded in the Bible are God’s words and that they are true. Since God cannot lie, His Word is truth: “As for God, his way is perfect: The Lord’s word is flawless” (Psalm 18:30). Since God is eternal and unchanging, His Word is always the same: “Heaven and earth will pass away, but my words will never pass away” (Matthew 24:35; cf. Isaiah 40:8). Jesus uses the Word as He rebukes the devil who was tempting Him: “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God’” (Matthew 4:4; cf. Deuteronomy 8:3).

If we want to know truth, we will look in God’s written Word (2 Timothy 3:16–17) and look to Jesus Christ (John 14:6; 2 Corinthians 4:6; Hebrews 1:3). John refers to Jesus Christ in John 1:1–2, saying, “In the beginning was the Word. And the Word was with God and the Word was God. He was in the beginning with God.” The Word is God’s total message, and Jesus embodied that full message, which is why He is called the “Logos,” or “Word,” of God (Colossians 1:19; 2:9). God is truth. His Word is truth. Salvation comes by accepting Jesus and agreeing that “Your word is truth.”

Jesus said, “Your word is truth.” When we look at the Bible, we see truth. The Bible does not merely contain the truth; it is the truth. Every word is truth, in every part of the Bible. “The words of the LORD are flawless, like silver purified in a crucible, like gold refined seven times” (Psalm 12:6). This is the doctrine of the verbal, plenary inspiration of Scripture.

How we respond to God’s written Word and the Word made flesh has an eternal impact on us. Since God’s Word is truth, rejecting the Bible and rejecting Jesus is rejecting God Himself. Believing, cherishing, studying, and obeying God’s Word is the key to salvation, understanding God, and living abundantly (John 10:10). No matter what we may face in this world, we are sustained by the truth prayed over us in Jesus’ prayer: “Sanctify them by the truth; your word is truth” (John 17:17).

“The Lord looks down from heaven on the sons of men to see if there are any who understand, any who seek God” (Psalm 14:2). And what does the all-seeing God find? “All have turned aside, they have together become corrupt; there is no one who does good, not even one” (verse 3). In other words, all have sinned.

Since ancient times, builders have used cornerstones in their construction projects. A cornerstone was the principal stone, usually placed at the corner of an edifice, to guide the workers in their course. The cornerstone was usually one of the largest, the most solid, and the most carefully constructed of any in the edifice. The Bible describes Jesus as the cornerstone that His church would be built upon. He is foundational. Once the cornerstone was set, it became the basis for determining every measurement in the remaining construction; everything was aligned to it. As the cornerstone of the building of the church, Jesus is our standard of measure and alignment.

The book of Isaiah has many references to the Messiah to come. In several places the Messiah is referred to as “the cornerstone,” such as in this prophecy: “So this is what the sovereign Lord says: ‘See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed. I will make justice the measuring line and righteousness the plumb line’” (Isaiah 28:16–17). In context, God speaks to the scoffers and boasters of Judah, and He promises to send the cornerstone—His precious Son—who will provide the firm foundation for their lives, if they would but trust in Him.

In the New Testament, the cornerstone metaphor is continued. The apostle Paul desires for the Ephesian Christians to know Christ better: “Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord” (Ephesians 2:19– 21). Furthermore, in 1 Peter 2:6, what Isaiah said centuries before is affirmed in exactly the same words.

Peter says that Jesus, as our cornerstone, is “chosen by God and precious to him” (1 Peter 2:4). The Cornerstone is also reliable, and “the one who trusts in him will never be put to shame” (verse 6).

Unfortunately, not everyone aligns with the cornerstone. Some accept Christ; some reject Him. Jesus is the “stone the builders rejected” (Mark 12:10; cf. Psalm 118:22). When news of the Messiah’s arrival came to the magi in the East, they determined to bring Him gold, frankincense, and myrrh. But when that same news came to King Herod in Jerusalem, his response was to attempt to kill Him. From the very beginning, Jesus was “a stone that causes people to stumble and a rock that makes them fall” (1 Peter 2:8).

How can people reject God’s chosen, precious cornerstone? Simply put, they want to build something different from what God is building. Just as the people building the tower of Babel rebelled against God and pursued their own project, those who reject Christ disregard God’s plan in favor of their own. Judgment is promised to all those who reject Christ: “Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed” (Matthew 21:44).

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.

Jesus said to them, “Truly I tell you, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.

Pride is celebrated in our world. People proudly flaunt their accomplishments, possessions, or qualities they deem admirable in expectation of praise. Yet, selfish pride is a hindrance to salvation and to a fruitful relationship with God and others. James warns us about this self-focused pride when he writes, “God opposes the proud but gives grace to the humble” (James 4:6, NLT).

In warning against pride and promoting humility, James quotes the Septuagint translation of Proverbs 3:34. Of course, James is not referring to “pride” as in the satisfaction of a job well done (Galatians 6:4) or to the kind of pride one expresses over the accomplishment of loved ones (2 Corinthians 7:4). He is referring to the kind of pride that stems from self-righteousness or conceit.

God opposes the proud because pride is sinful and a hindrance to seeking Him. Those who insist on elevating themselves and refusing to trust God as sovereign, good, and trustworthy will find their way opposed by God. Psalm 10:4 explains that the proud are so consumed with themselves that they make no room for God. The ESV words it like this: “In the pride of his face the wicked does not seek him; all his thoughts are, ‘There is no God.’” The supremacy of God and the fact that we can do nothing to inherit eternal life apart from Christ is a stumbling block for prideful people. God will oppose those attempting to be the god of their own lives. Pride refuses to bend the knee to God or repent of sin, and that keeps many people from salvation.

In contrast to God’s opposition to the proud is God’s grace to the humble. Those who humble themselves find God’s favor: “Though the LORD is great, he cares for the humble” (Psalm 138:6, NLT). God shows His favor to those with a right view—a humble view—of themselves, and He promises them restoration: “I live in a high and holy place, but also with the one who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite” (Isaiah 57:15; cf. James 4:10). Note that humility in this passage is related to contrition, or repentance.

Pride can also hinder our relationship with God and others even after we are saved. In his letter, James addresses an issue among the believers, namely, their quarrels and strife with one another. The source of the issue was selfish pride. Pride negatively affects our relationships because it inflates our view of self and deflates our view of God and others. In the midst of addressing this issue, James quotes Proverbs 3:34: “God opposes the proud but gives grace to the humble” (ESV).

Exalting ourselves pushes God out of His rightful place in our lives, and He will humble us “because the Lord disciplines the one he loves” (Hebrews 12:6). As we humble ourselves, He “gives grace generously” (James 4:6, NLT). God gives us grace that is sufficient to meet every need we have and every sin we face, if we are humble enough to receive it. As we decide whether we will elevate ourselves or turn to God, we must remember that God opposes the proud but gives grace to the humble. God calls us to repent of self-righteousness, selfish demands, and proud exaltation and instead “submit [ourselves], then, to God” (James 4:7).

In a world that champions pride, Jesus commands believers to be different. Each believer is called to “look not only to his own interests, but also to the interests of others” (Philippians 2:4, ESV). As we humble ourselves, we will experience God’s grace and the rewards He promises: “For everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 14:11). Since God opposes the proud but gives grace to the humble, may we live humble lives in the fear of the Lord (Micah 6:8).




The Rich Young Man
​

…“Look,” Peter replied, “we have left everything to follow You. What then will there be for us?”


  Jesus said to them, “Truly I tell you, in the renewal of all things, when the Son of Man sits on His glorious throne, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel. 


And everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for the sake of My name will receive a hundredfold and will inherit eternal life.…


The twelve tribes of Israel came from the twelve sons of Israel. “Israel” is the name that God gave Jacob (Genesis 32:28). His twelve sons are Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin (Genesis 35:23-26; Exodus 1:1–4; 1 Chronicles 2:1–2). When the tribes inherited the Promised Land, Levi’s descendants did not receive a territory for themselves (Joshua 13:14). Instead, they became priests and had several cities scattered throughout all of Israel. Joseph’s tribe was divided in two—Jacob had adopted Joseph’s two sons, Ephraim and Manasseh, essentially giving Joseph a double portion for his faithfulness in saving the family from famine (Genesis 47:11–12). This means the tribes who received territory in the Promised Land were Reuben, Simeon, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Benjamin, Ephraim, and Manasseh. In some places in Scripture, the tribe of Ephraim is referred to as the tribe of Joseph (Numbers 1:32–33).

After King Solomon died, Israel split into two kingdoms. Judah, to the south, included the tribes of Judah and Benjamin. The other tribes combined to make the kingdom of Israel in the north. In the ensuing years, many Israelites in the north emigrated to Judah in the south to flee the apostasy in their homeland (see 2 Chronicles 11:16; 15:9). Eventually, Israel was destroyed by the Assyrians, and most of the Israelites were either killed or deported; the Israelites who remained most likely integrated with Judah as many of the faithful before them had.

Jesus was from Judah, Paul was from Benjamin, and John the Baptist was a Levite, but, since the diaspora in A.D. 70, identifying the tribe of a modern Jew is a little more difficult. That doesn’t mean that the tribal divisions are irrelevant. During the tribulation, when most of the world has abandoned God and is following the Antichrist, 144,000 Jews will be sealed by God. This number comprises 12,000 from each tribe. So, even if we don’t know who is in what tribe, God has kept track. The tribes are listed again in Revelation 7:5-8, but they are not the same tribes that were given land in Joshua. Manasseh is there, and Ephraim (under Joseph’s name). But instead of Dan, Levi is included. No explanation is given as to why.

In John 8, Jesus makes a couple of His “Verily, verily” statements. In one, He tells a group of people, “Before Abraham was, I am” (John 8:58, ESV). Just prior to this, those who heard Jesus seem to have a favorable response to what He has said. However, their response is not genuine and lasting. They take great pride in the fact that they are Jews—descendants of Abraham.

Jesus challenges their confidence in the flesh. They may be physically descended from Abraham, but they do not have Abraham’s character. They are not his spiritual descendants: “They answered him, ‘Abraham is our father.’ Jesus said to them, ‘If you were Abraham’s children, you would be doing the works Abraham did, but now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did’” (John 8:39–40, ESV).

Then they say that they are not illegitimate children but claim God as their father (John 8:41). Perhaps this is meant as a backhanded insult of Jesus—an insult that becomes more direct in verse 48.

The crowd gets more offended as the discussion progresses. Jesus tells them the devil is their father as evidenced by their works, and they claim that Jesus is demon-possessed (John 8:42–48). Jesus goes on to say that whoever obeys Him will never see death (verse 51), and the conversation heats up:

At this they exclaimed, “Now we know that you are demon-possessed! Abraham died and so did the prophets, yet you say that whoever obeys your word will never taste death. Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?”

Jesus replied, “If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. Though you do not know him, I know him. If I said I did not, I would be a liar like you, but I do know him and obey his word. Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.”

“You are not yet fifty years old,” they said to him, “and you have seen Abraham!” (John 8:52–57).


The whole argument is coming to a climax. How can Abraham have had any thoughts about Jesus when Jesus was born some 2,000 years after Abraham?

Jesus gives the final statement that ends the discussion: “Very truly I tell you, . . . before Abraham was born, I am!” (John 8:58).

Here, Jesus is not simply saying that He is older than Abraham. This is not just a claim to pre-existence before birth. He does not say, “Before Abraham was, I was” or “I was there before Abraham.” Jesus uses a particular formulation that is God’s name in the Old Testament as revealed to Moses at the burning bush. Moses asked God for His name in case the Israelites inquired who had sent him. God replied, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you’” (Exodus 3:14).

The significance and the perceived audacity of Jesus’ proclamation can be found in the response of the people who heard Him say it: “At this, they picked up stones to stone him” (John 8:59). From their response, we can see that they considered Jesus’ statement to be blasphemy.

In all the other things that Jesus had said to them, nothing caused them to take up stones to stone Him. It was not until he claimed to be “I AM,” the God of the Old Testament, that they attempted to stone Him. For a mere mortal or even some sort of heavenly being to claim to be I AM was blasphemy, for that name can only be used of God. Jesus is claiming not only to exist before Abraham, but to be self-existent before Abraham—something that is true of God and God alone.

John gives us one other glimpse of the significance of the statement “I am” in John 18, when the guards come to arrest Jesus:

So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas, who betrayed him, was standing with them. When Jesus said to them, “I am he,” they drew back and fell to the ground (John 18:3–6, ESV).


Most modern translations supply the word he, and in versions like the King James and older editions of the New American Standard Bible, the word he is in italics, meaning it has been added by the translators. In the original Jesus simply says, “I am,” and when He said that, the guards fell back. Their involuntary reaction is an indication of the significance of Jesus’ statement.

Jesus, however, does not attempt to escape arrest: “So he asked them again, ‘Whom do you seek?’ And they said, ‘Jesus of Nazareth.’ Jesus answered, ‘I told you that I am he’” (John 18:7–8). At this point Jesus is arrested. John’s inclusion of this incident seems to be a further indication of the significance of Jesus’ claim to be I AM in John 8:58.

Jesus’ claim that “before Abraham was, I am” is a declaration that He should be identified with the God who spoke to Abraham and the God who revealed Himself to Moses as I AM.

"How can Satan drive out Satan?" is a rhetorical question posed by Jesus to expose the logical absurdity of the Pharisees' accusation that He performed exorcisms by the power of Beelzebul (Satan).

Jesus argued that any kingdom, city, or household divided against itself will inevitably collapse; therefore, if Satan were to cast out his own demons, he would be working against his own interests and his kingdom would not stand. 


​


The Context of the Accusation

The confrontation occurred after Jesus healed a demon-possessed man who was blind and mute. The Pharisees, unable to deny the miracle itself, claimed He used demonic power—specifically Beelzebul, the "prince of demons"—to perform the act. This was an attempt to discredit Jesus and associate His work with evil. 




Jesus' Logical Refutation

Jesus countered the Pharisees with three primary arguments recorded across the Gospels (Matthew 12:22-30, Mark 3:20-30, Luke 11:14-23):

The Divided Kingdom: Jesus used a universal principle: internal strife leads to ruin. He noted that success depends on unity and that Satan is far too "cunning and crafty" to strategically undermine his own authority by expelling his own agents.

The Accusers' Own Followers: Jesus pointed out that some of the Pharisees' own followers ("sons") also performed exorcisms. He asked, if He cast out demons by Satan, by whose power did their own followers do so? This trapped them in a dilemma where they would have to condemn their own people to maintain their charge against Him.

The Strong Man Parable: Jesus explained that to plunder a "strong man's house" (Satan's kingdom), one must first be stronger than him and bind him. By casting out demons, Jesus demonstrated that He was the "stronger man" who had arrived to dismantle Satan's dominion. 


The grass withers, the flower fades, but the word of our God will stand forever.



Spiritual Implications

Arrival of God's Kingdom: Jesus stated that if He cast out demons by the "Spirit of God" (or the "finger of God"), it was evidence that the Kingdom of God had arrived among them.

Warning Against Blasphemy: Immediately following this defense, Jesus warned against blasphemy of the Holy Spirit—attributing the work of the Spirit to Satan—which He described as an "eternal sin" because it involves a persistent, hardened rejection of God's truth.

The Nature of Division: While division within Satan's kingdom leads to its end, Jesus noted that His presence would cause a different kind of division—separating those who follow Him from those who do not. 


After saying this, he spit

on

​the ground,

​
made some mud with the saliva,

and

​ put it on the man’s eyes.



Righteousness


-through- 

expressing movement into one side and out of the other side of
an opening, channel, or location
"as soon as we opened the gate they came streaming through" 
so as to continue in time toward the completion of a process, period, etc
​

​

Faith in Christ


(Romans 3:21–31)


Our citizenship is in heaven, and we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables Him to subject all things to Himself, will transform our lowly bodies to be

like His glorious body.

But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal.

The Mount of Transfiguration is the mountain upon which Jesus was transfigured

(Matthew 17, Mark 9, Luke 9).


​In Matthew 16, Jesus tells the disciples that He will be killed and raised to life (verse 21).

​Peter rebukes Him: “Never, Lord!” he says. “This shall never happen to you!” (verse 22). Jesus has to rebuke Peter and goes on to explain that whoever will be His disciple must “take up his cross,” that is, be willing to die also. In the final verse of chapter 16, Jesus makes a rather enigmatic statement: “Truly I tell you, some who are standing here will not taste death before they see the Son of Man coming in his kingdom” (see also Luke 9:27).

​


Jesus and the

Jewish Roots of Mary 


(Dr. Brant Pitre)


 Examines the biblical, Jewish context of Mary's role, available in multiple formats.




Mother of the Messiah: A Bible Study on Mary

A study detailing Mary's life and role within the Old and New Testaments.





Mary:


Unveiling the Blessed

Virgin's Role in

God's Plan of Redemption:



 Focuses on Mary's role as mother and co-redemptrix.

Contemplating the Face of Christ with Mary



The Assumption of Mary


Discusses the bodily assumption of Mary as a foreshadowing of the resurrection of all humanity. 



Mary as Mother of God: 

Explores the theological significance of Theotokos and Mary's role in the incarnation.



Mary as the New Eve: 


Highlights her role in reversing the original fall.

Mary as the New Ark of the Covenant: Draws connections between the Ark in the Old Testament and Mary's role.


Biblical Foundations of Marian Dogmas: Explores the Immaculate Conception, Perpetual Virginity, and Assumption
​




In Careful Preserved Catholic theology

for over 2,000 years,

the eye witness documentation of the

original apostles,

not all of which is included in the


New Testament Cannon,



The Blessed Virgin Mary is revered

as the


"Ark of the New Covenant"


As the Ark of the Old Testament held the Word of God

in stone,


Mary carried

the

Word Incarnate (Jesus) in her womb.


Overshadowed by the Holy Spirit,

she bore the true

Bread of Life and the eternal High Priest


Much of early Christian literature was

apologetic in nature.



Like the New Testament,


it mostly dealt with

problem

areas in the Church that needed

to be addressed.


Mary is “immortal to the present time through him who

​had his abode in her

and who assumed and raised her above the higher regions.”




The Word Incarnate & The Ark

 The Old Ark contained manna, Aaron's rod, and the Ten Commandments. Mary's womb held the "substance" of these symbols: Jesus, the Bread of Life, the True Priest, and the Word made flesh.


The New Covenant

Mary is the vessel of the New Covenant, carrying the very presence of God (the "glory of the Lord") just as the Ark contained the glory (Shekinah) of God.


The Holy Spirit & "Overshadowing"

The Holy Spirit (or Power of the Most High) "overshadowed" Mary, the same language used to describe the cloud of glory covering the Old Testament Ark.



Scriptural Parallels (Luke 1 & 2 Samuel 6)


Elizabeth’s exclamation

("How can the mother of my Lord come to me?")

mirrors

King David’s reaction to the Ark.


Mary’s

​ three-month stay with Elizabeth also

mirrors the time

the Ark

​ spent in the hill country

of Judah


And the Jews, seeing her lingering by the divine sepulchre, came to the chief priests, saying: Mary goes every day to the tomb. And the chief priests, having summoned the guards set by them not to allow any one to pray at the holy sepulchre, inquired about her, whether in truth it were so. And the guards answered and said that they had seen no such thing, God having not allowed them to see her when there.

And on one of the days, it being the preparation, the holy Mary, as was her wont, came to the sepulchre; and while she was praying, it came to pass that the heavens were opened, and the archangel Gabriel came down to her and said: Hail, you that brought forth Christ our God!

​Your prayer having come through to the heavens to Him who was born of you, has been accepted; and from this time, according to your request, you having left the world, shall go to the heavenly places to your Son, into the true and everlasting life.

And having heard this from the holy archangel, she returned to holy Bethlehem, having along with her three virgins who ministered unto her. And after having rested a short time, she sat up and said to the virgins: Bring me a censer, that I may pray. And they brought it, as they had been commanded. And she prayed, saying: My Lord Jesus Christ, who deigned through Your supreme goodness to be born of me, hear my voice, and send me Your apostle John, in order that, seeing him, I may partake of joy; and send me also the rest of Your apostles, both those who have already gone to You, and those in the world that now is, in whatever country they may be, through Your holy commandment, in order that, having beheld them, I may bless Your name much to be praised; for I am confident that You hear Your servant in everything.

And while she was praying, I John came, the Holy Spirit having snatched me up by a cloud from Ephesus, and set me in the place where the mother of my Lord was lying. And having gone in beside her, and glorified Him who had been born of her, I said: Hail, mother of my Lord, who brought forth Christ our God, rejoice that in great glory you are going out of this life. And the holy mother of God glorified God, because I John had come to her, remembering the voice of the Lord, saying: Behold your mother, and, Behold your son. John 19:26-27 And the three virgins came and worshipped. And the holy mother of God says to me: Pray, and cast incense. And I prayed thus: Lord Jesus Christ, who has done wonderful things, now also do wonderful things before her who brought You forth; and let Your mother depart from this life; and let those who crucified You, and who have not believed in You, be confounded. And after I had ended the prayer, holy Mary said to me: Bring me the censer. And having cast incense, she said, Glory to You, my God and my Lord, because there has been fulfilled in me whatsoever You promised to me before you ascended into the heavens, that when I should depart from this world You would come to me, and the multitude of Your angels, with glory.

And I John say to her: Jesus Christ our Lord and our God is coming, and you see Him, as He promised to you. And the holy mother of God answered and said to me: The Jews have sworn that after I have died they will burn my body. And I answered and said to her: Your holy and precious body will by no means see corruption. And she answered and said to me: Bring a censer, and cast incense, and pray. And there came a voice out of the heavens saying the Amen. And I John heard this voice; and the Holy Spirit said to me: John, have you heard this voice that spoke in the heaven after the prayer was ended? And I answered and said: Yes, I heard. And the Holy Spirit said to me: This voice which you heard denotes that the appearance of your brethren the apostles is at hand, and of the holy powers that they are coming hither today.


And at this I John prayed.

And the Holy Spirit said to the apostles: Let all of you together, having come by the clouds from the ends of the world, be assembled to holy Bethlehem by a whirlwind, on account of the mother of our Lord Jesus Christ; Peter from Rome, Paul from Tiberia, Thomas from Hither India, James from Jerusalem. Andrew, Peter's brother, and Philip, Luke, and Simon the Cananæan, and Thaddæus who had fallen asleep, were raised by the Holy Spirit out of their tombs; to whom the Holy Spirit said: Do not think that it is now the resurrection; but on this account you have risen out of your tombs, that you may go to give greeting to the honour and wonder-working of the mother of our Lord and Saviour Jesus Christ, because the day of her departure is at hand, of her going up into the heavens. And Mark likewise coming round, was present from Alexandria; he also with the rest, as has been said before, from each country. And Peter being lifted up by a cloud, stood between heaven and earth, the Holy Spirit keeping him steady. And at the same time, the rest of the apostles also, having been snatched up in clouds, were found along with Peter. And thus by the Holy Spirit, as has been said, they all came together.

And having gone in beside the mother of our Lord and God, and having adored, we said: Fear not, nor grieve; God the Lord, who was born of you, will take you out of this world with glory. And rejoicing in God her Saviour, she sat up in the bed, and says to the apostles: Now have I believed that our Master and God is coming from heaven, and I shall behold Him, and thus depart from this life, as I have seen that you have come. And I wish you to tell me how you knew that I was departing and came to me, and from what countries and through what distance you have come hither, that you have thus made haste to visit me. For neither has He who was born of me, our Lord Jesus Christ, the God of the universe, concealed it; for I am persuaded even now that He is the Son of the Most High.

And Peter answered and said to the apostles: Let us each, according to what the Holy Spirit announced and commanded us, give full information to the mother of our Lord. And I John answered and said: Just as I was going in to the holy altar in Ephesus to perform divine service, the Holy Spirit says to me, The time of the departure of the mother of your Lord is at hand; go to Bethlehem to salute her. And a cloud of light snatched me up, and set me down in the door where you are lying. Peter also answered: And I, living in Rome, about dawn heard a voice through the Holy Spirit saying to me, The mother of your Lord is to depart, as the time is at hand; go to Bethlehem to salute her. And, behold, a cloud of light snatched me up; and I beheld also the other apostles coming to me on clouds, and a voice saying to me, Go all to Bethlehem. And Paul also answered and said: And I, living in a city at no great distance from Rome, called the country of Tiberia, heard the Holy Spirit saying to me, The mother of your Lord, having left this world, is making her course to the celestial regions through her departure; but go also to Bethlehem to salute her.

And, behold, a cloud of light having snatched me up, set me down in the same place as you. And Thomas also answered and said: And I, traversing the country of the Indians, when the preaching was prevailing by the grace of Christ, and the king's sister's son Labdanus by name, was about to be sealed by me in the palace, on a sudden the Holy Spirit says to me, Go also, Thomas, to Bethlehem to salute the mother of your Lord, because she is taking her departure to the heavens. And a cloud of light having snatched me up, set me down beside you. And Mark also answered and said: And when I was finishing the canon of the third day in the city of Alexandria, just as I was praying, the Holy Spirit snatched me up, and brought me to you. And James also answered and said: While I was in Jerusalem, the Holy Spirit commanded me, saying, Go to Bethlehem, because the mother of your Lord is taking her departure. And, behold, a cloud of light having snatched me up, set me beside you. And Matthew also answered and said: I have glorified and do glorify God, because when I was in a boat and overtaken by a storm, the sea raging with its waves, on a sudden a cloud of light overshadowing the stormy billow, changed it to a calm, and having snatched me up, set me down beside you. And those who had come before likewise answered, and gave an account of how they had come. And Bartholomew said: I was in the Thebais proclaiming the word, and behold the Holy Spirit says to me, The mother of your Lord is taking her departure; go, then, to salute her in Bethlehem. And, behold, a cloud of light having snatched me up, brought me to you.

The apostles said all these things to the holy mother of God, why they had come, and in what way; and she stretched her hands to heaven and prayed, saying: I adore, and praise, and glorify Your much to be praised name, O Lord, because You have looked upon the lowliness of Your handmaiden, and because You that are mighty has done great things for me; and, behold, all generations shall count me blessed. Luke 1:48 And after the prayer she said to the apostles: Cast incense, and pray. And when they had prayed, there was thunder from heaven, and there came a fearful voice, as if of chariots; and, behold, a multitude of a host of angels and powers, and a voice, as if of the Son of man, was heard, and the seraphim in a circle round the house where the holy, spotless mother of God and virgin was lying, so that all who were in Bethlehem beheld all the wonderful things, and came to Jerusalem and reported all the wonderful things that had come to pass. And it came to pass, when the voice was heard, that the sun and the moon suddenly appeared about the house; and an assembly of the first-born saints stood beside the house where the mother of the Lord was lying, for her honour and glory. And I beheld also that many signs came to pass, the blind seeing, the deaf hearing, the lame walking, lepers cleansed, and those possessed by unclean spirits cured; and every one who was under disease and sickness, touching the outside of the wall of the house where she was lying, cried out: Holy Mary, who brought forth Christ our God, have mercy upon us. And they were straightway cured. And great multitudes out of every country living in Jerusalem for the sake of prayer, having heard of the signs that had come to pass in Bethlehem through the mother of the Lord, came to the place seeking the cure of various diseases, which also they obtained. And there was joy unspeakable on that day among the multitude of those who had been cured, as well as of those who looked on, glorifying Christ our God and His mother. And all Jerusalem from Bethlehem kept festival with psalms and spiritual songs.

And the priests of the Jews, along with their people, were astonished at the things which had come to pass; and being moved with the heaviest hatred, and again with frivolous reasoning, having made an assembly, they determine to send against the holy mother of God and the holy apostles who were there in Bethlehem. And accordingly the multitude of the Jews, having directed their course to Bethlehem, when at the distance of one mile it came to pass that they beheld a frightful vision, and their feet were held fast; and after this they returned to their fellow-countrymen, and reported all the frightful vision to the chief priests. And they, still more boiling with rage, go to the procurator, crying out and saying: The nation of the Jews has been ruined by this woman; chase her from Bethlehem and the province of Jerusalem. And the procurator, astonished at the wonderful things, said to them: I will chase her neither from Bethlehem nor from any other place.

And the Jews continued crying out, and adjuring him by the health of Tiberius Cæsar to bring the apostles out of Bethlehem. And if you do not do so, we shall report it to the Cæsar. Accordingly, being compelled, he sends a tribune of the soldiers against the apostles to Bethlehem. And the Holy Spirit says to the apostles and the mother of the Lord: Behold, the procurator has sent a tribune against you, the Jews having made an uproar. Go forth therefore from Bethlehem, and fear not: for, behold, by a cloud I shall bring you to Jerusalem; for the power of the Father, and the Son, and the Holy Spirit is with you. The apostles therefore rose up immediately, and went forth from the house, carrying the bed of the Lady the mother of God, and directed their course to Jerusalem; and immediately, as the Holy Spirit had said, being lifted up by a cloud, they were found in Jerusalem in the house of the Lady. And they stood up, and for five days made an unceasing singing of praise. And when the tribune came to Bethlehem, and found there neither the mother of the Lord nor the apostles, he laid hold of the Bethlehemites, saying to them: Did you not come telling the procurator and the priests all the signs and wonders that had come to pass, and how the apostles had come out of every country?

Where are they, then? Come, go to the procurator at Jerusalem. For the tribune did not know of the departure of the apostles and the Lord's mother to Jerusalem. The tribune then, having taken the Bethlehemites, went in to the procurator, saying that he had found no one. And after five days it was known to the procurator, and the priests, and all the city, that the Lord's mother was in her own house in Jerusalem, along with the apostles, from the signs and wonders that came to pass there. And a multitude of men and women and virgins came together, and cried out: Holy virgin, that brought forth Christ our God, do not forget the generation of men. And when these things came to pass, the people of the Jews, with the priests also, being the more moved with hatred, took wood and fire, and came up, wishing to burn the house where the Lord's mother was living with the apostles. And the procurator stood looking at the sight from afar off. And when the people of the Jews came to the door of the house, behold, suddenly a power of fire coming forth from within, by means of an angel, burnt up a great multitude of the Jews. And there was great fear throughout all the city; and they glorified God, who had been born of her. And when the procurator saw what had come to pass, he cried out to all the people, saying: Truly he who was born of the virgin, whom you have thought of driving away, is the Son of God; for these signs are those of the true God. And there was a division among the Jews; and many believed in the name of our Lord Jesus Christ, in consequence of the signs that had come to pass.

And after all these wonderful things had come to pass through the mother of God, and ever-virgin Mary the mother of the Lord, while we the apostles were with her in Jerusalem, the Holy Spirit said to us: You know that on the Lord's day the good news was brought to the Virgin Mary by the archangel Gabriel; and on the Lord's day the Saviour was born in Bethlehem; and on the Lord's day the children of Jerusalem came forth with palm branches to meet him, saying, Hosanna in the highest, blessed is He that comes in the name of the Lord; and on the Lord's day He rose from the dead; and on the Lord's day He will come to judge the living and the dead; and on the Lord's day He will come out of heaven, to the glory and honour of the departure of the holy glorious virgin who brought Him forth. And on the same Lord's day the mother of the Lord says to the apostles: Cast incense, because Christ is coming with a host of angels; and, behold, Christ is at hand, sitting on a throne of cherubim.

And while we were all praying, there appeared innumerable multitudes of angels, and the Lord mounted upon cherubim in great power; and, behold, a stream of light coming to the holy virgin, because of the presence of her only-begotten Son, and all the powers of the heavens fell down and adored Him. And the Lord, speaking to His mother, said: Mary. And she answered and said: Here am I, Lord. And the Lord said to her: Grieve not, but let your heart rejoice and be glad; for you have found grace to behold the glory given to me by my Father. And the holy mother of God looked up, and saw in Him a glory which it is impossible for the mouth of man to speak of, or to apprehend.

And the Lord remained beside her, saying: Behold, from the present time your precious body will be transferred to paradise, and your holy soul to the heavens to the treasures of my Father in exceeding brightness, where there is peace and joy of the holy angels — and other things besides. And the mother of the Lord answered and said to him: Lay Your right hand upon me, O Lord, and bless me. And the Lord stretched forth His undefiled right hand, and blessed her. And she laid hold of His undefiled right hand, and kissed it, saying: I adore this right hand, which created the heaven and the earth; and I call upon Your much to be praised name Christ, O God, the King of the ages, the only-begotten of the Father, to receive Your handmaid, Thou who deigned to be brought forth by me, in a low estate, to save the race of men through Your ineffable dispensation; do Thou bestow Your aid upon every man calling upon, or praying to, or naming the name of, Your handmaid. And while she is saying this, the apostles, having gone up to her feet and adored, say: O mother of the Lord, leave a blessing to the world, since you are going away from it.

For you have blessed it, and raised it up when it was ruined, by bringing forth the Light of the world. And the mother of the Lord prayed, and in her prayer spoke thus: O God, who through Your great goodness hast sent from the heavens Your only-begotten Son to dwell in my humble body, who hast deigned to be born of me, humble as I am, have mercy upon the world, and every soul that calls upon Your name. And again she prayed, and said: O Lord, King of the heavens, Son of the living God, accept every man who calls upon Your name, that Your birth may be glorified. And again she prayed, and said: O Lord Jesus Christ, who art all-powerful in heaven and on earth, in this appeal I implore Your holy name; in every time and place where there is made mention of my name, make that place holy, and glorify those that glorify You through my name, accepting of such persons all their offering, and all their supplication, and all their prayer. And when she had thus prayed, the Lord said to His mother: Let your heart rejoice and be glad; for every favour and every gift has been given to you from my Father in heaven, and from me, and from the Holy Spirit: every soul that calls upon your name shall not be ashamed, but shall find mercy, and comfort, and support, and confidence, both in the world that now is, and in that which is to come, in the presence of my Father in the heavens. And the Lord turned and said to Peter:

The time has come to begin the singing of the hymn. And Peter having begun the singing of the hymn, all the powers of the heavens responded with the Alleluiah. And then the face of the mother of the Lord shone brighter than the light, and she rose up and blessed each of the apostles with her own hand, and all gave glory to God; and the Lord stretched forth His undefiled hands, and received her holy and blameless soul. And with the departure of her blameless soul the place was filled with perfume and ineffable light; and, behold, a voice out of the heaven was heard, saying: Blessed are you among women. And Peter, and I John, and Paul, and Thomas, ran and wrapped up her precious feet for the consecration; and the twelve apostles put her precious and holy body upon a couch, and carried it. And, behold, while they were carrying her, a certain well-born Hebrew, Jephonias by name, running against the body, put his hands upon the couch; and, behold, an angel of the Lord by invisible power, with a sword of fire, cut off his two hands from his shoulders, and made them hang about the couch, lifted up in the air. And at this miracle which had come to pass all the people of the Jews who beheld it cried out: Verily, He that was brought forth by you is the true God, O mother of God, ever-virgin Mary. And Jephonias himself, when Peter ordered him, that the wonderful things of God might be showed forth, stood up behind the couch, and cried out: Holy Mary, who brought forth Christ who is God, have mercy upon me. And Peter turned and said to him: In the name of Him who was born of her, your hands which have been taken away from you, will be fixed on again. And immediately, at the word of Peter, the hands hanging by the couch of the Lady came, and were fixed on Jephonias. And he believed, and glorified Christ, God who had been born of her.

And when this miracle had been done, the apostles carried the couch, and laid down her precious and holy body in Gethsemane in a new tomb. And, behold, a perfume of sweet savour came forth out of the holy sepulchre of our Lady the mother of God; and for three days the voices of invisible angels were heard glorifying Christ our God, who had been born of her. And when the third day was ended, the voices were no longer heard; and from that time forth all knew that her spotless and precious body had been transferred to paradise.

And after it had been transferred, behold, we see Elisabeth the mother of St. John the Baptist, and Anna the mother of the Lady, and Abraham, and Isaac, and Jacob, and David, singing the Alleluiah, and all the choirs of the saints adoring the holy relics of the mother of the Lord, and the place full of light, than which light nothing could be more brilliant, and an abundance of perfume in that place to which her precious and holy body had been transferred in paradise, and the melody of those praising Him who had been born of her — sweet melody, of which there is no satiety, such as is given to virgins, and them only, to hear. We apostles, therefore, having beheld the sudden precious translation of her holy body, glorified God, who had shown us His wonders at the departure of the mother of our Lord Jesus Christ, whose prayers and good offices may we all be deemed worthy to receive, under her shelter, and support, and protection, both in the world that now is and in that which is to come, glorifying in every time and place her only-begotten Son, along with the Father and the Holy Spirit, for ever and ever. Amen.

In that time before the Lord came to His passion, and among many words which the mother asked of the Son, she began to ask Him about her own departure, addressing Him as follows:— O most dear Son, I pray Your holiness, that when my soul goes out of my body, Thou let me know on the third day before; and do Thou, beloved Son, with Your angels, receive it. Then He received the prayer of His beloved mother, and said to her: O palace and temple of the living God, O blessed mother, O queen of all saints, and blessed above all women, before you carried me in your womb, I always guarded you, and caused you to be fed daily with my angelic food, as you know, how can I desert you, after you have carried me, and nourished me, and brought me down in flight into Egypt, and endured many hardships for me? Know, then, that my angels have always guarded you, and will guard you even until your departure. But after I undergo suffering for men, as it is written, and rise again on the third day, and after forty days ascend into heaven, when you shall see me coming to you with angels and archangels, with saints and with virgins, and with my disciples, know for certain that your soul will be separated from the body, and I shall carry it into heaven, where it shall never at all have tribulation or anguish. Then she joyed and gloried, and kissed the knees of her Son, and blessed the Creator of heaven and earth, who gave her such a gift through Jesus Christ her Son.

In the second year, therefore, after the ascension of our Lord Jesus Christ, the most blessed Virgin Mary continued always in prayer day and night. And on the third day before she passed away, an angel of the Lord came to her, and saluted her, saying: Hail, Mary, full of grace! The Lord be with you. And she answered, saying: Thanks to God. Again he said to her: Receive this palm which the Lord promised to you. And she, giving thanks to God, with great joy received from the hand of the angel the palm sent to her. The angel of the Lord said to her: Your assumption will be after three days. And she answered: Thanks to God.
Then she called Joseph of the city of Arimathæa, and the other disciples of the Lord; and when they, both relations and acquaintances, were assembled, she announced her departure to all standing there. Then the blessed Mary washed herself, and dressed herself like a queen, and waited the advent of her Son, as He had promised to her. And she asked all her relations to keep beside her, and give her comfort. And she had along with her three virgins, Sepphora, Abigea, and Zaël; but the disciples of our Lord Jesus Christ had been already dispersed throughout the whole world to preach to the people of God.

Then at the third hour there were great thunders, and rains, and lightnings, and tribulation, and an earthquake, while queen Mary was standing in her chamber. John the evangelist and apostle was suddenly brought from Ephesus, and entered the chamber of the blessed Mary, and saluted her, and said to her: Hail, Mary, full of grace! The Lord be with you. And she answered: Thanks to God. And raising herself up, she kissed Saint John. And the blessed Mary said to him: O my dearest son, why have you left me at such a time, and hast not paid heed to the commands of your Master, to take care of me, as He commanded you while He was hanging on the cross? And he asked pardon with bended knee. Then the blessed Mary gave him her benediction, and again kissed him. And when she meant to ask him whence he came, and for what reason he had come to Jerusalem, behold, all the disciples of the Lord, except Thomas who is called Didymus, were brought by a cloud to the door of the chamber of the blessed Mary. They stood and went in, and saluted the queen with the following words, and adored her: Hail, Mary, full of grace! The Lord be with you. And she eagerly rose quickly, and bowed herself, and kissed them, and gave thanks to God. These are the names of the disciples of the Lord who were brought there in the cloud: John the evangelist and James his brother, Peter and Paul, Andrew, Philip, Luke, Barnabas, Bartholomew and Matthew, Matthias who is called Justus, Simon the Chananæan, Judas and his brother, Nicodemus and Maximianus, and many others who cannot be numbered. Then the blessed Mary said to her brethren: What is this, that you have all come to Jerusalem? Peter, answering, said to her: We had need to ask this of you, and do you question us? Certainly, as I think, none of us knows why we have come here today with such rapidity. I was at Antioch, and now I am here. All declared plainly the place where they had been that day. And they all wondered that they were there when they heard these things. The blessed Mary said to them: I asked my Son, before He endured the passion, that He and you should be at my death; and He granted me this gift. Whence you may know that my departure will be tomorrow. Watch and pray with me, that when the Lord comes to receive my soul, He may find you watching. Then all promised that they would watch. And they watched and prayed the whole night, with psalms and chants, with great illuminations.
And when the Lord's day came, at the third hour, just as the Holy Spirit descended upon the apostles in a cloud, so Christ descended with a multitude of angels, and received the soul of His beloved mother. For there was such splendour and perfume of sweetness, and angels singing the songs of songs, where the Lord says, As a lily among thorns, so is my love among the daughters, Song of Songs 2:2 that all who were there present fell on their faces, as the apostles fell when Christ transfigured Himself before them on Mount Thabor, and for a whole hour and a half no one was able to rise. But when the light went away, and at the same time with the light itself, the soul of the Blessed Virgin Mary was taken up into heaven with psalms, and hymns, and songs of songs. And as the cloud went up the whole earth shook, and in one moment all the inhabitants of Jerusalem openly saw the departure of St. Mary.

And that same hour Satan entered into them, and they began to consider what they were to do with her body. And they took up weapons, that they might burn her body and kill the apostles, because from her had gone forth the dispersions of Israel, on account of their sins and the gathering together of the Gentiles. But they were struck with blindness, striking their heads against the walls, and striking each other. Then the apostles, alarmed by so much brightness, arose, and with psalms carried the holy body down from Mount Zion to the valley of Jehoshaphat. But as they were going in the middle of the road, behold, a certain Jew, Reuben by name, wishing to throw to the ground the holy bier with the body of the blessed Mary. But his hands dried up, even to the elbow; whether he would or not, he went down even to the Valley of Jehoshaphat, weeping and lamenting because his hands were raised to the bier, and he was not able to draw back his hands to himself. And he began to ask the apostles that by their prayer he might be saved and made a Christian. Then the apostles, bending their knees, asked the Lord to let him loose. And he, being healed that same hour, giving thanks to God and kissing the feet of the queen of all the saints and apostles, was baptized in that same place, and began to preach the name of our God Jesus Christ.

Then the apostles with great honour laid the body in the tomb, weeping and singing through exceeding love and sweetness. And suddenly there shone round them a light from heaven, and they fell to the ground, and the holy body was taken up by angels into heaven.

Then the most blessed Thomas was suddenly brought to the Mount of Olivet, and saw the most blessed body going up to heaven, and began to cry out and say: O holy mother, blessed mother, spotless mother, if I have now found grace because I see you, make your servant joyful through your compassion, because you are going to heaven. Then the girdle with which the apostles had encircled the most holy body was thrown down from heaven to the blessed Thomas. And taking it, and kissing it, and giving thanks to God, he came again into the Valley of Jehoshaphat. He found all the apostles and another great crowd there beating their breasts on account of the brightness which they had seen. And seeing and kissing each other, the blessed Peter said to him: Truly you have always been obdurate and unbelieving, because for your unbelief it was not pleasing to God that you should be along with us at the burial of the mother of the Saviour. And he, beating his breast, said: I know and firmly believe that I have always been a bad and an unbelieving man; therefore I ask pardon of all of you for my obduracy and unbelief. And they all prayed for him. Then the blessed Thomas said: Where have you laid her body? And they pointed out the sepulchre with their finger. And he said: The body which is called most holy is not there. Then the blessed Peter said to him: Already on another occasion you would not believe the resurrection of our Master and Lord at our word, unless you went to touch Him with your fingers, and see Him; how will you believe us that the holy body is here? Still he persists saying: It is not here. Then, as it were in a rage, they went to the sepulchre, which was a new one hollowed out in the rock, and took up the stone; but they did not find the body, not knowing what to say, because they had been convicted by the words of Thomas. Then the blessed Thomas told them how he was singing mass in India — he still had on his sacerdotal robes. He, not knowing the word of God, had been brought to the Mount of Olivet, and saw the most holy body of the blessed Mary going up into heaven, and prayed her to give him a blessing. She heard his prayer, and threw him her girdle which she had about her. And the apostles seeing the belt which they had put about her, glorifying God, all asked pardon of the blessed Thomas, on account of the benediction which the blessed Mary had given him, and because he had seen the most holy body going up into heaven. And the blessed Thomas gave them his benediction, and said: Behold how good and how pleasant it is for brethren to dwell together in unity!

And the same cloud by which they had been brought carried them back each to his own place, just like Philip when he baptized the eunuch, as is read in the Acts of the Apostles; Acts 8:39 and as Habakkuk the prophet carried food to Daniel, who was in the lions' den, and quickly returned to Judæa. And so also the apostles quickly returned to where they had at first been, to preach to the people of God. Nor is it to be wondered at that He should do such things, who went into the virgin and came out of her though her womb was closed; who, though the gates were shut, went in to His disciples; John 20:19 who made the deaf to hear, raised the dead, cleansed the lepers, gave sight to the blind, and did many other wonderful things. To believe this is no doubtful matter.

I am Joseph who laid the Lord's body in my sepulchre, and saw Him rising again; and who, before the ascension and after the ascension of the Lord, always kept his most sacred temple the blessed ever-virgin Mary, and who have kept in writing and in my breast the things which came forth from the mouth of God, and how the things mentioned above were done by the judgment of God. And I have made known to all, Jews and Gentiles, those things which I saw with my eyes, and heard with my ears; and as long as I live I shall not cease to declare them. And her, whose assumption is at this day venerated and worshipped throughout the whole world, let us assiduously entreat that she be mindful of us in the presence of her most pious Son in heaven, to whom is praise and glory through endless ages of ages. Amen.



Here Begins the Passing of the

Blessed Virgin Mary


1. Therefore, when the Lord and Saviour Jesus Christ was hanging on the tree fastened by the nails of the cross for the life of the whole world, He saw about the cross His mother standing, and John the evangelist, whom He peculiarly loved above the rest of the apostles, because he alone of them was a virgin in the body. He gave him, therefore, the charge of holy Mary, saying to him: Behold your mother! And saying, to her: Behold your son! John 19:26-27 From that hour the holy mother of God remained specially in the care of John, as long as she had her habitation in this life. And when the apostles had divided the world by lot for preaching, she settled in the house of his parents near Mount Olivet.

2. In the second year, therefore, after Christ had vanquished death, and ascended up into heaven, on a certain day, Mary, burning with a longing for Christ, began to weep alone, within the shelter of her abode. And, behold, an angel, shining in a dress of great light, stood before her and gave utterance to the words of salutation saying: Hail! You blessed by the Lord, receive the salutation of Him who commanded safety to Jacob by His prophets. Behold, said He, a palm branch — I have brought it to you from the paradise of the Lord — which you will cause to be carried before your bier, when on the third day you shall be taken up from the body. For, lo, your Son awaits you with thrones and angels, and all the powers of heaven. Then Mary said to the angel: I beg that all the apostles of the Lord Jesus Christ be assembled to me. To whom the angel said: Behold, today, by the power of my Lord Jesus Christ, all the apostles will come to you. And Mary says to him: I ask that you send upon me your blessing, that no power of the lower world may withstand me in that hour in which my soul shall go out of my body, and that I may not see the prince of darkness. And the angel said: No power indeed of the lower world will hurt you; and your Lord God, whose servant and messenger I am, has given you eternal blessing; but do not think that the privilege of not seeing the prince of darkness is to be given you by me, but by Him whom you have carried in your womb; for to Him belongs power over all for ever and ever. Thus saying, the angel departed with great splendour. And that palm shone with exceeding great light. Then Mary, undressing herself, put on better garments. And, taking the palm which she had received from the hands of the angel, she went out to the mount of Olivet, and began to pray, and say: I had not been worthy, O Lord, to bear You, unless You had had compassion on me; but nevertheless I have kept the treasure which You entrusted to me. Therefore I ask of You, O King of glory, that the power of Gehenna hurt me not. For if the heavens and the angels daily tremble before You, how much more man who is made from the ground, who possesses no good thing, except as much as he has received from Your benignant bounty! You are, O Lord, God always blessed forever. And thus saying, she went back to her dwelling.

3. And, behold, suddenly, while St. John was preaching in Ephesus, on the Lord's day, at the third hour of the day, there was a great earthquake, and a cloud raised him and took him up from the eyes of all, and brought him before the door of the house where Mary was. And knocking at the door, he immediately went in. And when Mary saw him, she exulted in joy, and said: I beg of you, my son John, be mindful of the words of my Lord Jesus Christ, in which He entrusted me to you. For, behold, on the third day, when I am to depart from the body, I have heard the plans of the Jews, saying, Let us wait for the day when she who bore that seducer shall die, and let us burn her body with fire. She therefore called St. John, and led him into the secret chamber of the house, and showed him the robe of her burial, and that palm of light which she had received from the angel, instructing him that he should cause it to be carried before her couch when she was going to her tomb.
4. And St. John said to her: How shall I alone perform your funeral rites, unless my brethren and fellow apostles of my Lord Jesus Christ come to pay honour to your body? And, behold, on a sudden, by the command of God, all the apostles were snatched up, raised on a cloud, from the places in which they were preaching the word of God, and set down before the door of the house in which Mary dwelt. And, saluting each other, they wondered, saying: What is the cause for which the Lord has assembled us here?

5. Then all the apostles, rejoicing with one mind, finished their prayer. And when they had said the Amen, behold, on a sudden, there came the blessed John, and told them all these things. The apostles then, having entered the house, found Mary, and saluted her, saying: Blessed are you by the Lord, who has made heaven and earth. And she said to them: Peace be with you, most beloved brethren! How have you come hither? And they recounted to her how they had come, each one raised on a cloud by the Spirit of God, and set down in the same place. And she said to them: God has not deprived me of the sight of you. Behold, I shall go the way of all the earth, and I doubt not that the Lord has now conducted you hither to bring me consolation for the anguish which is just coming upon me. Now therefore I implore you, that without intermission you all with one mind watch, even till that hour in which the Lord will come, and I shall depart from the body.

6. And when they had sat down in a circle consoling her, when they had spent three days in the praises of God, behold, on the third day, about the third hour of the day, a deep sleep seized upon all who were in that house, and no one was at all able to keep awake but the apostles alone, and only the three virgins who were there. And, behold, suddenly the Lord Jesus Christ came with a great multitude of angels; and a great brightness came down upon that place, and the angels were singing a hymn, and praising God together. Then the Saviour spoke, saying: Come, most precious pearl, within the receptacle of life eternal.

7. Then Mary prostrated herself on the pavement, adoring God, and said: Blessed be the name of Your glory, O Lord my God, who hast deigned to choose me Your handmaid, and to entrust to me Your hidden mystery. Be mindful of me, therefore, O King of glory, for You know that I have loved You with all my heart, and kept the treasure committed to me. Therefore receive me, Your servant, and free me from the power of darkness, that no onset of Satan may oppose me, and that I may not see filthy spirits standing in my way. And the Saviour answered her: When I, sent by my Father for the salvation of the world, was hanging on the cross, the prince of darkness came to me; but when he was able to find in me no trace of his work, John 14:30 he went off vanquished and trodden under foot. But when you shall see him, you shall see him indeed by the law of the human race, in accordance with which you have come to the end of your life; but he cannot hurt you, because I am with you to help you. Go in security, because the heavenly host is waiting for you to lead you in to the joys of paradise. And when the Lord had thus spoken, Mary, rising from the pavement, reclined upon her couch, and giving thanks to God, gave up the ghost. And the apostles saw that her soul was of such whiteness, that no tongue of mortals can worthily utter it; for it surpassed all the whiteness of snow, and of every metal, and of gleaming silver, by the great brightness of its light.

8. Then the Saviour spoke, saying: Rise, Peter, and take the body of Mary, and send it to the right hand side of the city towards the east, and you will find there a new tomb, in which you will lay her, and wait until I come to you. And thus saying, the Lord delivered the soul of St. Mary to Michael, who was the ruler of paradise, and the prince of the nation of the Jews; and Gabriel went with them. And immediately the Saviour was received up into heaven along with the angels.

9. And the three virgins, who were in the same place, and were watching, took up the body of the blessed Mary, that they might wash it after the manner of funeral rites. And when they had taken off her clothes, that sacred body shone with so much brightness, that it could be touched indeed for preparation for burial, but the form of it could not be seen for the excessive flashing light: except that the splendour of the Lord appeared great, and nothing was perceived, the body, when it was washed, was perfectly clean, and stained by no moisture of filth. And when they had put the dead-clothes on her, that light was gradually obscured. And the body of the blessed Mary was like lily flowers; and an odour of great sweetness came forth from it, so that no sweetness could be found like it.

10. Then, accordingly, the apostles laid the holy body on the bier, and said to each other: Who is to carry this palm before her bier? Then John said to Peter: Thou, who hast precedence of us in the apostleship, should carry this palm before her couch. And Peter answered him: You were the only virgin among us chosen by the Lord, and you found so great favour that you reclined upon His breast. John 13:23 And He, when for our salvation He was hanging upon the stem of the cross, entrusted her to you with His own mouth. Thou therefore ought to carry this palm, and let us take up that body to carry it even to the place of sepulture. After this, Peter, raising it, and saying, Take the body, began to sing and say: Israel has gone forth out of Egypt. Alleluiah. And the other apostles along with him carried the body of the blessed Mary, and John bore the palm of light before the bier. And the other apostles sang with a most sweet voice.

11. And, behold, a new miracle. There appeared above the bier a cloud exceeding great, like the great circle which is wont to appear beside the splendour of the moon; and there was in the clouds an army of angels sending forth a sweet song, and from the sound of the great sweetness the earth resounded. Then the people, having gone forth from the city, about fifteen thousand, wondered, saying: What is that sound of so great sweetness? Then there stood up one who said to them: Mary has departed from the body, and the disciples of Jesus are singing praises around her. And looking, they saw the couch crowned with great glory, and the apostles singing with a loud voice. And, behold, one of them, who was chief of the priests of the Jews in his rank, filled with fury and rage, said to the rest: Behold, the tabernacle of him who disturbed us and all our race, what glory has it received? And going up, he wished to overturn the bier, and throw the body down to the ground. And immediately his hands dried up from his elbows, and stuck to the couch. And when the apostles raised the bier, part of him hung, and part of him adhered to the couch; and he was vehemently tormented with pain, while the apostles were walking and singing. And the angels who were in the clouds smote the people with blindness.

12. Then that chief cried out, saying: I implore you, Saint Peter, do not despise me, I beseech you, in so great an extremity, because I am exceedingly tortured by great torments. Bear in mind that when, in the prætorium, the maid that kept the door John 18:17 recognised you, and told the others to revile you, then I spoke good words in your behalf. Then Peter answering, said: It is not for me to give other to you; but if you believe with your whole heart on the Lord Jesus Christ, whom she carried in her womb, and remained a virgin after the birth, the compassion of the Lord, which with profuse benignity saves the unworthy, will give you salvation.
To this he replied: Do we not believe? But what shall we do? The enemy of the human race has blinded our hearts, and confusion has covered our face, lest we should confess the great things of God, especially when we ourselves uttered maledictions against Christ, shouting: His blood be upon us, and upon our children. Matthew 27:25 Then Peter said: Behold, this malediction will hurt him who has remained unfaithful to Him; but to those who turn themselves to God mercy is not denied. And he said: I believe all that you say to me; only I implore, have mercy upon me, lest I die.

13. Then Peter made the couch stand still, and said to him: If you believe with all your heart upon the Lord Jesus Christ, your hands will be released from the bier. And when he had said this his hands were immediately released from the bier, and he began to stand on his feet; but his arms were dried up, and the torture did not go away from him. Then Peter said to him: Go up to the body, and kiss the couch, and say: I believe in God, and in the Son of God, Jesus Christ, whom she bore, and I believe all whatsoever Peter the apostle of God has said to me. And going up, he kissed the couch, and immediately all pain went away from him, and his hands were healed. Then he began greatly to bless God, and from the books of Moses to render testimony to the praises of Christ, so that even the apostles themselves wondered, and wept for joy, praising the name of the Lord.
14. And Peter said to him: Take this palm from the hand of our brother John, and going into the city you will find much people blinded, and declare to them the great things of God; and whosoever shall believe in the Lord Jesus Christ, you shall put this palm upon their eyes, and they shall see; but those who will not believe shall remain blind. And when he had done so, he found much people blinded, lamenting thus: Woe unto us, because we have been made like the Sodomites struck with blindness. Nothing now is left to us but to perish. But when they heard the words of the chief who had been cured speaking, they believed in the Lord Jesus Christ; and when he put the palm over their eyes, they recovered sight. Five of them remaining in hardness of heart died. And the chief of the priests going forth, carried back the palm to the apostles, reporting all things whatsoever had been done.

15. And the apostles, carrying Mary, came to the place of the Valley of Jehoshaphat which the Lord had showed them; and they laid her in a new tomb, and closed the sepulchre. And they themselves sat down at the door of the tomb, as the Lord had commanded them; and, behold, suddenly the Lord Jesus Christ came with a great multitude of angels, with a halo of great brightness gleaming, and said to the apostles: Peace be with you! And they answered and said: Let Your mercy, O Lord, be upon us, as we have hoped in You. Then the Saviour spoke to them, saying: Before I ascended to my Father I promised to you, saying that you who have followed me in the regeneration, when the Son of man shall sit upon the throne of His majesty, will sit, you also, upon twelve thrones, judging the twelve tribes of Israel. Matthew 19:28 Her, therefore, did I choose out of the tribes of Israel by the command of my Father, that I should dwell in her. What, therefore, do you wish that I should do to her? Then Peter and the other apostles said: Lord, You chose beforehand this Your handmaid to become a spotless chamber for Yourself, and us Your servants to minister unto You. Before the ages You foreknew all things along with the Father, with whom to You and the Holy Spirit there is one Godhead, equal and infinite power. If, therefore, it were possible to be done in the presence of the power of Your grace, it had seemed to us Your servants to be right that, just as Thou, having vanquished death, reign in glory, so, raising up again the body of Your mother, Thou should take her with You in joy into heaven.

16. Then the Saviour said: Let it be according to your opinion. And He ordered the archangel Michael to bring the soul of St. Mary. And, behold, the archangel Michael rolled back the stone from the door of the tomb; and the Lord said: Arise, my beloved and my nearest relation; you who hast not put on corruption by intercourse with man, suffer not destruction of the body in the sepulchre. And immediately Mary rose from the tomb, and blessed the Lord, and falling forward at the feet of the Lord, adored Him, saying: I cannot render sufficient thanks to You, O Lord, for Your boundless benefits which You have deigned to bestow upon me Your handmaiden. May Your name, O Redeemer of the world, God of Israel, be blessed forever.

17. And kissing her, the Lord went back, and delivered her soul to the angels, that they should carry it into paradise. And He said to the apostles: Come up to me. And when they had come up He kissed them, and said: Peace be to you! As I have always been with you, so will I be even to the end of the world. And immediately, when the Lord had said this, He was lifted up on a cloud, and taken back into heaven, and the angels along with Him, carrying the blessed Mary into the paradise of God. And the apostles being taken up in the clouds, returned each into the place allotted for his preaching, telling the great things of God, and praising our Lord Jesus Christ, who lives and reigns with the Father and the Holy Spirit, in perfect unity, and in one substance of Godhead, for ever and ever. Amen.

​

​
​





And it will come about in

the last days 


That the mountain of the

house of the Lord 


Will be established as

the chief

of the mountains. 


It will be raised above the hills, 

And the peoples will


stream to it.



In 1 Peter 1:3–12, the apostle Peter delivers an uplifting sermon about our salvation in Jesus Christ. Peter wants his audience to understand the importance of faith. He says that faith is “tested by fire” (verse 7, NKJV) in order to prove its genuineness.

In the same context, Peter says that, through faith, God protects us by His power until we receive the fullness of salvation and our eternal inheritance (verse 5). This “priceless inheritance” is secure and “beyond the reach of change or decay” (verse 4, NLT). We can rejoice, knowing that joy awaits us, explained Peter. But in the meantime, we “must endure many trials” (verse 6, NLT).

The believer’s faith is “tested by fire” through trials for a specific purpose: “These trials will show that your faith is genuine. It is being tested as fire tests and purifies gold—though your faith is far more precious than mere gold. So when your faith remains strong through many trials, it will bring you much praise and glory and honor on the day when Jesus Christ is revealed to the whole world” (1 Peter 1:7, NLT). Peter asserts that trials serve to authenticate our faith by deepening it and strengthening our commitment to Jesus.

The Feast of Tabernacles, also known as the Feast of Booths and Sukkot, is the seventh and last feast that the Lord commanded Israel to observe and one of the three feasts that Jews were to observe each year by going to “appear before the Lord your God in the place which He shall choose” (Deuteronomy 16:16). The importance of the Feast of Tabernacles can be seen in how many places it is mentioned in Scripture. In the Bible we see many important events that took place at the time of the Feast of Tabernacles. For one thing, it was at this time that Solomon’s Temple was dedicated to the Lord (1 Kings 8:2).

In Romans 5:17, the apostle Paul makes a stunning claim: “For if by one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ” (NKJV). This verse contrasts the curse that came through Adam’s sin with the superabundant blessings that come through Christ. Paul declares that Christ not only reversed the effects of Adam’s sin, but He accomplished something far more significant—the dispensing of abundant grace. As a result, believers receive God’s gracious gifts and will reign in life.

Romans 5:12–21 is theologically dense. In this section, Paul contrasts Adam and Christ. Sin and death entered the world through Adam (Romans 5:12), but Christ’s sacrificial obedience brought justification, righteousness, and eternal life (Romans 5:16).

Paul uses an a fortiori argument to emphasize the supremacy of Christ’s work. The phrase much more appears in Romans 5:15, 17, and 20. The logic is this: if Adam’s sin had such a profound effect in cursing humanity, how much more will Christ’s redemptive work overflow to bless us?

Romans 5:17 not only focuses on the objective reversal of Adam’s sin but on the subjective experience of believers who “receive” what Christ accomplished. It is here that Paul introduces the concepts of the abundance of grace and the gift of righteousness. Receiving these gifts means we will “reign in life through the one man, Jesus Christ!” We will triumph over sin.

The abundance of grace we have received through faith in Christ is overflowing and superabundant. It is enough grace to match and exceed Adam’s sin. In Romans 5:20, Paul writes, “The law entered that the offense might abound. But where sin abounded, grace abounded much more” (NKJV). Grace is God’s unmerited favor. In the context of Romans 5:17, it refers to God’s gracious initiative in salvation. God does not reluctantly forgive; He floods our hearts with “grace upon grace” (John 1:16, ESV).

God’s “gift of righteousness” (Romans 5:17) clarifies what grace includes. In Pauline theology, righteousness is often forensic. In other words, God declares sinners to be righteous through faith in Christ’s atoning work (cf. Romans 3:24–26). His decree makes us positionally righteous, even before we are practically (or experientially) righteous. Righteousness is not something that is earned; it is a gift of grace.

The abundance of grace and the gift of righteousness reveal the supernatural origin of our redeemed lives. We do not “reign in life” (Romans 5:17) because of our virtue or strength, but because we have received God’s overflowing grace. We have been declared righteous in God’s sight.

Paul does not stop at justification. He looks forward and writes that we “will reign in life.” Believers are under the dominion of grace and participate in Christ’s victory and authority (cf. Romans 6:14; Ephesians 2:6). When Christ returns for His “glorious church, not having spot or wrinkle or any such thing” (Ephesians 5:27, NKJV), we shall reign with Him in heavenly glory (cf. Revelation 22:5).

Reigning in life is not about exercising worldly power or accumulating wealth but about experiencing newness of life, emancipation from sin’s control, and fellowship with the risen Savior.

Romans 5:17 is a breathtaking summary of the gospel. Adam’s sin brought death, but Christ’s obedience brought grace, righteousness, and life. Salvation is God’s sovereign and gracious initiative. He forgives our sins and exalts us to reign in life—here, now, and forevermore.

Receiving God’s grace and righteousness is an ongoing experience of being conformed to the image of Christ (Romans 8:29). We are clothed not in our failures but in Christ’s perfect righteousness.

​The opening verses of John’s Gospel introduce us to Jesus Christ as the incarnation of God. John wants his readers to know that Jesus is fully God in human form. John then reveals the purpose of God coming to earth as a human: “In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it” (John 1:4–5). Jesus Christ came to bring the light of God’s life into a spiritually dark and dying world.

In Genesis, the creation of light was God’s first creative move (Genesis 1:3). In the process of generating life, light was God’s initial instrument for illuminating the dark and formless void. It was the inaugural instance of God shining light in the darkness.

When John spoke of the Incarnation, he was echoing the creation account. Scripture tells us over and again that God is the source of life and light: “For you are the fountain of life, the light by which we see” (Psalm 36:9, NLT; see also Acts 17:28; Psalm 27:1). “God is light; in him there is no darkness at all” (1 John 1:5). Jesus Christ is God’s light sent down to earth to pierce through the darkness. That light is God’s life, both physical and eternal. Jesus said, “I am the resurrection and the life. The one who believes in me will live, even though they die” (John 11:25; see also John 14:6). The life within Christ is the life of God: “For as the Father has life in himself, so he has granted the Son also to have life in himself” (John 5:26).

The Bible tells us that the life of Christ serves as a light to all people. That life is the light of truth—the message of Christ’s salvation and eternal life with God: “God has given us eternal life, and this life is in his Son” (1 John 5:11). The brilliance of Christ’s life and truth shine like a light into the darkness of this world.

In the New Testament, light and darkness are common symbols of good and evil. It’s clear that light in John 1:5 represents life, and ultimately, eternal life with God in His heavenly kingdom. Darkness is the absence of light—the lack of God. It represents the power of evil, sin, and unbelief in this world, all of which lead to eternal death (John 3:19; Job 10:22; 38:15; 1 Samuel 2:9).

John continues to focus on the theme of light and darkness throughout his gospel. In John 8:12, Jesus proclaims to the people, “I am the light of the world. If you follow me, you won’t have to walk in darkness, because you will have the light that leads to life” (NLT). John 1:5 says the darkness “has not overcome” the light because evil cannot overpower Jesus Christ, who states, “I have come into the world as a light, so that no one who believes in me should stay in darkness” (John 12:46).

Jesus declared that those who believe in the light become sons and daughters of the light: “Put your trust in the light while there is still time; then you will become children of the light” (John 12:36, NLT). According to the apostle Paul, Christians have passed from darkness into light: “For once you were full of darkness, but now you have light from the Lord. So live as people of light!” (Ephesians 5:8, NLT).

By loving one another, believers shine light into the darkness: “Yet I am writing you a new command; its truth is seen in him and in you, because the darkness is passing and the true light is already shining. Anyone who claims to be in the light but hates a brother or sister is still in the darkness. Anyone who loves their brother and sister lives in the light, and there is nothing in them to make them stumble. But anyone who hates a brother or sister is in the darkness and walks around in the darkness. They do not know where they are going, because the darkness has blinded them” (1 John 2:8–11).

The nature of light is to shine, and darkness cannot exist in the presence of light. Just as a bright street lamp discourages criminal mischief at night, so the light of Christ dispels the darkness of sin in the world. Just as the first rays of dawn pierce the blackness of night, God’s light and truth carry spiritual awakening to darkened hearts.

The light shines in the darkness means Jesus Christ has come into the world, bringing the good news of God’s salvation to every person. As Isaiah foretold, “The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned” (Isaiah 9:2). The life of Jesus, which is the life of the Creator God Himself, is the light of the world. No power of darkness can defeat or snuff out this light (Matthew 16:18; John 16:33).

Jesus is the giver of life and bearer of light. The Son of God continues to shine His light to humankind through His church, the body of Christ (Philippians 2:15). Whoever believes in Him receives eternal life (John 3:15; see also Psalm 112:4).

The Tyndale Bible Dictionary defines power as the “ability to do things, by virtue of strength, skill, resources, or authorization.” The Bible says a Christian’s power comes from God through the Holy Spirit.

God is the ultimate source of power. All power comes from Him and is subject to Him: “Yours, LORD, is the greatness and the power and the glory and the majesty and the splendor, for everything in heaven and earth is yours. Yours, LORD, is the kingdom; you are exalted as head over all. Wealth and honor come from you; you are the ruler of all things. In your hands are strength and power to exalt and give strength to all” (1 Chronicles 29:11–12).

Many Old Testament passages speak of God giving His power to the weak: “He gives strength to the weary and increases the power of the weak” (Isaiah 40:29). Psalm 68:35 says God gives power to His people: “You, God, are awesome in your sanctuary; the God of Israel gives power and strength to his people. Praise be to God!” Frequently, we read of God’s power being given to kings (1 Samuel 2:10) and prophets: “But as for me, I am filled with power, with the Spirit of the LORD, and with justice and might, to declare to Jacob his transgression, to Israel his sin” (Micah 3:8).

God’s inexhaustible power poured forth in the lives of His people is seen in various applications in Scripture. The Bible says the gospel itself is the power of God for salvation: “For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile” (Romans 1:16; also 1 Corinthians 1:18).

A Christian’s power—his ability to do anything of worth—is received from the Holy Spirit. When Jesus ascended on high, He told His disciples to wait for the power they needed: “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8). Without the Holy Spirit, the disciples would just be spinning their wheels, no matter how talented, energetic, or enthused they were in presenting the gospel.

A Christian’s power from God strengthens the inner being: “I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being” (Ephesians 3:16). We do not lose heart, because, even “though outwardly we are wasting away, yet inwardly we are being renewed day by day” (2 Corinthians 4:16).

A Christian’s power from God enables him or her to become a servant of the gospel: “I became a servant of this gospel by the gift of God’s grace given me through the working of his power” (Ephesians 3:7).

A Christian’s power is not his own. After God used Peter to heal a lame beggar, the apostle explained to astonished onlookers that the man was healed not by Peter’s own power but through faith in the name of Jesus Christ: “Fellow Israelites, why does this surprise you? Why do you stare at us as if by our own power or godliness we had made this man walk? The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus. . . . By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has completely healed him, as you can all see” (Acts 3:12–16).

A Christian’s power from God enables him to endure suffering in the face of persecution: “The Spirit God gave us does not make us timid, but gives us power, love and self-discipline. So do not be ashamed of the testimony about our Lord or of me his prisoner. Rather, join with me in suffering for the gospel, by the power of God”

(2 Timothy 1:7–8).


Malachi 3:2

 “But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner’s fire or a launderer’s soap.” Let’s take a look at the prophet’s similes.

Malachi says that, when the Lord returns, no one will be able to stand before Him. The Lord’s holiness and judgment will be as a refiner’s blazing fire and as a fuller’s bleaching agent. The idea of “standing” before the Lord is associated with “withstanding” or “standing up to”; sinful human flesh will not have the strength, the right, or the desire to resist the Lord in His glory

(cf. Psalm 76:7; Revelation 6:17).

The two similes help clarify why no one will be able to stand in the Day of the Lord.

First, Malachi 3:2 says the Messiah will be like a refiner’s fire, an allusion to the process of purifying metal. A refiner uses a fire to heat metal to a molten state; then he skims off the dross that floats to the top. The refiner’s fire is, of course, maintained at an extremely high temperature, and such a high degree of heat is the prophet’s picture of the testing people will face on Judgment Day. All judgment has been entrusted to the Son (John 5:22). Upon Christ’s return, the intense flame of God’s judgment will purify the earth, removing the dross of sin.

Second, the Messiah will be like a launderer’s soap.

This type of soap was caustic and quite effective in producing bright white clothing. The HCSB translates it as “cleansing lye.”

When Christ returns, He will cleanse the world of all impurity. Every stain of sin will be scrubbed away.

The account of Jesus’ transfiguration contains a reference to His purity, using language similar to Malachi’s: “He was transfigured before them. His clothes became dazzling white, whiter than anyone in the world could bleach them” (Mark 9:2–3).

The goal of Jesus will be to judge wickedness and purify His people: “He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the LORD will have men who will bring offerings in righteousness” (Malachi 3:3). Like the refiner’s fire, He will burn away the impurities of the priests. Like launderer’s soap, He will wash away their uncleanness (Isaiah 1:25; Jeremiah 6:29–30; Ezekiel 22:17–22; Zechariah 3:5). The priests in the millennial kingdom will then be able to offer sacrifices from a pure heart. The sacrifices in those days will be similar to those when the temple was first built: “The offerings of Judah and Jerusalem will be acceptable to the LORD, as in days gone by, as in former years” (Malachi 3:4).

The refiner’s fire and launderer’s soap indicate the holiness and burning judgment of the Messiah when He returns to reign in Jerusalem at His second coming. His purifying brightness and absolute holiness will affect those who serve Him, creating a cleansed temple and purified priesthood. “See, the Sovereign LORD comes with power, and his arm rules for him. See, his reward is with him, and his recompense accompanies him” (Isaiah 40:10).

A Christian’s power is perfected in weakness:

“But he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me” (2 Corinthians 12:9).

A Christian finds power in prayer:

“Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective” (James 5:16).

God empowers Christians for ministry, to speak in His name with confidence in His abiding presence: “Jesus came and told his disciples, ‘I have been given all authority in heaven and on earth. Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit. Teach these new disciples to obey all the commands I have given you. And be sure of this: I am with you always, even to the end of the age’” (Matthew 28:18–20).

Ephesians 3:20 says that God’s power is beyond our comprehension.

Divine power is at work in Christians to do far more than all we can ask or even imagine. Ephesians 1:19–20 says that nothing compares to His great power toward us who believe. The power of God working on our behalf is the same power that raised Jesus Christ from the dead and seated Him in heavenly places.

Believers have a tremendous reason to rejoice. The Bible says a Christian’s power supplies all we need for living a holy life in this world of sin: “By his divine power, God has given us everything we need for living a godly life. We have received all of this by coming to know him, the one who called us to himself by means of his marvelous glory and excellence” (2 Peter 1:3, NLT).


Root of Jesse is a metaphor found in Isaiah 11:10: “In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his resting place will be glorious.” The term root of Jesse figuratively stands for the Messiah.

The “root” of a family is its progenitor. Jesse was King David’s father. We know from the genealogical records (Matthew 1:1–17 and Luke 3:23–38) that Jesus was descended from the line of Jesse and his son David. In Isaiah 11:10, the Hebrew word used for “root” (sheresh) implies a root that remains alive and sends up a shoot or branch; thus, the root of Jesse was a root from which more descendants could come.

When Isaiah began to prophesy, there was a current hope among the people that a glorious earthly king—the Messiah—would assume the throne of David. Through the prophet Nathan, God had promised David that his offspring would establish an eternal kingdom: “When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. I will be his father, and he will be my son. . . . Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:12–16). The messianic title “Son of David” traces back to this prophecy.

Isaiah’s use of root of Jesse expresses the promise of a messianic king who would be born of David’s family line and focuses Judah’s expectation of survival on a sparse, leaderless remnant. The prophet uses a similar metaphor—“a shoot from the stump of Jesse”—in Isaiah 11:1 to describe their future hope. This “stump” signifies the remnant of Jesse’s family that would barely survive. God’s judgment was coming on Judah, and the nation would be left with nothing but a seemingly lifeless “stump,” but there would be life yet. God promised to retain a remnant to carry on His work and the bloodline of King David. What seemed to be a dead, decaying stump would bring forth new life in the Messiah, Jesus Christ.

Quoting from the Septuagint, the apostle Paul referred to Isaiah’s prophecy in Romans 15:8–13. Paul specifically acknowledged Jesus Christ as the root of Jesse in whom the Gentiles put their hope: “And again, Isaiah says, ‘The Root of Jesse will spring up, one who will arise to rule over the nations; in him the Gentiles will hope’” (verse 12). And in the book of Revelation, Jesus states, “I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star” (Revelation 22:16).

Isaiah’s use of the phrase root of Jesse calls into focus the humanity of Jesus. The Messiah would possess human ancestry. It also underscores Christ’s humble origins. As a shepherd from Bethlehem, Jesse occupied a relatively humble station in life. King Saul often used the phrase the son of Jesse to refer to David in a derogatory manner (1 Samuel 20:27, 30–31; 22:7–8). The Jesse Tree is an Advent custom that originates from Isaiah’s prophecy of the root of Jesse. Instead of perishing, Jesse’s family grew into a branch that bore fruit in the form of Messiah: “A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit” (Isaiah 11:1). During Advent, some use a Jesse Tree to represent the genealogy of Jesus Christ.

The Jesse Tree tradition dates back to the Middle Ages. Tapestries and stained-glass windows depicting a tree with Jesse at the roots and Jesus at the top branch were prevalent in the earliest displays. As pictorial representations, they allowed unschooled people to learn the stories in Scripture from the time of creation until the birth of Jesus Christ.

Today, families often use a Jesse Tree in place of an Advent calendar to teach their children about the Bible and the story of salvation at Christmastime. Each day of Advent, symbolic ornaments are placed on the tree, an act followed by a short devotional to explore and reinforce the biblical significance of each ornament. Several variations of Jesse Tree themes exist, including messianic prophecies, ancestors in the bloodline of Jesus, the promises of God, and important Bible stories.

While little is known from Scripture about the man Jesse, throughout the Old and New Testaments, he is associated with the Messiah and mentioned as an ancestor of Jesus Christ. In the book of Acts, Paul makes it clear once again that the “root of Jesse,” God’s promise to David, is indeed the Messiah and Savior, Jesus Christ: “After removing Saul, he made David their king. God testified concerning him: ‘I have found David son of Jesse, a man after my own heart; he will do everything I want him to do.’ From this man’s descendants God has brought to Israel the Savior Jesus, as he promised” (Acts 13:22–23).

The Parable of the Sower (also known as the Parable of the Four Soils) is found in Matthew 13:3-9; Mark 4:2-9; and Luke 8:4-8. After presenting this parable to the multitude, Jesus interprets it for His disciples in Matthew 13:18-23; Mark 4:13-20; and Luke 8:11-15. 

The Parable of the Sower concerns a sower who scatters seed, which falls on four different types of ground. The hard ground “by the way side” prevents the seed from sprouting at all, and the seed becomes nothing more than bird food. The stony ground provides enough soil for the seeds to germinate and begin to grow, but because there is “no deepness of earth,” the plants do not take root and are soon withered in the sun. The thorny ground allows the seed to grow, but the competing thorns choke the life out of the beneficial plants. The good ground receives the seed and produces much fruit.

Jesus’ explanation of the Parable of the Sower highlights four different responses to the gospel. The seed is “the word of the kingdom.” The hard ground represents someone who is hardened by sin; he hears but does not understand the Word, and Satan plucks the message away, keeping the heart dull and preventing the Word from making an impression. The stony ground pictures a man who professes delight with the Word; however, his heart is not changed, and when trouble arises, his so-called faith quickly disappears. The thorny ground depicts one who seems to receive the Word, but whose heart is full of riches, pleasures, and lusts; the things of this world take his time and attention away from the Word, and he ends up having no time for it. The good ground portrays the one who hears, understands, and receives the Word—and then allows the Word to accomplish its result in his life. The man represented by the “good ground” is the only one of the four who is truly saved, because salvation’s proof is fruit (Matthew 3:7-8; 7:15-20).

To summarize the point of the Parable of the Sower: “A man’s reception of God’s Word is determined by the condition of his heart.” A secondary lesson would be “Salvation is more than a superficial, albeit joyful, hearing of the gospel. Someone who is truly saved will go on to prove it.” May our faith and our lives exemplify the "good soil" in the Parable of the Sower.




"The Root of David"


is a Messianic title

for





Jesus Christ


Father, Son and Holy Spirit
​


found in Revelation 5:5 and 22:16, signifying that He is the origin, sustainer, and descendant of King David’s lineage. It highlights Jesus's dual nature as both divine (existing before David) and human (born from his line), fulfilling prophecy as the promised king. 






​ Root



​of 
​

​
​David



​
​
The



Source
​


Giver, and Sustainer​
​


of
​

GRACE

​​
517

​

But that you may know that the


Son of Man

has

Power or authority on earth

to forgive sins . . .


In effect, Jesus was saying,


“I did this so that you might know that

the Son of Man

has the authority on earth to

forgive sins,”


which means that the


Son of Man


is also the



​Son of God


In John 15:1, Jesus declares, “I am the true vine, and my Father is the vinedresser” (ESV). The Greek word translated as “vinedresser” means “farmer” or “gardener.” Jesus uses this metaphor to describe God the Father in the context of our relation to Christ:


​Jesus is the “true vine,” and we are the “branches”


Isaiah 64:8 

“But now, O LORD, You are our Father; we are the clay, and You are our potter; we all are the work of Your hand." This verse emphasizes the intimate relationship between God and His people, portraying God as a caring and purposeful creator who shapes His people according to His divine will.


He replied, “You of little faith, why are you so afraid?”


Then he got up and rebuked

the winds

and the waves, and it was completely calm.

​

Divinity: As the root, Jesus is the creator and sustainer of David, existing before him.

Humanity: As the descendant (offspring), He fulfills the promise of a king from David's lineage.

Victory: It emphasizes Christ's ultimate victory and authority. 

Definition & Significance: The title indicates that Jesus is the source (root) and the offspring of David. As the

"Root," it implies Jesus existed before David and is the foundation of his kingdom.

Revelation 5:5: Identifies the "Lion of the tribe of Judah, the Root of David" as the only one worthy to open the scroll with seven seals.

Revelation 22:16: Jesus states, "I am the Root and the Offspring of David, the bright Morning Star".

Isaiah 11:1, 10: Prophesies that a "shoot will spring up from the stump of Jesse" (David's father), referencing the Messiah as a new, thriving branch from that family line.


​
Jesus is described as the author and perfecter, or finisher, of our faith in Hebrews 12:2. An author is an originator or creator, as of a theory or plan. The Greek word translated “author” in Hebrews 12:2 can also mean “captain,” “chief leader” or “prince.” Acts 3:15 uses the same word: “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (KJV), while the NIV and ESV use the word “author” instead of “prince.” From this we can deduce that Christ is the originator of our faith in that He begins it, as well as the captain and prince or our faith. This indicates that Jesus controls our faith, steers it as a captain steers a ship, and presides over it and cares for it as a monarch presides over and cares for his people.

The Greek word translated “perfecter” in Hebrews 12:2 appears only this one time in the New Testament. It means literally “completer” or “finisher” and speaks of bringing something to its conclusion. Putting the two words together, we see that Jesus, as God, both creates and sustains our faith. We know that saving faith is a gift from God, not something we come up with on our own (Ephesians 2:8-9), and that gift comes from Christ, its creator. He is also the sustainer of our faith, meaning that true saving faith cannot be lost, taken away or given away. This is a source of great comfort to believers, especially in times of doubt and spiritual struggles. Christ has created our faith and He will watch over it, care for it, and sustain it.

It is important for us to understand that God in Christ is not only the creator and sustainer of our saving faith, but He is also the sustainer of our daily walk and the finisher of our spiritual journey. For if God in Christ is not the author of our new life, and if Christ is not the finisher and perfecter of our faith through the Holy Spirit’s indwelling power, then we are neither born again nor are we a true follower of Christ. “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Philippians 1:6; Ephesians 1:13-14).

Jesus is our inspiration and finest example in every challenge of life. Scripture encourages us to “lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (Hebrews 12:1–2, ESV).

The writer of Hebrews compares believers to athletes in a race. Jesus has gone before us in this race. He has crossed the finish line of faith in victorious triumph and is now seated on the heavenly throne at God’s right hand. To reach our goal, we must keep our eyes on Jesus. The Lord’s steadfast endurance and unfaltering obedience establish the ideal pattern for us to follow whenever we struggle. If we keep Him always in our sight, we will find the strength and courage to endure. Moreover, we can live confidently, knowing that He who began His good work in us will continue carrying it to completion until the day when Christ returns (Philippians 1:6).

Jesus endured far more than we ever will when He obeyed His Father and undertook the cross. The cross involved extreme suffering and unimaginable shame for our Lord: “He was despised and rejected—a man of sorrows, acquainted with deepest grief. We turned our backs on him and looked the other way. He was despised, and we did not care. Yet it was our weaknesses he carried; it was our sorrows that weighed him down. And we thought his troubles were a punishment from God, a punishment for his own sins! But he was pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed” (Isaiah 53:3–5, NLT).

Despising the shame is the same as disregarding it. Jesus chose to disregard or ignore the shame and disgrace that the cross would bring to Him. He let Himself be despised by humans as He took upon Himself all the sins of the world. Imagine the mortification the sinless, spotless Lamb of God must have felt! Yet Jesus chose to disregard or despise the shame of the cross. He obediently finished the work that God had given Him to do (John 17:4).

What was it that empowered Jesus to endure the cross, despising the shame? It was His future-focused faith, which is the primary subject of this segment of Hebrews. The Lord concentrated on “the joy that was set before him.” He knew by faith that God would not leave Him in the grave forever but would raise Him back to life (see Psalm 16:8–10; Acts 2:24–33) and exalt Him to glory in heaven (see Psalm 110:1; Acts 2:34–36).

The joy set before Jesus—the motivation that enabled Him to endure—included the salvation that His sacrifice would bring: “For God’s will was for us to be made holy by the sacrifice of the body of Jesus Christ, once for all time” (Hebrews 10:10, NLT). Jesus acknowledged the disgrace and humiliation of the cross, but these perils were of no consequence to Him. Instead, He kept His eyes on the coming glory and the salvation of souls that His death on the cross would make possible (see John 3:14–16; Acts 5:30–31; Romans 5:9–10; 10:9–10; 1 John 4:9–10; 2 Timothy 1:9–10; Revelation 7:9–10).

The faith heroes showcased in Hebrews 11 also lived for the future and the joy set before them, enabling them to endure (Hebrews 11:10, 14–16, 24–27). The apostle Paul did likewise: “I am willing to endure anything if it will bring salvation and eternal glory in Christ Jesus to those God has chosen” (2 Timothy 2:10, NLT). We can overcome faintheartedness and persevere in the face of hardship, “despising the shame,” when we keep our attention fixed on Jesus (see 2 Timothy 2:11–12; Romans 6:8; 8:17; Hebrews 10:36). He is the joy set before us that enables us to press on and run the race set before us (Philippians 3:12–14).





The Psalm of the Cross


(Matthew 27:32–56; Mark 15:21–41; Luke 23:26–43; John 19:16–30)

For the choirmaster.

To the tune of “The Doe of the Dawn.” A Psalm of David.


 My God, my God,
why have You forsaken me?

Why are You so far from saving me,
so far from my words of groaning?

I cry out by day, O my God,
but You do not answer,
and by night,
but I have no rest.

Yet You are holy,
enthroned on the praises of Israel.

In You our fathers trusted;
they trusted and You delivered them.

They cried out to You and were set free;
they trusted in You and were not disappointed.

But I am a worm and not a man,
scorned by men and despised by the people.

All who see me mock me;
they sneer and shake their heads:

“He trusts in the LORD,
let the LORD deliver him;
let the LORD rescue him,
since He delights in him.”
9Yet You brought me forth from the womb;
You made me secure at my mother’s breast.
10From birth I was cast upon You;
from my mother’s womb You have been my God.
11Be not far from me,
for trouble is near
and there is no one to help.
12Many bulls surround me;
strong bulls of Bashan encircle me.
13They open their jaws against me
like lions that roar and maul.
14I am poured out like water,
and all my bones are disjointed.
My heart is like wax;
it melts away within me.

My strength is dried up like a potsherd,
and my tongue sticks to the roof of my mouth.
You lay me in the dust of death.
16For dogs surround me;
a band of evil men encircles me;
they have pierced my hands and feet.d
17I can count all my bones;
they stare and gloat over me.
18They divide my garments among them
and cast lots for my clothing.e
19But You, O LORD, be not far off;
O my Strength, come quickly to help me.
20Deliver my soul from the sword,
my precious life from the power of wild dogs.
21Save me from the mouth of the lion;
at the horns of the wild oxen You have answered me!
22I will proclaim Your name to my brothers;
I will praise You in the assembly.f
23You who fear the LORD, praise Him!
All descendants of Jacob, honor Him!
All offspring of Israel, revere Him!
24For He has not despised or detested
the torment of the afflicted.
He has not hidden His face from him,
but has attended to his cry for help.
25My praise for You resounds in the great assembly;
I will fulfill my vows before those who fear You.
26The poor will eat and be satisfied;
those who seek the LORD will praise Him.
May your hearts live forever!
27All the ends of the earth
will remember and turn to the LORD.
All the families of the nations
will bow down before Him.
28For dominion belongs to the LORD
and He rules over the nations.
29All the rich of the earth will feast and worship;
all who go down to the dust will kneel before Him--
even those unable to preserve their lives.
30Posterity will serve Him;
they will declare the Lord to a new generation.

They will come and proclaim His righteousness
to a people yet unborn--
all that He has done.



Matthew 27 

(Mark 15:1–5)

1When morning came, all the chief priests and elders of the people conspired against Jesus to put Him to death. 2They bound Him, led Him away, and handed Him over to Pilate the governor.



Judas Hangs Himself

(Zechariah 11:10–17)

3When Judas, who had betrayed Him, saw that Jesus was condemned, he was filled with remorse and returned the thirty pieces of silver to the chief priests and elders. 4“I have sinned by betraying innocent blood,” he said.
“What is that to us?” they replied. “You bear the responsibility.”

5So Judas threw the silver into the temple and left. Then he went away and hanged himself.
6The chief priests picked up the pieces of silver and said, “It is unlawful to put this into the treasury, since it is blood money.” 7After conferring together, they used the money to buy the potter’s field as a burial place for foreigners. 8That is why it has been called the Field of Blood to this day. Then what was spoken through Jeremiah the prophet was fulfilled:

“They took the thirty pieces of silver,
the price set on Him by the people of Israel,

and they gave them for the potter’s field,
as the Lord had commanded me.”


Jesus before Pilate

(Luke 23:1–5; John 18:28–40)

11Meanwhile Jesus stood before the governor, who questioned Him: “Are You the King of the Jews?”
“You have said so,” Jesus replied.

12And when He was accused by the chief priests and elders, He gave no answer.
13Then Pilate asked Him, “Do You not hear how many charges they are bringing against You?”
14But Jesus gave no answer, not even to a single charge, much to the governor’s amazement.



Pilate Washes His Hands

(Mark 15:12–15)

24When Pilate saw that he was accomplishing nothing, but that instead a riot was breaking out, he took water and washed his hands before the crowd. “I am innocent of this man’s blood,” he said. “You bear the responsibility.”

25All the people answered, “His blood be on us and on our children!”

26So Pilate released Barabbas to them. But he had Jesus flogged, and handed Him over to be crucified.


The Soldiers Mock Jesus

(Isaiah 50:4–11; Mark 15:16–20; Luke 22:63–65; John 19:1–15)

27Then the governor’s soldiers took Jesus into the Praetorium and gathered the whole company around Him. 28They stripped Him and put a scarlet robe on Him. 29And they twisted together a crown of thorns and set it on His head. They put a staff in His right hand, knelt down before Him, and mocked Him, saying, “Hail, King of the Jews!” 30Then they spit on Him and took the staff and struck Him on the head repeatedly.
31After they had mocked Him, they removed the robe and put His own clothes back on Him. Then they led Him away to crucify Him.


The Crucifixion

(Psalm 22:1–31; Mark 15:21–32; Luke 23:26–43; John 19:16–27)

32Along the way they found a man from Cyrene, named Simon, and they forced him to carry the cross of Jesus.

33And when they came to a place called Golgotha, which means The Place of the Skull, 34they offered Him wine to drink, mixed with gall; but after tasting it, He refused to drink it.

35When they had crucified Him, they divided up His garments by casting lots.d 36And sitting down, they kept watch over Him there.

37Above His head they posted the written charge against Him:



THIS IS JESUS,

THE KING OF THE JEWS.

Two robberse were crucified with Him, one on His right and the other on His left.

39And those who passed by heaped abuse on Him, shaking their heads 40and saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross!”

41In the same way, the chief priests, scribes, and elders mocked Him, saying, 42“He saved others, but He cannot save Himself. He is the King of Israel! Let Him come down now from the cross, and we will believe in Him. 43He trusts in God. Let God deliver Him now if He wants Him.f For He said, ‘I am the Son of God.’”
44In the same way, even the robbers who were crucified with Him berated Him.


The Death of Jesus

(Psalm 22:1–31; Mark 15:33–41; Luke 23:44–49; John 19:28–30)
45From the sixth hour until the ninth hourg darkness came over all the land. 46About the ninth hour Jesus cried out in a loud voice, “Eli, Eli,h lema sabachthani?” which means, “My God, My God, why have You forsaken Me?”

47When some of those standing there heard this, they said, “He is calling Elijah.” 48One of them quickly ran and brought a sponge. He filled it with sour wine,j put it on a reed, and held it up for Jesus to drink.k
49But the others said, “Leave Him alone. Let us see if Elijah comes to save Him.”

50When Jesus had cried out again in a loud voice, He yielded up His spirit. 51At that moment the veil of the temple was torn in two from top to bottom. The earth quaked, and the rocks were split. 52The tombs broke open, and the bodies of many saints who had fallen asleep were raised. 53After Jesus’ resurrection, when they had come out of the tombs, they entered the holy city and appeared to many people.

54When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified and said, “Truly this was the Son of God.”

55And many women were there, watching from a distance. They had followed Jesus from Galilee to minister to Him. 56Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons.


The Burial of Jesus

(Isaiah 53:9–12; Mark 15:42–47; Luke 23:50–56; John 19:38–42)

57When it was evening, there came a rich man from Arimathea named Joseph, who himself was a disciple of Jesus. 58He went to Pilate to ask for the body of Jesus, and Pilate ordered that it be given to him. 59So Joseph took the body, wrapped it in a clean linen cloth, 60and placed it in his own new tomb that he had cut into the rock. Then he rolled a great stone across the entrance to the tomb and went away. 61Mary Magdalene and the other Mary were sitting there opposite the tomb.



The Guards at the Tomb

62The next day, the one after Preparation Day, the chief priests and Pharisees assembled before Pilate. 63“Sir,” they said, “we remember that while He was alive that deceiver said, ‘After three days I will rise again.’ 64So give the order that the tomb be secured until the third day. Otherwise, His disciples may come and steal Him away and tell the people He has risen from the dead. And this last deception would be worse than the first.”
65“You have a guard,” Pilate said. “Go, make the tomb as secure as you know how.” 66So they went and secured the tomb by sealing the stone and posting the guard.



​The Broken Jar

1This is what the LORD says: “Go and buy a clay jar from a potter. Take some of the elders of the people and leaders of the priests, 2and go out to the Valley of Ben-hinnom near the entrance of the Potsherd Gate.
Proclaim there the words I speak to you, 3saying, ‘Hear the word of the LORD, O kings of Judah and residents of Jerusalem. This is what the LORD of Hosts, the God of Israel, says: I am going to bring such disaster on this place that the ears of all who hear of it will ring, 4because they have abandoned Me and made this a foreign place. They have burned incense in this place to other gods that neither they nor their fathers nor the kings of Judah have ever known. They have filled this place with the blood of the innocent. 5They have built high places to Baal on which to burn their children in the fire as offerings to Baal—something I never commanded or mentioned, nor did it even enter My mind.

6So behold, the days are coming, declares the LORD, when this place will no longer be called Topheth or the Valley of Ben-hinnom, but the Valley of Slaughter. 7And in this place I will ruina the plans of Judah and Jerusalem. I will make them fall by the sword before their enemies, by the hands of those who seek their lives, and I will give their carcasses as food to the birds of the air and the beasts of the earth.

8I will make this city a desolation and an object of scorn.b All who pass by will be appalled and will scoff at all her wounds. 9I will make them eat the flesh of their sons and daughters, and they will eat one another’s flesh in the siege and distress inflicted on them by their enemies who seek their lives.’

10Then you are to shatter the jar in the presence of the men who accompany you, 11and you are to proclaim to them that this is what the LORD of Hosts says: I will shatter this nation and this city, like one shatters a potter’s jar that can never again be repaired. They will bury the dead in Topheth until there is no more room to bury them.

12This is what I will do to this place and to its residents, declares the LORD. I will make this city like Topheth. 13The houses of Jerusalem and the houses of the kings of Judah will be defiled like that place, Topheth—all the houses on whose rooftops they burned incense to all the host of heaven and poured out drink offerings to other gods.”

14Then Jeremiah returned from Topheth, where the LORD had sent him to prophesy, and he stood in the courtyard of the house of the LORD and proclaimed to all the people, 15“This is what the LORD of Hosts, the God of Israel, says: ‘Behold, I am about to bring on this city and on all the villages around it every disaster I have pronounced against them, because they have stiffened their necks so as not to heed My words.’”


In 2 Corinthians 4:7, Paul makes a beautiful statement that “we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves.” The context helps us understand what is the treasure in earthen vessels (other translations say “jars of clay”). Paul is exhorting his readers that, even though there is great difficulty in their ministry, he is encouraged (2 Corinthians 4:1). He acknowledges that in his ministry he had received mercy and that he and the others who shared that ministry are not losing heart (in this case he is also referring to Timothy, see 2 Corinthians 1:1). They could have confidence because they were walking in the truth of God’s Word and not in their own cleverness or craftiness (2 Corinthians 4:2). Because their confidence was in His truth and not their own ability, they could fulfill their ministry with good conscience even as God could observe their actions (2 Corinthians 4:2).

Even though Paul and Timothy’s gospel-proclaiming ministry was at times met with rejection, it was not because of any flaw in the good news itself. Unbelievers suffer from a blindness of the mind and are unable to see the “light of the gospel of the glory of Christ who is the image of God” (2 Corinthians 4:3–4). Because of this great need, the message of the gospel is so important. They weren’t proclaiming or promoting themselves; rather, they were serving others by proclaiming the message of Jesus Christ (2 Corinthians 4:5). The light that Paul and Timothy were proclaiming had come from God—that same God who had originally created light (Genesis 1:3) and who had determined that Christ would come to provide light to humanity (John 1:4–9). God had accomplished the creation of light and the coming of Jesus. What He determines shall happen; it will indeed take place, and God had shone light in Paul’s and Timothy’s hearts that they would be equipped to present the wonderful truth of Jesus Christ and the eternal life He provides (2 Corinthians 4:6). It is for this reason that Paul explains that they have the treasure in earthen vessels (2 Corinthians 4:7) and why that is significant.

Paul says elsewhere that, if he will boast, he will boast in the Lord (2 Corinthians 10:17). He is doing exactly that here when he says that they have the treasure in earthen vessels (2 Corinthians 4:7). The marvel that Paul is communicating is that, even as Paul and Timothy (and presumably the other disciples) were proclaiming Christ, they were not fulfilling this responsibility in their own power. Instead, God had provided the life, the power, and the message. Paul understood that those who were doing the actual proclaiming were simply earthen vessels—with no glory or merit of their own. As he said to the Corinthians in his previous letter, “Neither the one who plants nor the one who waters is anything, but God who causes the growth” (1 Corinthians 3:7). Such lowly and humble people were given an incredible treasure—the personal and lifegiving knowledge of Jesus Christ in their own lives and the good news to proclaim to others. This shows how surpassing is the strength and power of God, and those who hear the message can be encouraged that the power is from God and His truth. The power does not originate in the cleverness or strength of people.

As God uses broken and imperfect people, we can also be encouraged that God can use us to accomplish important things and that, when we use the tools He provides, the power is not our own, but His. We are simply earthen vessels / jars of clay; the treasure is God’s gift inside.

Jesus told us to “store up for yourselves treasures in heaven” (Matthew 6:20). He linked this command to the desire of our hearts: “Where your treasure is, there your heart will be also” (Matthew 6:21; see also verses 10–20).

The Bible mentions rewards that await the believer who serves the Lord faithfully in this world (Matthew 10:41). A “great” reward is promised to those who are persecuted for Jesus’ sake (Luke 6:22–23). Various crowns are mentioned (in 2 Timothy 4:8, e.g.). Jesus says that He will bring rewards with Him when He returns (Revelation 22:12).

We are to treasure the Lord Jesus most of all. When Jesus is our treasure, we will commit our resources—our money, our time, our talents—to His work in this world. Our motivation for what we do is important (1 Corinthians 10:31). Paul encourages servants that God has an eternal reward for those who are motivated to serve Christ: “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving” (Colossians 3:23–24).

When we live sacrificially for Jesus’ sake or serve Him by serving the body of Christ, we store up treasure in heaven. Even seemingly small acts of service do not go unnoticed by God. “If anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward” (Matthew 10:42).

Everyone, but especially those with more visible gifts such as teaching, singing, or playing a musical instrument, might be tempted to use their gift for their own glory. Another temptation they face is finding their identity in others’ acknowledgment of their gift. Those who use their talents or spiritual gifts coveting the praise of men rather than seeking God’s glory receive their “payment” in full here and now. The applause of men was the extent of the Pharisees’ reward (Matthew 6:16). Why should we work for worldly plaudits, however, when we can have so much more in heaven?

The Lord will be faithful to reward us for the service we give Him (Hebrews 6:10). Our ministries may differ, but the Lord we serve is the same. “The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor” (1 Corinthians 3:8).

The rich young man loved his money more than God, a fact that Jesus incisively pointed out (Matthew 19:16–30). The issue wasn’t that the young man was rich but that he “treasured” his riches and did not “treasure” what he could have in Christ. Jesus told the man to sell his possessions and give to the poor, “and you will have treasure in heaven. Then come, follow me” (verse 21). The young man left Jesus sad, because he was very rich. He chose this world’s treasure and so did not lay up treasure in heaven. He was unwilling to make Jesus his treasure. The young man was religious, but Jesus exposed his heart of greed.

We are warned not to lose our full reward by following after false teachers (2 John 1:8). It is important to be like the Bereans, who “examined the Scriptures every day” to check what Paul was teaching (Acts 17:11). In studying God’s Word, we can know the truth and better recognize falsehood.

The treasures that await the child of God will far outweigh any trouble, inconvenience, or persecution we may face (Romans 8:18). We can serve the Lord wholeheartedly, knowing that God is the One keeping score, and His reward will be abundantly gracious. “Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58).


Jeremiah Buys Hanamel’s Field

1This is the word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadnezzar. 2At that time the army of the king of Babylon was besieging Jerusalem, and Jeremiah the prophet was imprisoned in the courtyard of the guard, which was in the palace of the king of Judah.

3For Zedekiah king of Judah had imprisoned him, saying: “Why are you prophesying like this? You claim that the LORD says, ‘Behold, I am about to deliver this city into the hand of the king of Babylon, and he will capture it. 4Zedekiah king of Judah will not escape from the hands of the Chaldeans,a but he will surely be delivered into the hand of the king of Babylon, and will speak with him face to face and see him eye to eye. 5He will take Zedekiah to Babylon, where he will stay until I attend to him, declares the LORD. If you fight against the Chaldeans, you will not succeed.’”

6Jeremiah replied, “The word of the LORD came to me, saying: 7Behold! Hanamel, the son of your uncle Shallum, is coming to you to say, ‘Buy for yourself my field in Anathoth, for you have the right of redemption to buy it.’ 8Then, as the LORD had said, my cousin Hanamel came to me in the courtyard of the guard and urged me, ‘Please buy my field in Anathoth in the land of Benjamin, for you own the right of inheritance and redemption. Buy it for yourself.’”

Then I knew that this was the word of the LORD.

9So I bought the field in Anathoth from my cousin Hanamel, and I weighed out seventeen shekels of silver.b 10I signed and sealed the deed, called in witnesses, and weighed out the silver on the scales. 11Then I took the deed of purchase—the sealed copy with its terms and conditions, as well as the open copy— 12and I gave this deed to Baruch son of Neriah, the son of Mahseiah, in the sight of my cousin Hanamel and the witnesses who were signing the purchase agreement and all the Jews sitting in the courtyard of the guard.

13In their sight I instructed Baruch, 14“This is what the LORD of Hosts, the God of Israel, says: Take these deeds—both the sealed copy and the open copy of the deed of purchase—and put them in a clay jar to preserve them for a long time. 15For this is what the LORD of Hosts, the God of Israel, says: Houses, fields, and vineyards will again be bought in this land.”



Jeremiah Prays for Understanding

16After I had given the deed of purchase to Baruch son of Neriah, I prayed to the LORD: 17“Oh, Lord GOD! You have made the heavens and the earth by Your great power and outstretched arm. Nothing is too difficult for You!

18You show loving devotion to thousands but lay the iniquity of the fathers into the lapsc of their children after them, O great and mighty God whose name is the LORD of Hosts, 19the One great in counsel and mighty in deed, whose eyes are on all the ways of the sons of men, to reward each one according to his ways and according to the fruit of his deeds.

20You performed signs and wonders in the land of Egypt, and You do so to this very day, both in Israel and among all mankind. And You have made a name for Yourself, as is the case to this day.

21You brought Your people Israel out of the land of Egypt with signs and wonders, with a strong hand and an outstretched arm, and with great terror. 22You gave them this land that You had sworn to give their fathers, a land flowing with milk and honey.

23They came in and possessed it, but they did not obey Your voice or walk in Your law. They failed to perform all that You commanded them to do, and so You have brought upon them all this disaster. 24See how the siege ramps are mounted against the city to capture it. And by sword and famine and plague, the city has been given into the hands of the Chaldeans who are fighting against it. What You have spoken has happened, as You now see!

25Yet You, O Lord GOD, have said to me, ‘Buy for yourself the field with silver and call in witnesses, even though the city has been delivered into the hands of the Chaldeans!’”


The LORD Answers Jeremiah

26Then the word of the LORD came to Jeremiah: 27“Behold, I am the LORD, the God of all flesh. Is anything too difficult for Me?

28Therefore this is what the LORD says: Behold, I am about to deliver this city into the hands of the Chaldeans and of Nebuchadnezzar king of Babylon, who will capture it. 29And the Chaldeans who are fighting against this city will come in, set it on fire, and burn it, along with the houses of those who provoked Me to anger by burning incense to Baal on their rooftops and by pouring out drink offerings to other gods.

30For the children of Israel and of Judah have done nothing but evil in My sight from their youth; indeed, they have done nothing but provoke Me to anger by the work of their hands, declares the LORD.

31For this city has aroused My wrath and fury from the day it was built until now. Therefore I will remove it from My presence 32because of all the evil the children of Israel and of Judah have done to provoke Me to anger—they, their kings, their officials, their priests and prophets, the men of Judah, and the residents of Jerusalem. 33They have turned their backs to Me and not their faces. Though I taught them again and again,d they would not listen or respond to discipline.

34They have placed their abominations in the house that bears My Name, and so have defiled it. 35They have built the high places of Baal in the Valley of Ben-hinnom to make their sons and daughters pass through the fire to Molech—something I never commanded them, nor had it ever entered My mind, that they should commit such an abomination and cause Judah to sin.


A Promise of Restoration

(Ezekiel 11:13–21)

36Now therefore, about this city of which you say, ‘It will be delivered into the hand of the king of Babylon by sword and famine and plague,’ this is what the LORD, the God of Israel, says: 37I will surely gather My people from all the lands to which I have banished them in My furious anger and great wrath, and I will return them to this place and make them dwell in safety. 38They will be My people, and I will be their God.e 39I will give them one heart and one way, so that they will always fear Me for their own good and for the good of their children after them.

40I will make an everlasting covenant with them: I will never turn away from doing good to them, and I will put My fear in their hearts, so that they will never turn away from Me. 41Yes, I will rejoice in doing them good, and I will faithfully plant them in this land with all My heart and with all My soul.
42For this is what the LORD says: Just as I have brought all this great disaster on this people, so I will bring on them all the good I have promised them. 43And fields will be bought in this land about which you are saying, ‘It is a desolation, without man or beast; it has been delivered into the hands of the Chaldeans.’ 44Fields will be purchased with silver, and deeds will be signed, sealed, and witnessed in the land of Benjamin, in the areas surrounding Jerusalem, and in the cities of Judah—the cities of the hill country, the foothills,f and the Negev—because I will restore them from captivity,g declares the LORD.”



Paul’s Hardships and God’s Grace

1As God’s fellow workers,a then, we urge you not to receive God’s grace in vain. 2For He says:
“In the time of favor I heard you,

and in the day of salvation I helped you.”

Behold, now is the time of favor; now is the day of salvation!

3We put no obstacle in anyone’s way, so that no one can discredit our ministry.

4Rather, as servants of God we commend ourselves in every way: in great endurance; in troubles, hardships, and calamities; 5in beatings, imprisonments, and riots; in labor, sleepless nights, and hunger; 6in purity, knowledge, patience, and kindness; in the Holy Spirit and in sincere love; 7in truthful speech and in the power of God; with the weapons of righteousness in the right hand and in the left; 8through glory and dishonor, slander and praise; viewed as imposters, yet genuine; 9unknown, yet well-known; dying, and yet we live on; punished, yet not killed; 10sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything.

11We have spoken freely to you, Corinthians. Our hearts are open wide. 12It is not our affection, but yours, that is restrained. 13As a fair exchange—I speak as to my children—open wide your hearts also.


Do Not Be Unequally Yoked

14Do not be unequally yoked with unbelievers. For what partnership can righteousness have with wickedness? Or what fellowship does light have with darkness? 15What harmony is there between Christ and Belial?c Or what does a believer have in common with an unbeliever? 16What agreement can exist between the temple of God and idols? For we are the temple of the living God. As God has said:

“I will dwell with them
and walk among them,
and I will be their God,
and they will be My people.”

“Therefore come out from among them
and be separate, says the Lord.
Touch no unclean thing,
and I will receive you.”

And:

“I will be a Father to you,
and you will be My sons and daughters,
says the Lord Almighty.”



The Servant and Light to the Gentiles

(Acts 13:42–52)

1Listen to Me, O islands;
pay attention, O distant peoples:
The LORD called Me from the womb;
from the body of My mother He named Me.
2He made My mouth like a sharp sword;
He hid Me in the shadow of His hand.
He made Me like a polished arrow;
He hid Me in His quiver.
3He said to Me, “You are My Servant, Israel,
in whom I will display My glory.”
4But I said, “I have labored in vain,
I have spent My strength in futility and vanity;
yet My vindication is with the LORD,
and My reward is with My God.”
5And now says the LORD,
who formed Me from the womb to be His Servant,
to bring Jacob back to Him,
that Israel might be gathered to Him--
for I am honored in the sight of the LORD,
and My God is My strength--
6He says: “It is not enough for You to be My Servant,
to raise up the tribes of Jacob,
and to restore the protected ones of Israel.
I will also make You a light for the nations,
to bring My salvation to the ends of the earth.”

7Thus says the LORD,
the Redeemer and Holy One of Israel,
to Him who was despised and abhorred by the nation,
to the Servant of rulers:
“Kings will see You and rise,
and princes will bow down,
because of the LORD, who is faithful,
the Holy One of Israel, who has chosen You.”
8This is what the LORD says:
“In the time of favor I will answer You,
and in the day of salvation I will help You;c
I will keep You and appoint You
to be a covenant for the people,
to restore the land,
to apportion its desolate inheritances,
9to say to the prisoners, ‘Come out,’
and to those in darkness, ‘Show yourselves.’
They will feed along the pathways,
and find pasture on every barren hill.
10They will not hunger or thirst,
nor will scorching heat or sun beat down on them.d
For He who has compassion on them will guide them
and lead them beside springs of water.
11I will turn all My mountains into roads,
and My highways will be raised up.
12Behold, they will come from far away,
from the north and from the west,e
and from the land of Aswan.f”
13Shout for joy, O heavens; rejoice, O earth;
break forth in song, O mountains!
For the LORD has comforted His people,
and He will have compassion on His afflicted ones.
14But Zion said, “The LORD has forsaken me;
the Lord has forgotten me!”
15“Can a woman forget her nursing child,
or lack compassion for the son of her womb?
Even if she could forget,
I will not forget you!
16Behold, I have inscribed you on the palms of My hands;
your walls are ever before Me.
17Your buildersg hasten back;
your destroyers and wreckers depart from you.
18Lift up your eyes and look around.
They all gather together; they come to you.
As surely as I live,” declares the LORD,
“you will wear them all as jewelry
and put them on like a bride.
19For your ruined and desolate places
and your ravaged land
will now indeed be too small for your people,
and those who devoured you will be far away.
20Yet the children of your bereavement
will say in your hearing,
‘This place is too small for us;
make room for us to live here.’
21Then you will say in your heart,
‘Who has begotten these for me?
I was bereaved and barren;
I was exiled and rejected.
So who has reared them?
Look, I was left all alone,
so where did they come from?’”
22This is what the Lord GOD says:
“Behold, I will lift up My hand to the nations,
and raise My banner to the peoples.
They will bring your sons in their armsh
and carry your daughters on their shoulders.
23Kings will be your foster fathers,
and their queens your nursing mothers.
They will bow to you facedown
and lick the dust at your feet.
Then you will know that I am the LORD;
those who hope in Me will never be put to shame.”
24Can the plunder be snatched from the mighty,
or the captives of a tyranti be delivered?
25Indeed, this is what the LORD says:
“Even the captives of the mighty will be taken away,
and the plunder of the tyrant will be retrieved;
I will contend with those who contend with you,
and I will save your children.
26I will make your oppressors eat their own flesh;
they will be drunk on their own blood, as with wine.
Then all mankind will know that I, the LORD,
am your Savior and your Redeemer,
the Mighty One of Jacob.”



One Nation with One King

15Again the word of the LORD came to me, saying, 16“And you, son of man, take a single stickb and write on it: ‘Belonging to Judah and to the Israelites associated with him.’ Then take another stick and write on it:
‘Belonging to Joseph—the stick of Ephraim—and to all the house of Israel associated with him.’ 17Then join them together into one stick, so that they become one in your hand.

18When your people ask you, ‘Won’t you explain to us what you mean by these?’ 19you are to tell them that this is what the Lord GOD says: ‘I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel associated with him, and I will put them together with the stick of Judah. I will make them into a single stick, and they will become one in My hand.’

20When the sticks on which you write are in your hand and in full view of the people, 21you are to tell them that this is what the Lord GOD says: ‘I will take the Israelites out of the nations to which they have gone, and I will gather them from all around and bring them into their own land. 22I will make them one nation in the land, on the mountains of Israel, and one king will rule over all of them. Then they will no longer be two nations and will never again be divided into two kingdoms.

23They will no longer defile themselves with their idols or detestable images, or with any of their transgressions. I will save them from all their apostasies by which they sinned,c and I will cleanse them. Then they will be My people, and I will be their God. 24My servant David will be king over them, and there will be one shepherd for all of them. They will follow My ordinances and keep and observe My statutes.

25They will live in the land that I gave to My servant Jacob, where your fathers lived. They will live there forever with their children and grandchildren, and My servant David will be their prince forever. 26And I will make a covenant of peace with them; it will be an everlasting covenant. I will establish them and multiply them, and I will set My sanctuary among them forever. 27My dwelling placed will be with them; I will be their God, and they will be My people.e 28Then the nations will know that I the LORD sanctify Israel, when My sanctuary is among them forever.’”

There is a saying: “Good is its own reward.” But we may also wonder whether God rewards us in other ways if we obey His Word. Does being good earn us additional blessings and benefits aside from the pleasant feeling? This question can have two answers, so we’ll look at both of them.

First of all, God’s pleasure at obedience is documented over and over in Scripture, especially in the Old Testament (Psalm 91:14–15; Isaiah 58:13–14). God’s covenant with Israel at Sinai was very much conditional, as it was based on their obedience, and His promises to bless them depended on whether or not they kept His commands (Leviticus 3). The Old Testament records the consequences Israel experienced when they kept or broke the covenant (Deuteronomy 8:19–20; Daniel 9:11–12). When Israel obeyed, God prospered them (Exodus 15:26). When they defied Him, He brought judgment (2 Kings 24:2–3). During that time in human history, God offered tangible rewards for obedience to His commands.

By the time Jesus came to earth, the leaders of Israel had added to God’s law and turned it into a religious system without the relationship. They believed themselves righteous because they followed the system of rules they had set up. They assured themselves that they were God’s favorites because they were descendants of Abraham and because they were so religious.

However, Jesus rebuked the religious leaders of the day, saying, “You hypocrites! Well did Isaiah prophesy of you, when he said: ‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men’” (Matthew 15:7–9). The Pharisees were obedient to the letter of the law in some respects, but they nullified other parts of the law by their own traditions. They were rebuked because whatever show of obedience they had was motivated by self-righteousness, not love for God. Those who were promised rewards for obedience were rebuked many times because their obedience was not from the heart and was incomplete (Isaiah 29:13; Malachi 2:13–17; 3:8–15; Matthew 23:15–28).

So, what about now? Does God reward us for being obedient to His Word? We can better answer this question by recognizing that God’s Word is the instruction manual for our lives. When we apply its principles, our consciences are clean and our lives function as they were designed to function. Consider it this way: a man purchases an unassembled swing set for his children. He is not the engineering type and has no experience in working with tools. But if he reads the manual and consults with people who have assembled such things before, he will be able to set up the swing set the way it was designed, and he and his children will be greatly rewarded for his trouble. If he ignores the owner’s manual, however, he’s courting frustration and possibly disaster. There are built-in rewards for simply following instructions.

Psalm 1:1–4 explains it this way: “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. The wicked are not so, but are like chaff that the wind drives away.”

God does not always define reward the same way we do. When we think of God rewarding us for behaving well, we usually think of tangible, material goodies. But God has eternity in mind. The Bible and ensuing history are filled with examples of people who obeyed the Lord at great cost to themselves. Scripture’s godly men and women often did not appear to reap any earthly rewards for their obedience, yet many are listed in the Hall of Faith as people whose rewards are in heaven. Hebrews 11:39–40 summarizes: “All these were approved through their faith, but they did not receive what was promised, since God had provided something better for us, so that they would not be made perfect without us.”

Obedience to the Word includes obedience to the gospel, and that carries great reward. When we accept God’s offer of salvation through faith in Jesus Christ, we are pronounced righteous in His sight (2 Corinthians 5:21; Galatians 3:13). There is no longer any condemnation waiting for us because, in His grace, God considered the sacrifice of His Son as sufficient payment for the great debt we owed Him (Romans 8:1; Ephesians 2:8–9; Colossians 2:14). As part of that salvation, we are promised an eternity in glory with Him.

None of salvation’s benefits are a reward for our performance. Forgiveness and heaven are gifts granted to us because of God’s great love. The most unworthy criminal who cries out in repentance on his deathbed will receive the same pardon and eternity in heaven as the missionary martyred on the mission field (Luke 23:39–43; Matthew 20:1–16). However, Jesus does promise many different kinds of rewards in heaven for every deed done in His name on earth (Mark 9:41; James 1:12; Revelation 22:12). When we walk in fellowship with Him, keeping our sins confessed and our lives free of besetting sins, we are rewarded daily with fruit from the Holy Spirit (Galatians 5:22–23), communion with God (James 4:7–8), and power to resist the attacks of Satan (Ephesians 6:10–17). Whatever struggles we face on earth in order to obey God’s Word will be overly compensated in eternity with rewards we cannot even imagine (Romans 8:18).]

Revelation 4:10–11 is part of the vision Jesus gave John. In this scene of heaven, we see that “the twenty-four elders fall down before him who sits on the throne and worship him who lives for ever and ever. They lay their crowns before the throne and say: ‘You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being.’”

Jesus promised various rewards for those who faithfully serve Him on earth (Matthew 5:12; 1 Corinthians 3:14; Revelation 22:12). Some of those rewards are crowns (James 1:12; 1 Peter 5:4; Revelation 3:11). These may be the crowns that John saw the elders lay at the feet of Jesus. In their words of worship, they indicate that, despite what they may have done on earth to earn these crowns, only Jesus is truly worthy of glory and honor. In the presence of the Lord Jesus Himself, all good deeds we have done will pale in comparison. A crown will seem but an insignificant gift to present to the One who gave His life for us (Galatians 2:20).

The elders’ response is most likely the way we will all respond when we receive our reward from Jesus. We will be so overcome with gratitude because of what He has done for us that worship will be spontaneous. Regardless of what we endured on earth, a priceless crown will seem a paltry offering, but it will be the best gift we can give Him. Although the Scriptures do not state it specifically, it is likely that we will all follow the example of the twenty-four elders in casting our crowns at Jesus’ feet.

A diadem is a headpiece symbolizing royalty or authority and is usually worn by a king or queen. A synonym for diadem is crown, and that is the word found in most modern Bible translations. The word diadem is first used in the Bible in Exodus 29:6 as part of God’s instructions for Aaron’s clothing. Moses’ brother Aaron was chosen by God as the first high priest (Exodus 28:1). God commanded specific garments for the priests to wear while serving in His temple. Among those garments for the high priest was a turban topped with a “holy diadem” or crown (Leviticus 8:9). This diadem symbolized Aaron’s unique position as spokesman for the Most High. Israel was to obey the words of Aaron and Moses as though obeying God Himself.

Other places in Scripture use the word diadem to represent a king, without saying as such. For example, Revelation 13:1 says, “I saw a beast rising out of the sea, with ten horns and seven heads, with ten diadems on its horns and blasphemous names on its heads” (ESV). The use of the word diadem to refer to a king is an example of a figure of speech called metonymy. The vision of the beast from the sea represents a federation of ten kings of nations in league with the Antichrist in the end times (Revelation 17:12). The book of Revelation uses many such figurative images.

Isaiah 62:3 uses diadem in a little different way. The Lord says to Israel, “You will be a crown of splendor in the LORD’s hand, a royal diadem in the hand of your God.” There is coming a day, in the kingdom of the Messiah, when Jerusalem will be restored and Zion will be glorified. God will display His redeemed people as a king would display a splendid crown. Isaiah 28:5 flips that picture around and says that the Lord will be the diadem of His people. The basic message is the same: God will give glory and honor to the people He saves. A diadem figured into Mordecai’s grand honor in Persia as he was allowed to ride the king’s own horse, and the horse was fitted with a diadem of some type (see Esther 6:8).

The lyrics of the hymn “All Hail the Power of Jesus’ Name” by Edward Perronet use the word diadem in a way that helps us grasp its full meaning. The first verse says,

All hail the power of Jesus’ name!
Let angels prostrate fall;
Bring forth the royal diadem,
And crown Him Lord of all.
Bring forth the royal diadem,
And crown Him Lord of all!

In Jesus’ parable of the talents, the Lord tells of two faithful servants who used what they had been given to increase the master’s wealth. When the master returned from a long absence, he rewarded his two faithful servants and said to each of them, “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!” (Matthew 25:21, 23). Every Christian longs to hear those words from Jesus’ lips someday in heaven.

We are saved by grace through faith (Ephesians 2:8–9), but we are saved “to do good works” (Ephesians 2:10). Jesus spoke of laying up treasures in heaven (Matthew 6:20), and His parable of the talents hints at various rewards for those who faithfully serve Him in this world.

To hear those words, “Well done, good and faithful servant,” from Jesus, first make sure you are saved. The unbelieving will never hear those words, for “without faith it is impossible to please God” (Hebrews 11:6). And recognize that Jesus is not only your Savior; He is also your Lord (see Luke 6:46). “Serve the LORD with gladness!” (Psalm 100:2, ESV).


 Matthew 28:18–20

In the story of the rich man and Lazarus in Luke 16:19–31, the rich man is condemned because he doesn’t help Lazarus and because he trusts in his wealth too much. First John 3:17 says, “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?”

Forgive others of their offenses. This isn’t the same as reconciliation or trust, but it means you renounce vengeance. 

“Carry each other’s burdens, and in this way you will fulfill the law of Christ” (Galatians 6:2).

 “Every good and perfect gift is from above, coming down from the Father of the heavenly lights” (James 1:17).

Be willing to be unpopular, displaying rare courage like the Good Samaritan in Jesus’ parable (Luke 10:30–37). Do what the Bible says is right, always. “We must obey God rather than men” (Acts 5:29, ESV).

It all comes down to this: love God more than anything, and love others sincerely (Mark 12:30–31). At the judgment seat of Christ, those who are faithful to the Lord who saved them will hear those words, “Well done, good and faithful servant.” No true servant of the Lord could ask for more.


​In John 15 Jesus uses the relationship of branches to the vine to illustrate our relationship to Him: “I am the true vine, and my Father is the vinedresser. Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. . . . If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned” (verses 1–2, 6).

“I am the True Vine” (John 15:1) is the last of seven “I am” declarations of Jesus recorded only in John’s Gospel. These “I am” proclamations point to His unique divine identity and purpose. Jesus said, “I am the True Vine” to closest friends gathered around Him. It was only a short time before Judas would betray Him; in fact, Judas had already left to do his infamous deed (John 13:30). Jesus was preparing the eleven men left for His pending crucifixion, His resurrection, and His subsequent departure for heaven. He had just told them that He would be leaving them (John 14:2). Knowing how disturbed they would feel, He gave them this lovely metaphor of the True Vine as one of His encouragements.

Jesus wanted His friends, not only those eleven, but those of all time, to know that He was not going to desert them, even though they would no longer enjoy His physical presence. His living energy—His spiritual reality—would continue to nourish and sustain them just as the roots and trunk of a grape vine produce the energy that nourishes and sustains its branches while they develop their fruit. Jesus wanted us to know that, even though we cannot see Him, we are as closely connected to Him as the branches of a vine are connected to its stem. Our desire to know and love Him and the energy to serve Him will keep flowing into and through us as long as we “abide” in Him.

Jesus went on to remove any misunderstanding about what He meant (John 15:4). He said that no branch can even live, let alone produce leaves and fruit, by itself. Cut off from the trunk, a branch is dead. Just as a vine’s branches rely on being connected to the trunk from which they receive their energy to bear fruit, Jesus’ disciples depend on being connected to Him for their spiritual life and the ability to serve Him effectively. The fruit we produce is that of the Holy Spirit—love, joy, peace, patience, goodness, kindness, gentleness, faithfulness, and self-control (Galatians 5:22–23). Our source of life and spiritual fruit is not in ourselves; it is outside us, in Christ Jesus. We can live, live rightly, and serve Him effectively only if we are rightly connected to Him in a faith/love relationship.

Then Jesus underscored His point even more strongly by saying, “Apart from me you can do nothing” (John 15:5). This illustration of the vine and branches is no thoughtless generality or careless simile. It is absolute, stark reality. No believer can achieve anything of spiritual value independently of Christ Jesus. He also reminds us that there are some who are “in” Him who bear no fruit. But these are not, as some would suppose, true branches that just happen to be fruitless. All true branches bear fruit. Just as we know a healthy, living tree by the good fruit it produces, so do we recognize fruitless branches as having no connection to the True Vine. This is why Jesus tells us, “By their fruit you will know them” (Matthew 7:16–20). Those who do not produce good fruit are cut away and burned. The reference here is to apostates, those who profess to know Christ but whose relationship to Him is insincere. He neither called them nor elected them nor saved them nor sustains them. Eventually, the fruitless branches are identified as not belonging to the Vine and are removed for the sake of truth and the benefit of the other branches.

So, we depend on Jesus for everything, starting with our very life—“For in Him we live and move and have our being” (Acts 17:28)—and including our reconciliation with God through Him (Romans 5:10). No one can serve God effectively until he is connected with Jesus Christ by faith. Jesus is our only connection with the God who gave life and who produces in us a fruitful life of righteousness and service.

The background of Jesus’ words in John 15 is most likely the Old Testament imagery where Israel is called a vine or vineyard—although one that did not produce the expected fruit (see Isaiah 5:1–7). Jesus replaces Israel with Himself as the “true vine.” Unlike Israel, Jesus will not fail to produce fruit in all the branches that are connected to Him. The point of Jesus’ metaphor is that He will succeed where Israel failed. The disciples simply need to be connected to Him. According to John 15, it is unthinkable that any branch who is connected to Christ will fail to produce fruit. Yet, according to the illustration, some branches “in Him” will not produce fruit and be taken away. There seems to be a contradiction within the illustration itself that would warn us not to press the details too far.

The apparent problem is the same with all of the other passages in Scripture that warn Christians about falling away. If a true Christian cannot lose salvation, why warn about falling away? The best explanation is that these warnings are directed toward professing Christians who appear, at least outwardly, to be connected to the Vine. They are branches in the vicinity of the Vine, but there is a disconnect. Judas Iscariot is a good example of a false professor. The parable of the seed and the soils (Matthew 13) presents young plants that seem to start out well but then wither away. The book of Hebrews, with its many warning passages, seems to be directed at those who have made an initial positive response to Jesus but are considering turning back. They are like the children of Israel who left in the exodus with Moses but then refused to enter the Promised Land (Hebrews 3:16–19). They started out on the journey but didn’t complete it.

Based on outward appearances at any given moment, it may be difficult to tell genuine believers (connected in vital unity with the True Vine) from those who have merely attached themselves to some of the trappings of Christianity. However, time will tell the difference, because the genuine believer attached to the True Vine will bear fruit. A false professor appears to be attached but does not bear fruit, and it’s the lack of fruit that shows a branch is not receiving the fruit-bearing energy that comes from attachment to the Vine. Regardless of how attached this branch may appear to be on the surface, it is lacking the one absolute evidence of attachment—fruit! That “branch” should not console himself with false notions that he is attached, because his lack of fruit bears condemning evidence against him. In this case, the branch was never really attached in the first place. The metaphor (or allegory) of the vine and the branches can only be pressed so far.



Zechariah 11 

1Open your doors, O Lebanon,
that the fire may consume your cedars!
2Wail, O cypress,a for the cedar has fallen;
the majestic trees are ruined!
Wail, O oaks of Bashan,
for the dense forest has been cut down!
3Listen to the wailing of the shepherds,
for their glory is in ruins.
Listen to the roaring of the young lions,
for the thickets of the Jordan are destroyed.

4This is what the LORD my God says: “Pasture the flock marked for slaughter, 5whose buyers slaughter them without remorse. Those who sell them say, ‘Blessed be the LORD, for I am rich!’ Even their own shepherds have no compassion on them.

6For I will no longer have compassion on the people of the land, declares the LORD, but behold, I will cause each man to fall into the hands of his neighbor and his king, who will devastate the land, and I will not deliver it from their hands.”

7So I pastured the flock marked for slaughter, especially the afflicted of the flock. Then I took for myself two staffs, calling one Favor and the other Union, and I pastured the flock. 8And in one month I dismissed three shepherds.

My soul grew impatient with the flock, and their souls also detested me. 9Then I said, “I will no longer shepherd you. Let the dying die, and the perishing perish; and let those who remain devour one another’s flesh.”


Thirty Pieces of Silver

(Matthew 27:3–10)

10Next I took my staff called Favor and cut it in two,b revoking the covenant I had made with all the nations. 11It was revoked on that day, and so the afflicted of the flock who were watching me knew that it was the word of the LORD.

12Then I told them, “If it seems right to you, give me my wages; but if not, keep them.” So they weighed out my wages, thirty pieces of silver.

13And the LORD said to me, “Throw it to the potter”—this magnificent price at which they valued me. So I took the thirty pieces of silver and threw them to the potter in the house of the LORD.

14Then I cut in two my second staff called Union, breaking the brotherhood between Judah and Israel.
15And the LORD said to me: “Take up once more the equipment of a foolish shepherd. 16For behold, I will raise up a shepherd in the land who will neither care for the lost, nor seek the young, nor heal the broken, nor sustain the healthy, but he will devour the flesh of the choice sheep and tear off their hooves.

17Woe to the worthless shepherd,
who deserts the flock!
May a sword strike his arm
and his right eye!
May his arm be completely withered
and his right eye utterly blinded!”



 Psalm 69 



The Waters Are up to My Neck

For the choirmaster.


To the tune of “Lilies.” Of David.

Save me, O God,
for the waters are up to my neck.
2I have sunk into the miry depths,
where there is no footing;
I have drifted into deep waters,
where the flood engulfs me.
3I am weary from my crying;
my throat is parched.
My eyes fail,
looking for my God.
4Those who hate me without cause
outnumber the hairs of my head;
many are those who would destroy me--
my enemies for no reason.

Though I did not steal,
I must repay.
5You know my folly, O God,
and my guilt is not hidden from You.
6May those who hope in You not be ashamed through me,
O Lord GOD of Hosts;
may those who seek You not be dishonored through me,
O God of Israel.
7For I have endured scorn for Your sake,
and shame has covered my face.
8I have become a stranger to my brothers
and a foreigner to my mother’s sons,
9because zeal for Your house has consumed me,b
and the insults of those who insult You have fallen on me.
10I wept and fasted,
but it brought me reproach.
11I made sackcloth my clothing,
and I was sport to them.
12Those who sit at the gate mock me,
and I am the song of drunkards.
13But my prayer to You, O LORD,
is for a time of favor.
In Your abundant loving devotion, O God,
answer me with Your sure salvation.
14Rescue me from the mire
and do not let me sink;
deliver me from my foes
and out of the deep waters.
15Do not let the floods engulf me
or the depths swallow me up;
let not the Pit close its mouth over me.
16Answer me, O LORD,
for Your loving devotion is good;
turn to me in keeping with Your great compassion.
17Hide not Your face from Your servant,
for I am in distress.
Answer me quickly!
18Draw near to my soul and redeem me;
ransom me because of my foes.
19You know my reproach, my shame and disgrace.
All my adversaries are before You.
20Insults have broken my heart,
and I am in despair.
I looked for sympathy, but there was none,
for comforters, but I found no one.
21They poisoned my food with gall
and gave me vinegar to quench my thirst.
22May their table become a snare;
may it be a retribution and a trap.d
23May their eyes be darkened so they cannot see,
and their backs be bent forever.e
24Pour out Your wrath upon them,
and let Your burning anger overtake them.
25May their place be deserted;
let there be no one to dwell in their tents.f
26For they persecute the one You struck
and recount the pain of those You wounded.
27Add iniquity to their iniquity;
let them not share in Your righteousness.
28May they be blotted out of the Book of Life
and not listed with the righteous.
29But I am in pain and distress;
let Your salvation protect me, O God.
30I will praise God’s name in song
and exalt Him with thanksgiving.
31And this will please the LORD more than an ox,
more than a bull with horns and hooves.
32The humble will see and rejoice.
You who seek God, let your hearts be revived!
33For the LORD listens to the needy
and does not despise His captive people.
34Let heaven and earth praise Him,
the seas and everything that moves in them.



For God will save Zion

and

rebuild the cities of Judah,


that they may dwell there and possess it.

The descendants of His servants will inherit it,
and those who love His name will settle in it.





The Crucifixion

(Psalm 22:1–31; Matthew 27:32–44; Mark 15:21–32; Luke 23:26–43)



Then Pilate handed Jesus over to be crucified, and the soldiers took Him away. 

Carrying His own cross, He went out to The Place of the Skull, which in Hebrew is called Golgotha.


There they crucified Him, and with Him two others, one on each side, with Jesus in the middle.


Pilate also had a notice posted on the cross. It read:



JESUS OF NAZARETH,

THE KING OF THE JEWS


Many of the Jews read this sign, because the place where Jesus was crucified was near the city, and it was written in Hebrew, Latin, and Greek. 

So the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but only that He said, ‘I am the King of the Jews.’”


Pilate answered, “What I have written, I have written.”

When the soldiers had crucified Jesus, they divided His garments into four parts, one for each soldier, with the tunic remaining. It was seamless, woven in one piece from top to bottom. 

So they said to one another, “Let us not tear it. Instead, let us cast lots to see who will get it.” This was to fulfill the Scripture:





“They divided


My garments among them,



and


cast lots for My clothing.”



So that is what the soldiers did




Near the cross of Jesus stood His mother and her sister, as well as Mary the wife of Clopas and Mary Magdalene. When Jesus saw His mother and the disciple whom He loved standing nearby, He said to His mother, “Woman, here is your son.” Then He said to the disciple, “Here is your mother.” So from that hour, this disciple took her into his home.





The Death of Jesus

(Psalm 22:1–31; Matthew 27:45–56; Mark 15:33–41; Luke 23:44–49)

After this, knowing that everything had now been accomplished, and to fulfill the Scripture, Jesus said, “I am thirsty.”


A jar of sour wine was sitting there. So they soaked a sponge in the wine, put it on a stalk of hyssop, and lifted it to His mouth.


When Jesus had received the sour wine, He said, “It is finished.” And bowing His head, He yielded up His spirit.





Jesus’ Side Is Pierced

(Zechariah 12:10–14)

31It was the day of Preparation, and the next day was a High Sabbath. In order that the bodies would not remain on the cross during the Sabbath, the Jews asked Pilate to have the legs broken and the bodies removed. 32So the soldiers came and broke the legs of the first man who had been crucified with Jesus, and those of the other.

33But when they came to Jesus and saw that He was already dead, they did not break His legs. 34Instead, one of the soldiers pierced His side with a spear, and immediately blood and water flowed out. 35The one who saw it has testified to this, and his testimony is true. He knows that he is telling the truth, so that you also may believe.

36Now these things happened so that the Scripture would be fulfilled: “Not one of His bones will be broken.”g 37And, as another Scripture says: “They will look on the One they have pierced.”





The Burial of Jesus

(Isaiah 53:9–12; Matthew 27:57–61; Mark 15:42–47; Luke 23:50–56)



Afterward, Joseph of Arimathea, who was a disciple of Jesus (but secretly for fear of the Jews), asked Pilate to let him remove the body of Jesus. Pilate gave him permission, so he came and removed His body. 

Nicodemus, who had previously come to Jesus at night, also brought a mixture of myrrh and aloes, about seventy-five pounds.

So they took the body of Jesus and wrapped it in linen cloths with the spices, according to the Jewish burial custom.


Now there was a garden in the place where Jesus was crucified, and in the garden a new tomb in which no one had yet been laid. 

And because it was the Jewish day of Preparation and the tomb was nearby, they placed Jesus there.




​The Coming Deliverance of Jerusalem

This is the burden of the word of the LORD concerning Israel.

Thus declares the LORD, who stretches out the heavens and lays the foundation of the earth, who forms the spirit of man within him:

“Behold, I will make Jerusalem a cup of drunkenness to all the surrounding peoples. Judah will be besieged, as well as Jerusalem.

On that day, when all the nations of the earth gather against her, I will make Jerusalem a heavy stone for all the peoples; all who would heave it away will be severely injured.


On that day, declares the LORD, I will strike every horse with panic, and every rider with madness. I will keep a watchful eye on the house of Judah, but I will strike with blindness all the horses of the nations.

Then the leaders of Judah will say in their hearts: ‘The people of Jerusalem are my strength, for the LORD of Hosts is their God.’

On that day I will make the clans of Judah like a firepot in a woodpile, like a flaming torch among the sheaves; they will consume all the peoples around them on the right and on the left, while the people of Jerusalem remain secure there.

The LORD will save the tents of Judah first, so that the glory of the house of David and of the people of Jerusalem may not be greater than that of Judah. On that day the LORD will defend the people of Jerusalem, so that the weakest among them will be like David, and the house of David will be like God, like the angel of the LORD going before them.

So on that day I will set out to destroy all the nations that come against Jerusalem.





Mourning the One They Pierced

(John 19:31–37)



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.

On that day the wailing in Jerusalem will be as great as the wailing of Hadad-rimmon in the plain of Megiddo. The land will mourn, each clan on its own: the clan of the house of David and their wives, the clan of the house of Nathan and their wives, the clan of the house of Levi and their wives, the clan of Shimei and their wives, and all the remaining clans and their wives.


As Jesus hung on the cross, the Bible records that He spoke seven final statements. The third saying, recorded in John 19:26–27, expresses the Lord’s care and concern for His mother: “When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, ‘Woman, here is your son,’ and to the disciple, ‘Here is your mother.’ From that time on, this disciple took her into his home.” The unnamed disciple whom Jesus addressed was the apostle John himself.

Despite His excruciating physical agony, Jesus was concerned about the welfare of His mother and the pain she was experiencing. With His thoughts on Mary’s future security and protection, Jesus entrusted her into the care of John, His beloved disciple.

Most scholars believe Joseph, Mary’s husband, was already dead by this time. Traditionally, the oldest son in a Jewish family was duty-bound to provide for his mother’s care if she became a widow. By entrusting Mary to John’s care, Jesus was fulfilling His family responsibility as a devoted son.

Typically, a dying son would commit his mother into the care of another member of his immediate family. In the case of Jesus, that would have been James, Jude, or another male sibling. But Jesus knew that none of His half-brothers were disciples yet—they had not accepted Christ’s claims or committed to His mission. Thus, Jesus most likely chose John out of profound spiritual concern for His mother. Even in death, Christ was focused on spiritual matters.

With the words, “Woman, behold your son,” Jesus invited His mother to look to John, His much-loved disciple and friend, to be her son now. Jesus was departing from her, but John would take the Lord’s place in her life as much as was possible. John was the only apostle brave enough to take a stand with the women who had accompanied Jesus to the cross (Luke 23:49; Mark 15:40; John 19:25). The rest of Christ’s disciples had scattered, abandoning the Lord in fear (John 16:32).

There is no disrespect in the Lord’s use of the title woman instead of mother. He had addressed her as “Woman” before (John 2:4). The address may sound disrespectful in English, but not in Greek. Woman was, in fact, “a highly respectful and affectionate mode of address” (Marvin Vincent, Word Studies in the New Testament, Charles Scribner’s Sons, 1887, entry for Jn. 2:4). The Amplified Bible translates it as “[Dear] Woman.”

A symbolic meaning can be drawn from Jesus’s words “Woman, behold your son.” Establishing the family of God was at the heart of Christ’s mission and ministry. Through relationship with Jesus Christ, believers become members of a new family (John 1:12). As the Lord completed His earthly ministry, His words to Mary, “Woman, behold your son,” and to John, “Here is your mother,” were profoundly illustrative of God’s new family being born at the foot of the cross.

In the beginning God created the heavens and the earth, and He pronounced that everything was very good (Genesis 1:31). Yet mankind sinned, marring God’s creation. The world was “good” no longer. From Genesis 3 through Revelation 20, the earth and everyone in it experiences sin and death (Romans 5:12). Yet something will change after the great white throne judgment. After sin is eternally judged, God promises a new heaven and a new earth where suffering, pain, sin, and death cease for all eternity. This future creation gives believers hope and affects our lives on earth as we eagerly await for this promise to be fulfilled: “Behold I make all things new” (Revelation 21:5, NKJV).

In Revelation 21, John recounts seeing the new heaven and new earth. He sees a magnificent Holy City, where God dwells among His people. It is here that God promises to wipe every tear from His people’s eyes. There will be no more death, mourning, crying, or pain. Finally, all creation will be free from the reign and effects of sin. After observing all this, John sees Jesus seated on the throne declaring, “Behold I make all things new.” This new heaven and earth is what believers long for, along with all creation (see Romans 8:19).

When someone trusts in God for salvation, the Holy Spirit indwells him, and he becomes a new creation. “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” (2 Corinthians 5:17). The believer is no longer bound by sin; we become new creations, able to please God and live in His ways. Galatians 2:20 sums up our newness well: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” No longer do we live for ourselves, but we live for the One who is life (John 1:3–4). A transformation occurs in those who surrender to God, and of them it can also be said, “Behold I make all things new.”

Becoming a new creation affects the way we live. God’s Word reminds us to put off our former, sinful ways of life (Ephesians 4:22–24, Colossians 3:9). Instead of living in sin and for ourselves, we are called to “put on the new self, which is being renewed in knowledge in the image of its Creator” (Colossians 3:10, ESV). Regeneration happens at the moment of salvation, but sanctification continues as we grow in faith and in His likeness (2 Corinthians 3:18). Some ways we grow are through studying God’s Word, praying, having fellowship with other believers, and suffering. “Behold I make all things new” is a statement that affects the way we live when we trust Christ for salvation.

“Behold I make all things new” is a truth anticipated from the beginning. When Adam and Eve sinned, God gave glimpses of this promise as He meted out judgment on sin and promised the Messiah (Genesis 3). The prophet Isaiah declares that salvation is found in God alone and that He will certainly judge sin, and he prophesies of the new heaven and new earth: “See, I will create new heavens and a new earth. The former things will not be remembered” (Isaiah 65:17). This sinful, depraved world is not God’s ultimate destiny for those who trust in Him, and we, like Paul, long for the time when God will “bring unity to all things in heaven and on earth under Christ” (Ephesians 1:10).

Decay, destruction, death, and evil are all part of our lives on this earth. Even nature groans to be delivered from the curse (Romans 8:22). Yet Jesus’ declaration, “Behold I make all things new,” affords the hope that one day we will be free from the consequences and effects of sin and will live with Him in a new heaven and earth. This truth makes us live with eager expectation, seeking to know Him more, become more like Him, and make Him known. Our hopeful future is what changes how we live as we await Jesus’ making all things new.

John wrote the book of Revelation near the end of the first century AD, and the book begins its conclusion with Jesus’ admonition, “Behold I am coming soon!” (Revelation 22:7, ESV). The New King James Version reads, “Behold I am coming quickly.” Nearly two thousand years ago, Jesus made this proclamation, and He still hasn’t come back yet. It is fair to ask what Jesus meant when He said, “Behold I am coming soon.” The Greek word translated “soon” here is tachus, a word that denotes immediacy and suddenness.

To understand the immediacy and suddenness of Jesus’ coming, even though it has been delayed for two millennia, consider Jesus’ exhortation that His listeners should make friends “quickly” (tachus) with their opponents at law “while you are still together on the way” (Matthew 5:25). The speed of the action itself is to be set in motion when the conditions are in place—“when you are on the way to court” (NLT).

After the resurrection of Jesus, an angel spoke to Mary Magdalene and the other Mary, telling them to come see the place where Jesus had been lying and to go “quickly” (tachus) and tell the disciples (Matthew 28:6–7). Per the angel’s instructions, before the women could go “quickly,” they had to see the place where Jesus had been. When they left, they did so “quickly” (Matthew 28:8), but, even then, they encountered Jesus and talked with Him (Matthew 28:9–10). So, they moved with haste, but there were several circumstances that delayed their arrival to tell the disciples the good news. In the same way, the book of Revelation presents a series of events that will precede Jesus’ return to earth. He says, “Behold I am coming quickly” (NKJV), but He doesn’t say He is coming right away. Jesus’ coming will be sudden and hasty, but there are many prophetic fulfillments that will happen before He comes.

Paul illustrates the idea of suddenness coupled with delay in 1 Corinthians 15 when he unveils the mystery that we shall not all sleep but we shall all be changed (1 Corinthians 15:51). In a moment so sudden that it can be compared to a twinkling of an eye (1 Corinthians 15:52), that transformation will occur. The event will happen “quickly,” but it might not happen soon (though imminent, the rapture has been delayed for two millennia). When it happens, it will happen suddenly and completely. Even though Paul doesn’t use the word tachus in this context, he shows that an event can happen quickly even if it is preceded by a lengthy delay.

Jesus says, “Behold I am coming quickly!” When He comes, He will judge and reward. The prophecy about His sudden coming is given to encourage believers that they can trust Him, that the time is short, and that they should make the most of the time they are given (see Ephesians 5:16).


The Purpose of the 70 Weeks

The prophecy contains a statement concerning God’s six-fold purpose in bringing these events to pass. Verse 24 says this purpose is 1) “to finish transgression,” 2) “to put an end to sin,” 3) “to atone for wickedness,” 4) “to bring in everlasting righteousness,” 5) “to seal up vision and prophecy,” and 6) “to anoint the most holy.”

Notice that these results concern the total eradication of sin and the establishing of righteousness. The prophecy of the 70 weeks summarizes what happens before Jesus sets up His millennial kingdom. Of special note is the third in the list of results: “to atone for wickedness.” Jesus accomplished the atonement for sin by His death on the cross (Romans 3:25; Hebrews 2:17).




The Fulfillment of the 70 Weeks

Gabriel said the prophetic clock would start at the time that a decree was issued to rebuild Jerusalem. From the date of that decree to the time of the Messiah would be 483 years. We know from history that the command to “restore and rebuild Jerusalem” was given by King Artaxerxes of Persia c. 444 B.C. (see Nehemiah 2:1-8).

In Daniel 9 it is recorded that Daniel observed in Scripture that the exile of the Jews in Babylon was to last seventy years (2 Chronicles 36:21 and Jeremiah 25:11, for example). After that amount of time, God would allow the people to return to the land of Israel. Daniel recognized that the seventy years were nearly complete, and in Daniel 9 he prays to God, beseeching Him to “incline Your ear and hear” (Daniel 9:18, NKJV).

When Daniel realized that the time of deliverance was near, he praised God (Daniel 9:4) and confessed the nation’s sin—humbly including himself as partner in the nation’s guilt (Daniel 9:5–11a). He recognized that God was faithful to His word when He brought judgment to the nation and that Judah’s punishment was fully justified and deserved (Daniel 9:11–14). After again acknowledging his and the national sin (Daniel 9:15), Daniel asks God to end His wrath for His own sake (Daniel 9:16–17). God had committed to restoring the people after seventy years, and, since that time was at hand, fulfilling the prophecy was a matter of God’s own holiness and character.

Remarkably, Daniel’s request that God incline His ear and hear is not based in selfish motives. Rather, his concern is indeed that God would be proved to be holy. Daniel adds that he is not requesting this cessation of judgment because of his or the nation’s merits—he recognizes that they had none—but because of God’s great compassion (Daniel 9:18). He beseeches God to “incline Your ear and hear” and then echoes his earlier acknowledgement that God would take action for His own sake (Daniel 9:19).

While Daniel was in the midst of this prayer—before he had even finished—God responded. God did indeed incline His ear and hear by sending Gabriel with an answer to the prayer (Daniel 9:20–23). Gabriel presented to Daniel an incredible panorama of God’s prophetic plan and the true elegance of how God would fulfill His promises to the nation of Israel. God’s word would ultimately be fulfilled through the Messiah (Daniel 9:24–27).

Daniel’s righteousness and humility are remarkable. Gabriel acknowledged that, even at the beginning of Daniel’s prayer, God had sent Gabriel to Daniel because Daniel was highly esteemed (Daniel 9:23). Of course, God never promises He will respond to prayers in this way, but we are told that the prayer of a righteous person is effective (James 5:16b). While God isn’t providing new revelation in this current age like He did in Daniel’s time, we should still be as prayerful as Daniel was. In fact, Paul encourages the Thessalonian believers to pray without ceasing (1 Thessalonians 5:17) and instructs them that such prayerfulness with thanksgiving is God’s plan for them (1 Thessalonians 5:18).

It is a wonderful thing that, like Daniel, we can ask God to “incline Your ear and hear.” We can give all our anxiety to Him because He cares for us (1 Peter 5:7). In fact, we don’t need to be anxious for anything; instead, we ought to be prayerful and express our thanksgiving to the Lord (Philippians 4:6). Just like God provided Daniel with what he needed—though in a different way—God will provide us with peace that passes all understanding (Philippians 4:7).

Those who choose prayer and trust during times of anxiety will experience the "peace of God." This peace offers three important positives. First, God's peace is supernatural and unexplainable. It is truly amazing how God can and will respond during times of difficulty.

Second, God's peace "will guard your hearts." The heart was seen as something to protect at all costs, since it influenced all of life (Proverbs 4:23). Paul held the Philippians believers "in my heart" (Philippians 1:7).

Third, God's peace will guard "your minds in Christ Jesus." This concept is connected with love for God and others (Matthew 22:37–40), as well as unity. Throughout Philippians Paul expresses concern about the unity of the Philippian church, especially in the mind (Philippians 1:27; 2:2, 5). He mentions the mind again this time as a statement that unity in the midst of disagreements requires a mind controlled by God's peace.

The identity of the bright morning star in Revelation 22:16 is revealed in the verse itself. Jesus says, “I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star.” This verse is found in the concluding chapter of the book of Revelation, with Jesus confirming His divine nature and His physical lineage connected to David. In His human nature, Jesus is a “root”—He is lowly, humble, and unremarkable—but in His divine nature, Jesus is the “bright Morning Star”—He is majestic and lifted on high.

Some Bible readers find the term bright Morning Star controversial, as a similar term describes someone else in Isaiah 14:12, “How you have fallen from heaven, morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations!” Many theologians and scholars agree that this passage alludes to both the king of Babylon and Satan. How is it possible that the expression morning star also refers to Jesus?

Figurative language works in interesting ways, and one word can have different meanings depending on the context. This is what happens with the expression morning star. For example, consider how the word fire is used figuratively in these sentences:
​


A fire burned within him when he saw his wife wearing that black dress.

The soldiers ravaged the area like fire in a forest.

I’m hoping my talk will light a fire under her.



It should not be surprising or controversial that the Bible uses the term morning star in two different situations with different applications. This occurs with other words like water, son of man, and lion.

Isaiah 43:2a states, “When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you.” Here, water symbolizes an obstacle and a destructive force, akin to the Red Sea blocking the Israelites leaving Egypt.

Isaiah 12:3 uses the word water differently: “With joy you will draw water from the wells of salvation.”

Ezekiel was called a “son of man” in Ezekiel 2:2–3. The same title was used by Jesus throughout His ministry (see Matthew 12:8; Mark 14:62). The devil is compared to a lion (1 Peter 5:8), and so is Jesus (Revelation 5:5).

The use of the expression bright morning star for both Jesus and Satan can also have theological significance. Our enemy is the fallen star that remains fallen, and Jesus is the bright Morning Star that never goes out.

In Revelation 22:16, the title bright Morning Star conveys hope and assurance. The morning star is the harbinger of the day. As night falls away and a new day dawns, the morning star is the most prominent and beautiful of the celestial bodies. And, as the darkness of this evil world gives way to the brightness of God’s glorious kingdom, Jesus Himself will capture our attention as the One who ushers in the brand new day.

John’s statement that there will be no more sea in the new earth is the first of seven things that are “no more.” The other six promises are that the new order of things will have no more death, mourning, weeping, pain (Revelation 21:4), curse (Revelation 22:3), and night (Revelation 21:25; 22:5).

Revelation 21:1 and the statement there was no longer any sea is part of a description of the re-creation of the whole universe, after the tribulation, after the millennium, after the final rebellion. Things will obviously be very different on the new earth from what they are now. The current earth is mostly covered by water, but the new earth will have a different geography and therefore a different climate.

In the end, the key is that God will make everything beautiful in His time. Whatever He has planned for us, it will be for the best. Eye has not seen nor ear heard the wonderful things that God has prepared for those who love Him (1 Corinthians 2:9).

When Paul first came to Corinth, he did not present the gospel to them with lofty speech and impressive arguments. He presented the truth as simply as he could so their faith would be based on God's power and not human wisdom. Only those with God's Spirit can understand the truths revealed by God, including Christ crucified for human sinfulness. Those without God's Spirit are limited to what can be observed and worked out with human reason. God's Spirit makes it possible for us to understand and believe spiritual things.

Paul has been comparing human wisdom with God's wisdom in the previous verses. Human wisdom is based on what can be observed by the human senses and worked out from human logic and reason. It was highly valued by the intellectuals of Paul's day. Reason and knowledge are applauded in the Bible, but not given the same lofty status as they are in an ungodly world (Proverbs 1:5; Colossians 2:8).

The problem with human wisdom is that it has no way of accessing God's wisdom. God's wisdom must be revealed and then believed or else it remains secret and hidden (Isaiah 55:8–9). God established His wisdom before time began. It always included His plan to sacrifice His own Son to pay for human sin and make it possible for those who believe to share in His glory forever. The rulers of this age could never have known that.

Paul now quotes from Isaiah 64:4 to sum up these ideas and reveal that the motive behind God's secret wisdom has always been to provide for His people. Isaiah wrote that no eye has seen, ear has heard, or human heart has imagined what God has prepared for those who love Him.

How could we know? Human wisdom can't bring us to the understanding that the Creator God loves His people or that He has prepared the glories of eternity to share with them. At best, we can understand this by the intellect. But we cannot trust in it without faith in God (James 2:19). We must believe by faith.


However, as it is written:

 "What no eye has seen,what no ear has heard,and what no human mind has conceived" —the things God has prepared for those who love him--


The New Jerusalem, which is also called the tabernacle of God, the Holy City, the city of God, the Celestial City, the city foursquare, and heavenly Jerusalem, is literally heaven on earth. It is referred to in the Bible in several places (Galatians 4:26; Hebrews 11:10; 12:22–24; and 13:14), but it is most fully described in Revelation 21.

In Revelation 21, the recorded history of man is at its end. All the ages have come and gone. Christ has gathered His church in the Rapture (1 Thessalonians 4:15–17). The tribulation has passed (Revelation 6—18). The battle of Armageddon has been fought and won by our Lord Jesus Christ (Revelation 19:17–21). Satan has been chained for the 1,000-year reign of Christ on earth (Revelation 20:1–3). A new, glorious temple has been established in Jerusalem (Ezekiel 40—48). The final rebellion against God has been quashed, and Satan has received his just punishment, an eternity in the lake of fire (Revelation 20:7–10.) The great white throne judgment has taken place, and mankind has been judged (Revelation 20:11–15).

In Revelation 21:1 God does a complete make-over of heaven and earth (cf. Isaiah 65:17; 2 Peter 3:12–13). The new heaven and new earth are what some call the eternal state and will be “where righteousness dwells” (2 Peter 3:13). After the re-creation, God reveals the New Jerusalem. John sees a glimpse of it in his vision: “The Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband” (Revelation 21:2). This is the city that Abraham looked for in faith (Hebrews 11:10). It is the place where God will dwell with His people forever (Revelation 21:3). Inhabitants of this celestial city will have all tears wiped away (Revelation 21:4).

The New Jerusalem will be fantastically huge. John records that the city is nearly 1,400 miles long, and it is as wide and as high as it is long—the New Jerusalem being equal in length, width, and depth (Revelation 21:15–17). The city will be dazzling in every way. It is lighted by the glory of God (verse 23). Its twelve foundations, bearing the names of the twelve apostles, are “decorated with every kind of precious stone” (verse 19). It has twelve gates, each made of a single pearl, bearing the names of the twelve tribes of Israel (verses 12 and 21). The street will be made of pure gold (verse 21).

The New Jerusalem will be a place of unimagined blessing. The curse of the old earth will be gone (Revelation 22:3). In the city are the tree of life “for the healing of the nations” and the river of life (verses 1–2). It is the place that Paul spoke of: “In the coming ages [God] might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus” (Ephesians 2:7). The New Jerusalem is the ultimate fulfillment of all God’s promises. The New Jerusalem is God’s goodness made fully manifest.

Who are the residents of the New Jerusalem? The Father and the Lamb are there (Revelation 21:22). Angels are at the gates (verse 12). But the city will be filled with God’s redeemed children. The New Jerusalem is the righteous counter to the evil Babylon (Revelation 17), destroyed by God’s judgment (Revelation 18). The wicked had their city, and God has His.

To which city do you belong? Babylon the Great or the New Jerusalem? If you believe that Jesus, the Son of God, died and rose again and have asked God to save you by His grace, then you are a citizen of the New Jerusalem. “God raised [you] up with Christ and seated [you] with him in the heavenly realms in Christ Jesus” (Ephesians 2:6). You have “an inheritance that can never perish, spoil or fade” (1 Peter 1:4). If you have not yet trusted Christ as your Savior, then we urge you to receive Him. The invitation is extended: “The Spirit and the bride say, ‘Come!’ And let the one who hears say, ‘Come!’ Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (Revelation 22:17).

​One of God’s promises concerning the eternal state is that the nations of the world will have healing. The question comes up, though, as to why exactly healing is needed. Isn’t the New Jerusalem a place of perfection already?

The promise of the healing of the nations is found in Revelation 22, after the creation of the new heaven and new earth (Revelation 21:1). John writes, “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever” (Revelation 22:1–5).

The healing of the nations is linked to the tree of life, as God reestablishes Eden. It is the leaves of this tree that are said to be “for the healing of the nations” (Revelation 22:2). It is possible that the tree of life in the New Jerusalem is literal and that its leaves and various fruits will somehow enrich our existence in the eternal state. All the nations represented there will be “healed” of their divisions and strife in their equal access to the tree of life.

It is also possible that the tree of life in the New Jerusalem is symbolic and that its “healing” signifies the eternal life that all will enjoy there. The different fruits it bears could represent the unlimited variety of our existence in heaven. The clear flowing river that waters the tree could picture the spiritual life of God’s redeemed—the “living water” Jesus promised in John 4:13–14.

The healing the tree of life’s leaves provide is not the healing of the wounds of battle—warfare will have ended. The healing is not needed for combating sickness—there will be no more sickness, death, or pain (Revelation 21:4). No, the “healing” is a reference to the perpetual blessing of the new heaven and earth; never again will the world be plagued by physical disorders or spiritual malaise or corruption. There will be no more warfare, no strife, no conflicting factions. God will heal all that ails His creation, and there will be no more curse (Revelation 22:3).

In the eternal state, everything will be blessed, and the tree of life represents that blessedness. There will be perfect sinlessness, perfect government, perfect service to God, perfect communion, and perfect glory. It is impossible for us to imagine being totally separated from sin and living in a glorified state before God. But the Lord assures us that “these words are trustworthy and true” (Revelation 22:6).

All the members of the Trinity are coexistent, co-eternal, and co-equal. God eternally exists in three Persons who are in complete unity. One God but three Persons. God has revealed Himself to us as Father, Son, and Holy Spirit.

In Matthew 28:19, as part of the Great Commission, Jesus said, “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” The Holy Spirit is often called the third Person of the Trinity because, in this “Trinitarian formula,” He is listed third.

The Spirit is also the third Person of the Trinity because, in the progress of revelation, He was the third to be revealed as an individual Person. In Genesis 1:2 the Spirit of God is hovering over the waters at creation. Later, the Spirit of the Lord would come upon a person (Samson, for instance, in Judges 13—16) to accomplish a specific task. However, these references would have been understood as “the power of God” rather than a specific personality who is God.

It is not until Jesus is on earth that we begin to understand the Trinity. The Father (the first Person) sent the Son (the second Person). However, the Son said that, when He left the world, He would send a third Person who was God—the Holy Spirit (John 14:16–17; 16:12–15). From Jesus’ words, it is clear that the Holy Spirit is not just the impersonal power of God but God Himself—a third Person who was not previously revealed. The Spirit is God, but He is neither the Father nor the Son. He is a third individual—a third Person.

When Christians use the terms first, second, and third in relation to the Persons of the Trinity, they are not suggesting that different Persons of the Trinity are more importance than others. Each Person is equally significant. In the words of the Athanasian Creed, written, as we think, by Athanasius, an archbishop of Alexandria in the fourth century AD, “We worship one God in trinity and the Trinity in unity, neither confusing the persons nor dividing the divine being. For the Father is one person, the Son is another, and the Spirit is still another. But the deity of the Father, Son, and Holy Spirit is one, equal in glory, coeternal in majesty. . . . And in this Trinity, no one is before or after, greater or less than the other; but all three persons are in themselves, coeternal and coequal; and so we must worship the Trinity in unity and the one God in three persons.”

As God exists, all three Persons are co-equal. However, as God has revealed Himself to us and as He interacts with us, each Person of the Trinity has taken on certain roles. The Spirit directs attention to the Son (John 16:14), and the Son directs attention to the Father (John 14:13). In this sense, also, the Holy Spirit is third.

 the Bible is clear that the One True God exists eternally in three Persons: Father, Son, and Spirit. We properly speak of three Persons who share the same divine essence and nature: God the Father, God the Son, and God the Holy Spirit.

Each Person of the Godhead is coequal and coeternal—no one of them is inferior to the others (John 1:1–2). Each member of the Trinity is distinct in Personhood and fulfills a different role or function.

With that foundation, we can look at who God the Spirit is.

God the Spirit is the third Person of the Trinity and proceeds from God the Father through God the Son (John 15:26). The Spirit is fully God and has eternally existed as such (Genesis 1:1–2; Hebrews 9:14). As God, the Spirit possesses all the divine attributes, including omniscience (1 Corinthians 2:10–11), omnipotence (Luke 1:35), and omnipresence (Psalm 139:7–10). God the Spirit is of the same essence as God the Father and God the Son but distinct in Personhood from them and submits Himself to them (John 14:26, 16:7).

God the Spirit is a person and not simply a force. In other words, He has personality—a mind, emotions, and a will. The Spirit has distinctive traits and character, including the ability to encourage (Acts 9:31), comfort (John 14:26), and be lied to (Acts 5:3).

God the Spirit has worked throughout redemptive history in a variety of ways to enact the will of God. He is the power of God and was instrumental in creating the heavens, the earth, and humanity (Genesis 1—2). God the Spirit guided the Israelites as they journeyed to the Promised Land (Isaiah 63:11–14). Today, He guides believers as they await the return of God the Son (John 16:13). God the Spirit temporarily and situationally indwelled certain people in the Old Testament (predominantly Israelite kings and prophets) to empower them for service to God (1 Samuel 16:13; Micah 3:8). Today, God the Spirit permanently indwells believers to empower them for service to God (1 Corinthians 3:16; Ephesians 2:22). He convicts the world of sin, righteousness, and judgment (John 16:8). Throughout history, God the Spirit “carried along“ the authors of the biblical texts to ensure the Word of God was established as trustworthy and true (2 Peter 1:20–21; cf. 1 Corinthians 2:12–13; 2 Timothy 3:16–17).

God the Spirit also intercedes for believers before God (Romans 8:27). He reminds them of everything that God the Son taught and baptizes them into His body (John 14:16–26; 1 Corinthians 12:13–14). Through this advocacy and baptism, God the Spirit works to unify and sanctify believers to conform them to the image of Christ (Romans 8:5–17, 29). This lifelong process of sanctification involves guiding and directing believers in their affairs (Acts 10:19–20), gifting them with certain talents and abilities for service in the church (Romans 12:6–8; 1 Corinthians 12:4–11), searching their hearts and helping them in their weaknesses (Romans 8:26–27), unifying them in their differences (1 Corinthians 12:13), and imparting divine wisdom (Proverbs 2). By and through the power of God the Spirit, believers are washed, sanctified, and justified in the name of God the Son (1 Corinthians 6:11).

​In Psalm 110:1, David says, “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (ESV). In Matthew 22:44, Jesus quotes this verse in a discussion with the Pharisees in order to prove that the Messiah is more than David’s son; He is David’s Lord.

The clause the LORD says to my Lord contains two different Hebrew words for “lord” in the original. The first word is Yahweh, the Hebrew covenant name for God. The second is adoni, meaning “lord” or “master.” So, in Psalm 110:1, David writes this: “Yahweh says to my Adoni. . . .” To better understand Jesus’ use of Psalm 110:1, we’ll look at the identity of each “Lord” separately.

The first “Lord” in “the LORD says to my Lord” is the eternal God of the universe, the Great I AM who revealed Himself to Moses in Exodus 3.

This self-existent, omnipotent God speaks in Psalm 110 to someone else who is also David’s “Lord.”

The second “Lord” in “the LORD says to my Lord” is the Messiah, or the Christ.

 Psalm 110 describes this second “Lord” as follows:


He sits at God’s right hand (verse 1)

 He will triumph over all His enemies and rule over them (verses 1–2)

He will lead a glorious procession of troops (verse 3)

He will be “a priest forever, in the order of Melchizedek” (verse 4)

He will have divine power to crush kings, judge nations, and slay the wicked (verses 5–6)

 He will find refreshment and be exalted (verse 7)

In Matthew 22:44, Jesus unmistakably identifies the second “Lord” of Psalm 110:1 as the Messiah, and the Pharisees all agree that, yes, David was speaking of the Messiah. When David wrote, “The LORD says to my Lord,” he distinctly said that the Messiah (or the Christ) was his lord and master—his Adoni.

A common title for the Messiah in Jesus’ day was “Son of David,” based on the fact that the Messiah would be the descendant of David who would inherit the throne and fulfill the Davidic Covenant (see 2 Samuel 7). Jesus capitalizes on the Jewish use of the title “Son of David” to drive home His point in Matthew 22. “While the Pharisees were gathered together, Jesus asked them, ‘What do you think about the Messiah? Whose son is he?’ ‘The son of David,’ they replied. He said to them, ‘How is it then that David, speaking by the Spirit, calls him “Lord”? For he says, “‘The Lord said to my Lord: “Sit at my right hand until I put your enemies under your feet.”’” If then David calls him “Lord,” how can he be his son?’” (Matthew 22:41–45).

Jesus’ reasoning is this: “Son of David” is your title for the Messiah, yet David himself calls Him “Lord.” The Messiah, then, must be much more than just a son—a physical descendant—of David. According to Psalm 110:1, this “Son of David” was alive during David’s time and was greater than David. All of this information is contained in the statement that “the LORD says to my Lord.” Jesus is David’s Lord; He is the Christ, the Jewish Messiah, and Psalm 110 is a promise of Jesus’ victory at His second coming.

Another important point that Jesus makes in Matthew 22 is that David wrote the psalm under the guidance of the Holy Spirit; David was “speaking by the Spirit,” Jesus says (verse 43). Clearly, Jesus taught the inspiration of Scripture. When David wrote, “The LORD says to my Lord,” he was recording exactly what God wanted him to write.

Containing 176 verses, Psalm 119 is the longest single chapter in the Bible. The author of Psalm 119 is unknown, but most scholars agree that it was written by David, Ezra, Daniel, or Jeremiah. Each of these proposed authors suffered serious difficulties in his life, and the author of Psalm 119 reflects that in descriptions of plots, slanders, and taunts against him (verses 23, 42, 51, 150 ), persecutions (verses 61, 86, 95, 110, 121, 134, 157, 161), and afflictions (verses 67, 71, 143, 153). The persecution and affliction of the man (and woman) of God is a major theme of Psalm 119.

Another prominent theme in Psalm 119 is the profound truth that the Word of God is all-sufficient. Psalm 119 is an expansion of Psalm 19:7–9: “The law of the LORD is perfect, reviving the soul. The statutes of the LORD are trustworthy, making wise the simple. The precepts of the LORD are right, giving joy to the heart. The commands of the LORD are radiant, giving light to the eyes. The fear of the LORD is pure, enduring forever. The ordinances of the LORD are sure and altogether righteous.” There are eight different terms referring to the Word of God throughout the psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalm 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God ascribed to Scripture in Psalm 119:


1. Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

2. Trustworthiness (verse 42)

3. Truthfulness (verses 43, 142, 151, 160)

4. Faithfulness (verse 86)

5. Unchangeableness (verse 89)

6. Eternality (verses 90,152)

7. Light (verse 105)

8. Purity (verse 140)


The format of Psalm 119 is an alphabetic acrostic, meaning that the first letters of each line in Hebrew follow through the alphabet, 8 lines per letter, thus 8 lines x 22 letters in Hebrew = 176 lines. One message of this psalm is that we are to live a lifestyle that demonstrates obedience to the Lord, who is a God of order (hence the acrostic structure), not of chaos.

The psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. The author of the psalm is a man who has known great trouble in his life, but also one who has come through it with a deep and passionate understanding of God’s unfailing love and compassion (Psalm 119:75–77). Throughout his affliction, the author clings to the truths he learns from the Scriptures, which are eternal and “stand firm in the heavens” (Psalm 119:89–91). His love for the Word of God and his dedication to remember it and live by it is a theme that is repeated over and over (verses 11, 15–16, 24, 34, 44, 47, 55, 60, etc.).

These are the lessons for us in this great psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17). The Scriptures are a reflection of God’s nature, and from them we learn that we can trust His character and His plan and purposes for mankind, even when those plans include affliction and persecution. Blessed indeed are we if our delight is in the law of the Lord, and on His law we meditate day and night (Psalm 1:2).


The Parable of the Wheat and the Weeds, or Tares, is filled with spiritual significance and truth. But, in spite of the clear explanation of the parable that Jesus gave (Matthew 13:36-43), this parable is very often misinterpreted. Many commentaries and sermons have attempted to use this story as an illustration of the condition of the church, noting that there are both true believers (the wheat) and false professors (the weeds) in both the church at large and individual local churches. While this may be true, Jesus distinctly explains that the field is not the church; it is the world (v. 38).

Even if He hadn’t specifically told us the world is the setting of the story, it would still be obvious. The landowner tells the servants not to pull up the weeds in the field, but to leave them until the end of the age. If the field were the church, this command would directly contradict Jesus’ teaching in Matthew 18, which tells us how to deal with unrepentant sinners in the church: they are to be put out of the fellowship and treated as unbelievers. Jesus never instructed us to let impenitent sinners remain in our midst until the end of the age. So, Jesus is teaching here about “the kingdom of heaven” (v. 24) in the world.

In the agricultural society of Christ’s time, many farmers depended on the quality of their crops. An enemy sowing weeds would have sabotaged a business. The tares in the parable were likely darnel because that weed, until mature, appears as wheat. Without modern weed killers, what would a wise farmer do in such a dilemma? Instead of tearing out the wheat with the tares, the landowner in this parable wisely waited until the harvest. After harvesting the whole field, the tares could be separated and burned. The wheat would be saved in the barn.

In the explanation of the parable, Christ declares that He Himself is the sower. He spreads His redeemed seed, true believers, in the field of the world. Through His grace, these Christians bear the fruit of the Spirit (Galatians 5:22-24). Their presence on earth is the reason the “kingdom of heaven” is like the field of the world. When Jesus said, “The kingdom of heaven is at hand” (Matthew 3:2; 4:17), He meant the spiritual realm which exists on earth side by side with the realm of the evil one (1 John 5:19). When the kingdom of heaven comes to its fruition, heaven will be a reality and there will be no “weeds” among the “wheat.” But for now, both good and bad seeds mature in the world.

The enemy in the parable is Satan. The field is the world. The devil tries to destroy Christ’s work by placing wicked people and false believers in the world to work unrighteousness. But the church’s job is not to rid the world of sinners (except through conversion) any more than it is the wheat’s job to pluck up the tares. In the parable, Christ allows the tares to remain until His return. At that time, angels will separate the just from the unjust and the true from false believers. Judgment is coming; in the meantime, God takes steps to ensure that His children are not adversely affected by His judgment on the wicked. God does not want to “uproot the wheat,” no matter how many tares there are (Matthew 13:29).

Tares, especially in the early stages of growth, resemble wheat. Likewise, a false believer may resemble a true believer, at least superficially. In Matthew 7:22, Jesus warned that many profess faith but do not know Him. Thus, each person should examine his or her own relationship with Christ (2 Corinthians 13:5). The book of 1 John is an excellent test of salvation.

Jesus Christ will one day establish true righteousness. After He raptures the church out of this world, God will pour out His righteous wrath on the world. During that tribulation, He will draw others to saving faith in Jesus Christ. At the end of the tribulation, all unbelievers will be judged for their sin and unbelief; then they will be removed from God’s presence. True followers of Christ will reign with Him. The “wheat” will be gathered into God's “barn” (Matthew 13:30). What a glorious future for the “wheat”!

At the Last Supper, Jesus warned Simon Peter that a test of faith was coming: “Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat” (Luke 22:31, NKJV). The outspoken disciple seemed to be in the same predicament as Job when Satan sought to put him to the test (Job 1—2). Satan wanted to “sift Peter as wheat,” which means that he wished to shake Peter’s faith so forcefully that he would fall, proving that God’s faithful servant was lacking.

It was not just Peter who was in danger, though. The word for “you” in Luke 22:31 is plural. Jesus was speaking to Peter, informing him that Satan had his sights set on all the disciples. Some translations, such as the Berean Standard Bible, specify the whole group: “Simon, Simon, Satan has asked to sift each of you like wheat.”

The name Satan means “adversary” or “accuser.” He accuses God’s people of doing wrong (Zechariah 3:1; Revelation 12:10). As Peter would later testify, the devil “prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8).

Sift as wheat is a metaphor that could also be expressed as “shake someone apart” or “break a person down.” Amos 9:9 gives us a similar image of God shaking Israel: “For I will give the command and will shake Israel along with the other nations as grain is shaken in a sieve, yet not one true kernel will be lost” (NLT).

In biblical times, wheat or other grain was sifted through a sieve or large strainer. As it was shaken violently, the dirt and other impurities that clung to the grain during the threshing process would separate from the good, usable grain.

In sifting Peter and the other disciples as wheat, Satan’s goal was to crush them and wreck their faith. In truth, the adversary wants to destroy the faith of every believer (John 10:10). But Jesus assured Peter, “I have pleaded in prayer for you, Simon, that your faith should not fail. So when you have repented and turned to me again, strengthen your brothers” (Luke 22:32, NLT). Peter’s leadership role in the early church proved that the Lord’s prayer for Peter was answered.

Jesus did not promise to remove Peter’s impending test. On the contrary, He predicted that Peter would fail the test by denying Christ three times (Luke 22:34). Trials are to be expected in the Christian life. “We must go through many hardships to enter the kingdom of God,” say the missionaries in Acts 14:22. God uses these experiences for our good (Romans 8:28), to refine our character and strengthen our faith (1 Peter 1:6–7; James 1:2–4,12), and to make us more like Jesus (Romans 8:29).

Whenever we do experience a test, Jesus is with us to strengthen us and intercede for us (Philippians 4:13; Romans 8:26–39). In challenging times, it’s reassuring to remember that Satan’s power to sift Peter as wheat was limited by Christ’s intercession. When Satan comes after us, we should remember that Jesus Christ always lives to intercede for us (Hebrews 7:25).

Jesus was confident that Simon Peter would get back up again and go on to strengthen the other disciples. Another reason the Lord allows us to suffer through experiences of testing is so we can learn how to help others grow in faith: “Even when we are weighed down with troubles, it is for your comfort and salvation! For when we ourselves are comforted, we will certainly comfort you. Then you can patiently endure the same things we suffer” (2 Corinthians 1:6, NLT).

Before Peter’s threefold denial, he was overconfident, trusting in his own strength (Luke 22:33). But after being sifted like wheat, Peter learned that failure is possible because the flesh is weak (see Mark 14:38). Now that he understood how easy it is to fall, Peter would have compassion and mercy for others while helping them avoid the same mistake.

Our true faith and perseverance are revealed not in a walk of sinless perfection but in repentance and restoration. We get up and keep going, like Peter, after we fall. When Satan comes to sift us as wheat, we have an advocate, Jesus Christ, who intercedes for us (John 17:9, 11, 15). He will protect us so that the devil can never destroy our faith and hope (John 10:27–28; Hebrews 7:25). Jesus Christ began a good work in us, and He is faithful to complete it (Philippians 1:6).

Ephesians 5:25–27 uses Christ’s unique role as the one who sanctifies the church as a model for how a husband should love and care for his wife. These verses say that “Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish” (NKJV).

In marriage, a husband should sacrificially love his wife, as Christ loved the church. Unlike marriage, however, husbands do not “sanctify” or “wash” their wives. But this is something that Christ does for His church. In this context, to sanctify is to set apart for God’s purpose and purify from sin. Through faith in the finished work of Christ, believers are set apart as holy and dedicated to God’s service (see Romans 12:1–2; 1 Peter 1:15–16).

In Ephesians 5:26, the expression washing of water is linked to water baptism, as mentioned in Romans 6:3–4. According to Paul, baptism symbolizes the believer’s death to sin and new life in Christ. The reality is that “if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17, ESV). Water for cleansing also played a part in a bride’s preparation for her wedding day.

There may also be a link between Ezekiel 16:1–13 and Ephesians 5:26–27. In the Ezekiel passage, Israel is portrayed as an abandoned girl who becomes a queen. This passage prefigures the New Testament concept of the church as the bride of Christ, who is sanctified and cleansed for Him. The metaphor is further enriched by Ezekiel 36:25, where God promises to “sprinkle clean water on you, and you shall be clean from all your uncleanness, and from all your idols I will cleanse you” (ESV). In Christ, we are thoroughly cleansed.

The culmination of Christ’s sanctifying work is beautifully illustrated in the eschatological visions of Revelation 19:7–9 and 21:2, 9–11. In these passages, the apostle John describes the marriage supper of the Lamb, an event that represents the final consummation of Christ’s relationship with His church. This future event is not only a celebration but a fulfillment of God’s redemptive plan, where Christ presents “the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (Ephesians 5:27, ESV).

Ephesians 5:26 also specifies the agency through which Christ accomplishes His “washing” of the church: it is done “through the word.” In His High Priestly Prayer, Jesus said, “Sanctify them [the disciples] by the truth; your word is truth.” The means by which God justifies, saves, and sanctifies His people is the Word of God (see also John 15:3; James 1:18). It is by the Word that God accomplishes His purpose “to prepare and equip his people to do every good work” (2 Timothy 3:17, NLT).

While the focus of Ephesians 5:26–27 is on Christ’s role, there are practical implications for believers. Because we have been “sanctified” and “washed,” God expects us to “walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:1–3, ESV). Such a “walk,” or lifestyle, is not about earning salvation; rather, it is about responding to God’s grace with reverence and obedience.

The church, as the collective body of believers, plays an important role in the sanctification process. This communal aspect of sanctification is emphasized in Hebrews 10:24–25, which encourages believers “to stir one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (ESV).

The sanctification process is both personal and communal. Individually, believers are called to engage with Scripture, allowing the Word of God to cleanse them from sin and transform their hearts and minds (Psalm 119:105; James 1:22–25). Collectively, the church reflects the holiness and purity of Christ, given to the church through what He accomplished on the cross.

Ephesians 5:26–27 presents profound insights into Christ’s role in the sanctification of His church, drawing from Old Testament allegories and culminating in our future union with Him. Not only does this passage reveal the depth of Christ’s love and sacrifice, but it also calls us to a life of holiness and dedication to God’s service. Let us, then, live out the fulness of our spiritual cleansing, demonstrating to everyone that we belong to Christ, who sanctifies us “by the washing with water through the word.”

​God remains enthroned over the cosmos (Isaiah 40:12-31). Satan is in no way comparable to God because God is incomparably awesome (1 Chronicles 29:11; 2 Timothy 1:7; Colossians 1:16; 1 John 5:18–19). God’s power has no match, and He has no equal. He is the perfect King and governs the universe with righteousness and love (Mark 10:18; Isaiah 28:28; Romans 11:33; Psalm 100:5; 1 John 4:8). Satan’s plans have already been defeated, and he will be subject to eternal torment for his sins (John 12:31; 16:11; Colossians 2:15; Hebrews 2:14; Revelation 20:10). “This is what the Lord says—Israel’s King and Redeemer, the Lord Almighty: I am the first and I am the last; apart from me there is no God” (Isaiah 44:6).

Isaiah 55:10–11 says, “As the rain cometh down, and the snow from heaven, . . . So shall my word be that goeth forth out of my mouth: it shall not return unto me void” (KJV). The word void means “empty.” The remainder of verse 11 explains what it means to “not return void,” saying that God’s Word “will accomplish what I desire and achieve the purpose for which I sent it.”

Rain and snow are part of a cyclical water process. Precipitation comes upon the earth, drains into the land, and produces great benefit in the growth of crops, the refreshment of souls, and the sustaining of life. Rain and snow come from above and do not return back above without accomplishing their purpose. God compares His Word to the rain and snow because, like the precipitation, God’s Word always fulfills His good purposes.

When God says that His Word will not return to Him void, we can know that He has an intention for His Word. God’s Word is from above. He “breathed out” His words to us, and they were recorded in the Bible (2 Timothy 3:16). Every word He gave humanity is purposeful and was given for a reason. Like the rain and snow, God’s words bring forth life (John 6:63) and produce good fruit in our lives. Through His Word, we know that God loves us and that Jesus died to free us from sin and death; we also learn how to live in light of those truths.

When God says that His Word will not return to Him void, we are encouraged to abide in His Word, allowing it to absorb into our lives, soaking it up as the ground soaks up the rain and snow. The truth will not return void as our hearts are changed. God’s Word rebukes us and corrects us when we are wrong, and it trains us in godly living (2 Timothy 3:16–17). His Word is a light guiding us in this dark world (Psalm 119:105). It is relevant to every pressing and practical problem. God’s Word will always accomplish what He desires, whether it is teaching, correcting, training, leading us to Him, revealing our sin, or some other good and profitable end.

When God says that His Word will not return to Him void, we understand that God is sovereign. The promise is that God’s Word will accomplish what He wants it to, not necessarily what we want it to. We may share the Word with the purpose of changing someone’s mind—and the person’s mind doesn’t change. Was God’s Word void? No, but our personal goals may have been different from God’s. Like the wind that “blows wherever it pleases,” the Holy Spirit moves in mysterious ways (John 3:8). And God may use His Word in surprising ways, at surprising times, and in surprising people. We can’t predict exactly how God will use His Word any more than meteorologists can predict with certitude the rainfall and snowfall.

God’s Word will not return void. It is too powerful. When God said, “Let there be light,” the immediate result was that “there was light” (Genesis 1:3). When Jesus said, “Peace! Be still!” the wind ceased and the sea calmed (Mark 4:39). God’s Word will always prosper; God will succeed, and those who receive His Word will be overcomers as well (1 John 5:4).

The phrase mount up with wings like eagles can be found at the end of Isaiah 40, in verse 31, “But they who wait for the Lord shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint” (ESV).

During Isaiah’s lifetime, the dispirited nation of Israel suffered a period of great distress politically as oppressive Assyrian powers invaded and conquered their lands. Isaiah chapters 40–48 contain promises of redemption and deliverance from the suffering. That section of the book starts with the words “Comfort, comfort my people, says your God” (Isaiah 40:1). Israel had nearly given up hope, thinking God had abandoned them, yet Isaiah drives his point home in Isaiah 40:27–31, “Why do you say, O Jacob, and speak, O Israel, ‘My way is hidden from the Lord, and my right is disregarded by my God’? Have you not known? Have you not heard? The Lord is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable. He gives power to the faint, and to him who has no might he increases strength. Even youths shall faint and be weary, and young men shall fall exhausted; but they who wait for the Lord shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint” (ESV).

Ancient Hebrew culture revered eagles as mighty warriors that also cared fiercely for their young. Eagles carry their eaglets to safety, away from the threat of predators. Eagles are also known for their strength and courage in dangerous, turbulent weather, soaring above storm clouds and to safety. Eagles’ wings was a figure of speech commonly used to attribute these fine characteristics to a person. The Lord references eagles’ wings in Exodus 19:1–6, which is a recollection of how God delivered Israel from the Egyptians. In this passage, the Lord gives Moses a message for His people: “You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession” (verses 4–5).

The prophet Isaiah uses wings like eagles in the same way, attributing the great characteristics of eagles to those who remain faithful to God and look forward to their heavenly reward. The phrase mount up is a translation of the Hebrew word ˈalah, which means “to go up, ascend, to go up over a boundary.” Isaiah is communicating the promise that God will provide renewed strength and courage to overcome obstacles, if Israel would only have patience and trust in the Lord’s sovereign timing.

Upon reading Isaiah’s words, perhaps Israel recalled what God had said to them long ago as they fled Egypt, about how the Lord had delivered them “on eagles’ wings” with His great strength and power. Isaiah tells them that they, too, could have access to such deliverance. If they remained faithful to God, they would soar.

Christians today can apply the principle of Isaiah 40:31 by trusting in God’s sovereignty and waiting faithfully for Him. “We do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day” (2 Corinthians 4:16). God in His grace will provide power, strength, and courage to the weary, weak, and downtrodden when they are willing to be patient and wait on Him. God will cause us to mount up on eagles’ wings.

Several elements are required to sustain life. Among the top are food, water, air, and light. In Scripture, Jesus is the source of each of these. He is the “bread of life” (John 6:48), the supplier of “living water” (John 4:10), and the One who fills every creature with the “breath of life” (Genesis 2:7; John 3:8; 20:22). John’s Gospel says, “In him was life, and the life was the light of men” (John 1:4, ESV).

Jesus Christ came into the world to bring life. He is equal to God the Father, who “has life in himself, and he has granted that same life-giving power to his Son” (John 5:26, NLT). The Greek term translated as “life” in John 1:4 is zōē. It means “life source; the inherent capacity for producing (and maintaining) living beings.” This “zoe-life” is an overarching theme in John’s Gospel. As the Creator (John 1:3) and Sustainer of all life (John 5:21; 6:40, 57; 14:6), Jesus offers physical, spiritual, and eternal life to humanity. The life source that is in Him, John reveals, has become “the light of men” (John 1: 4, ESV), “the light of all mankind” (NIV), or “light to everyone” (NLT).

In Him was life, and the life was the light of men means that the life and light of salvation now extend beyond the chosen people of Israel to the whole world. John calls Jesus the “true light that gives light to everyone” (John 1:9), echoing Isaiah’s prophecy that the coming Messiah would “do more than restore the people of Israel” and become “a light to the Gentiles” and bring “salvation to the ends of the earth” (Isaiah 49:6, NLT).

Jesus left no doubt regarding this aspect of His identity. He said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12). While restoring sight to a blind man, Jesus stated, “While I am in the world, I am the light of the world” (John 9:5). And again, Jesus emphasized that He had come to save the whole world: “I have come into the world as a light, so that no one who believes in me should stay in darkness” (John 12:46).

In the Bible, darkness is often a symbol of sin and its effects (John 3:19–20; Matthew 6:23; 2 Corinthians 4:4; Ephesians 4:18). Jesus is the light that pierces all the darkness of this world with the brilliance of His truth (John 1:5). In Him “there is no darkness at all” (1 John 1:5). Those who put their faith in Jesus Christ “believe in the light” and become “children of light” (John 12:35–36).

As the light of men, Jesus calls believers “out of the darkness into his wonderful light” (1 Peter 2:9, NLT), just as Isaiah foretold: “The people who walk in darkness will see a great light. For those who live in a land of deep darkness, a light will shine” (Isaiah 9:2, NLT). Shortly after His blinding-light conversion experience, the apostle Paul testified that, according to the prophets, Israel’s Messiah would bring the message of salvation—“the message of light”—both to Jews and Gentiles (Acts 26:23; cf. Isaiah 42:6–7; 51:4; 53:11). Later Paul wrote, “For God, who said, ‘Let there be light in the darkness,’ has made this light shine in our hearts so we could know the glory of God that is seen in the face of Jesus Christ’” (2 Corinthians 4:6, NLT).

The message of salvation is that Jesus Christ—the “one who is life itself”—is the source of eternal life for all people (1 John 1:2, NLT). Salvation and everlasting life are found only in Him (1 John 5:11). Jesus said, “I am the resurrection and the life. The one who believes in me will live, even though they die” (John 11:25).

As Christians, our life is Jesus (Colossians 3:4). Everything we need comes from Him, in whom “we live and move and have our being” (Acts 17:28). The life that is the light of men continues to shine in this dark world through believers who “live as children of light” (Ephesians 5:8–14; see also 1 John 1:7; 2:8–10; 1 Thessalonians 5:5–6). Jesus taught His followers, “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:14–16).

The apostle John opens his Gospel with a systematic, 18-verse introduction to the Lord Jesus Christ. A key aspect of Christ’s nature that John highlights is that He is the bearer of light. Jesus brings the revelation of God’s life and light into a dark world (verses 4–5). In John 1:6–9, the apostle explains that John the Baptist was merely a witness to the light, but Jesus is the true light: “There was a man sent from God whose name was John [the Baptist]. He came as a witness to testify concerning that light, so that through him all might believe. He himself was not the light; he came only as a witness to the light. The true light that gives light to everyone was coming into the world.”

John the Baptist’s message was illuminating, but he was not the true light. Jesus is the true light, the real thing, the genuine article—God in the flesh. He alone reveals God’s glory in the world because He is God incarnate who “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; see also 1 Timothy 3:16; 1 John 1:1–2; 4:2).

By stating that Jesus is the true light coming into the world, John directly connects Him to Israel’s Messiah as the prophets foretold: “The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned” (Isaiah 9:2; see also Isaiah 49:6; 60:1–2; Malachi 4:2).

Jesus is “the radiance of God’s glory and the exact representation of his being” (Hebrews 1:3). He beams forth the light, truth, and life of God to the world and into the hearts of men and women. Jesus Himself declared, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12; see also John 9:5). At Christ’s transfiguration, Peter, James, and John caught a glimpse of the true light as Jesus’ “face shone like the sun, and his clothes became as white as the light” (Matthew 17:2). In the book of Revelation, John describes Jesus’ face “like the sun shining in all its brilliance” (Revelation 1:16). He is the “bright Morning Star” (Revelation 22:16).

Jesus is the true light of God for those who partake of His salvation. When we receive Jesus Christ as Lord and Savior, He makes God’s “light shine in our hearts” so we can “know the glory of God that is seen in the face of Jesus Christ” (2 Corinthians 4:6). Those who trust in Jesus and “believe in the light” become “children of light” (John 12:35–36, 46). As children of the light, we are called to bring His “salvation to the ends of the earth” (Acts 13:47). Jesus said, “Let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16).

Several elements are necessary to sustain human life: light, air, water, and food are among the most critical. Jesus is the true light means He is our essential source of life. Without light, it is impossible to sustain life of any kind on earth. If the sun ceases to shine, everything will die. Not only is Jesus our light, but He is also the spiritual air we breathe. By His Holy Spirit, He breathes on us the “breath of life” (John 3:8; 20:22). Jesus is also the “living water” who, by His Holy Spirit, becomes in us “a spring of water welling up to eternal life” (John 4:10–14; 7:37–39).

Jesus declared Himself to be “the true bread from heaven” (John 6:32). He is the genuine “bread of life” (John 6:35). He is our life-giving, life-sustaining source. He fully meets all our needs and perfectly satisfies our souls. In John 15:1–17, Jesus revealed that He is “the true vine,” and His Father owns the garden. Christ’s followers are described as fruit-bearing branches. They are the true believers who “abide in the vine.” Jesus is everything we need for life because He is God, “the fountain of life” (Psalm 36:9).

Jesus is the true light is John’s unequivocal way of stating that Jesus Christ is the ultimate, one and only, genuine self-disclosure of God to man. The Word of God became flesh and blood, and Jesus Christ is “the light of the world.” In Him, there is “no darkness at all” (1 John 1:5). His light is our “light and our salvation” (Psalm 27:1). Jesus Christ is the true light of God sent into the world to pierce through the darkness. Through His life, ministry, and message, Jesus brought the light and life of God to bear on everyone He encountered. That light continues to shine on earth through His Church (Ephesians 5:8; Philippians 2:15).

In the first chapter of John, the apostle introduces his readers to Jesus, the Son of God. John writes that Jesus is the pre-existent and co-eternal Word of God who became flesh (John 1:1 and 14), the creator of the universe (verses 3 and 10), the life and true light of men (verses 4, 5, and 9), the only begotten Son of God “full of grace and truth” (verse 14), superior to Moses (verse 17), and the only one who has seen the Father (verse 18). As the Gospel of John unfolds, readers are repeatedly prompted to “come and see” who Jesus is and engage with Him.

In John 1:36, John the Baptist identifies Jesus as the Lamb of God. When two of his own disciples hear this, they immediately begin to follow Jesus (verse 37). One of the disciples was Andrew, Simon’s Peter’s brother (John 1:40). The other, unnamed disciple could be John the apostle (“the disciple whom Jesus loved,” see John 13:23; 19:26; 20:2; 21:7, 20). Jesus turns to both of John’s disciples and asks a simple yet profound question: “What are you seeking?” (John 1:38). The you here is directed at the two men, but it has universal application, as does the same word in John 3:3 and John 3:5. That is, Jesus’ question extends beyond Andrew and the unnamed disciple. Jesus wants to know whether we seek after Him for superficial reasons, such as fame or curiosity, or if we earnestly desire to have our sins forgiven and become genuine disciples. This question challenges everyone who claims to be a disciple of Christ. What are we really seeking?

Jesus knows our thoughts (John 2:24–25), yet He still wants us to articulate what is on our minds. John’s two disciples cannot answer the question, so they reply with a question of their own, “Rabbi” (which means “Teacher”), “where are you staying?” (John 1:38). The word staying means “abiding,” which is how the ASV renders it. In a gentle manner, Jesus says to them, “Come . . . and you will see” (verse 38). It is not an accident that the word come precedes see. We must first come to Jesus before we can fully understand who He is. And the longer we abide (or remain) with Him, the more He reveals Himself to us (verse 41). The disciples come, “and they spent that day with him” (verse 39). They did not delay, and neither should we. Tomorrow is promised to no one (James 4:14). So, if we wish to see Jesus, we must do so today.

“The next day,” Jesus finds Philip and says to him, “Follow me” (John 1:43). Philip then finds Nathanael and says to him, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph” (verse 45). Did Philip come to this conclusion on his own? No, it was revealed to him from heaven (Matthew 16:17). Nathanael skeptically asks, “Can anything good come out of Nazareth?” (John 1:46, ESV). Philip knows that the best remedy for preconceived opinions and doubt is for people to “come and see” the Messiah for themselves (see also John 4:29–30), and that’s what he invites Nathanael to do. Nathanael comes to Jesus and is rid of false presumptions (John 1:48–51).

In John 11:34, Jesus asks where His friend Lazarus is buried. “Come and see, Lord,” they respond. Before Jesus arrives at the tomb, He weeps (verse 35). He wept because He sympathized with those who were suffering (verse 33; Lamentations 3:33; Hebrews 4:15). He wept because He is grieved over sin and death. He wept because He is distressed about His coming crucifixion (Luke 12:50; 22:44). He wept because He dreaded the unimaginable wrath that would be poured upon Him for the sins of everyone (Matthew 26:39; Mark 14:36; Luke 22:42). And He wept because He knew that raising Lazarus to life would prompt the religious leaders to finally put Him to death (John 11:45, 53). Burdened as He was, Jesus still went to Lazarus’ tomb and called him out of the grave (verse 43), and “the dead man came out” (verse 44). As Jesus had told Mary, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live” (John 11:25, ESV). He has the same message for everyone today.

Do we believe that Jesus is the Lamb of God? Do we believe that He is the Messiah, the Christ? Do we believe that He is the resurrection and the life? If so, then let us “come and see” the risen Savior that we may have life and have it abundantly (John 10:10).

In John 7:38, Jesus makes a promise using a metaphor: “Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.” The statement comes at a key moment during the Feast of Booths. In the Gospels, Jesus had much to say about the idea of water and new life.

Earlier, Jesus had told Nicodemus that one had to be born of water and the Spirit in order to enter the kingdom of God (John 3:5). Jesus’ reference to water here was an allusion either to physical birth or to the Jewish concept of washing as a symbol of spiritual cleansing (see Ezekiel 36:25). In John 4:10 Jesus tells the Samaritan woman that He could give her “living water.” This was in contrast to the physical water that the Samaritan woman came to the well to retrieve. That physical water would run out, and she would need to continually return to get more. But Jesus offered the woman water that would never run out—water that would become within the believer “a spring of water welling up to eternal life” (John 4:14).

In John 7, Jesus was in Jerusalem for the Feast of Booths, or the Feast of Tabernacles. John relates what happened and provides commentary: “On the last and greatest day of the festival, Jesus stood and said in a loud voice, ‘Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.’ By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified” (verse 37–39). So, during the feast Jesus offered Himself as the source of the water of life. At the same time, He was signaling the fulfillment of Isaiah 12:3, “With joy you will draw water from the wells of salvation” and pointing to Himself as the water-giving rock in the wilderness (see 1 Corinthians 10:4). Anyone could come to Him and receive the Holy Spirit and the never-ending life He provides.

The timing of Jesus’ offer of living water was perfect. One of the rites performed during the Feast of Booths involved water. Every morning for seven days, a priest led a procession with music from the temple to the nearby pool of Siloam. There the priest filled a golden container with water and carried it back to the temple as the people rejoiced. At the altar, the priest poured the water out, while another priest poured a drink-offering of wine on the other side of the altar. During the libation the people sang the Hallel (Psalms 113—118). On the eighth and final day, according to some sources, the water-pouring ceremony was not repeated. It was during that time—the one day when there was no water—that Jesus stood up in the temple and shouted the news that He Himself was the source of living water. The effect would have been profound. Here was the Messiah, offering “water,” conspicuous in its absence, that stood for the Holy Spirit and eternal life. All that was needed was to come to Jesus in faith.

After offering living water, Jesus adds that rivers of living water would flow from the heart of the believer (John 7:38). Here Jesus alludes to Isaiah 55:1 and Isaiah 58:11—passages that similarly present the Messianic hope in terms of life-giving water (cf. Exodus 17:1–6; Psalm 78:15–16; 105:40–41; Proverbs 18:4; Isaiah 12:3; Ezekiel 47:1–11; and Zechariah 14:8). In stating that rivers of living water would flow from believers, Jesus was claiming to be the fulfillment of Scripture’s water allusions and prophecies. Because He is the Life-giver, those who believe in Him will have eternal life within them and no longer need to seek for life from external sources.

God puts His Spirit within each believer (Romans 8:9), and each believer has eternal life (John 6:47) and the evidence of life (in the Holy Spirit) within. It is in that sense that “rivers of living water” flow from the hearts of believers. Commentator Joseph Benson wrote that the believer “shall receive spiritual blessings, or communications of divine grace, in so great an abundance, that he shall not only be refreshed and comforted himself, but shall be instrumental in refreshing and comforting others” (Benson Commentary on the Old and New Testaments).

Paul describes how, in love, Christ sanctifies His church, washing her with the water of His word (Ephesians 5:25–26). The writer of Hebrews continues the theme, noting that our hearts are sprinkled and “our bodies washed with pure water” (Hebrews 10:22). Peter adds that believers are cleansed as if by water (1 Peter 3:20–21). Finally, in a beautiful portrayal of Jesus’ ministry, John says that the Lamb would be the Shepherd, leading His people to the water of life (Revelation 7:17). This is reminiscent of David’s song of Psalm 23 in which the Shepherd leads David beside quiet waters and restores his soul (Psalm 23:2–3). Jesus is the One who freely gives eternal life. “If you . . . know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!” (Luke 11:13).

Paul describes a time when he was caught up to the third heaven (2 Corinthians 12:2–4). He mentions himself in the third person: “I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows. And I know that this man—whether in the body or apart from the body I do not know, but God knows—was caught up to paradise and heard inexpressible things, things that no one is permitted to tell.”

The word heavens can be used to refer to different realms. Heavens can refer to the sky and the earth’s atmosphere, making it the “first heaven” (Deuteronomy 11:11; Psalm 104:12; Isaiah 55:10). It can also refer to outer space, where the stars and planets are—the “second heaven” (Psalm 8:3; Isaiah 13:10). And it can refer to God’s dwelling place, which is beyond the other “heavens,” a place known as the “third heaven” (Psalm 33:13–14; Isaiah 66:1; Matthew 6:9; Hebrews 7:26; Revelation 11:19). When Paul says that he went to the third heaven, he means that he went to the place where God dwells.

Interestingly, Paul uses the phrase caught up to refer to how he was transported to heaven; it’s the same Greek word used in 1 Thessalonians 4:17 to refer to the rapture of the church. Following his list of “boasts” in 2 Corinthians 11:22–33, Paul further verifies his apostolic office by including his “visions and revelations from the Lord” (2 Corinthians 12:1). The apostle is unsure whether he was physically in the body or apart from the body when he experienced heaven (2 Corinthians 12:2–3). While there, he heard and saw things that he couldn’t describe and was forbidden to relate (verse 4). Some believe this event occurred during Paul’s first missionary journey, when he was stoned and left for dead in Lystra, but we can’t be sure. The privilege of seeing heaven no doubt gave Paul courage to face his later trials and suffering (2 Corinthians 4:17).

Christians today may have not seen the third heaven as Paul did, we can be just as confident of our future in heaven because we are in Christ. The Bible does not tell us everything we might like to know about heaven, but we know that it will be a wonderful place where we will dwell with Christ (John 14:3). Paul knew that being with Christ is far better than anything he could experience on earth (Philippians 1:21–23). Until the day we eternally enter God’s presence, we can state with confidence along with the apostle Paul, “For we live by faith, not by sight. We are confident, I say, and would prefer to be away from the body and at home with the Lord” (2 Corinthians 5:7–8).

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1 Corinthians 15:20 

In verses 13–19, Paul followed a premise to its logical conclusions: What if there is no resurrection from the dead? That's what some among the Corinthians were saying. Paul showed that if such a thing were true, it would mean Christ was not raised from the dead. And if Christ was not raised, the gospel is false, the apostles are liars, and believers in Jesus are still unforgiven for their sin and separated from God. The persecution endured by believers is pointless, and our suffering is meaningless (2 Corinthians 11:24–28).

Thankfully, the logic of this situation does not stop there. Christianity is tied, entirely, to the resurrection of Christ. If there are dire consequences for it being false, it stands to reason there are profound reasons to celebrate if it is true.

Here, Paul throws all the "what if" conclusions aside in a grand declaration of what is indeed true: Christ has been raised from the dead (Matthew 28:6)! Even better for those who believe in Him, Christ was not the last to be raised from the dead. Instead, Paul describes Him as the "firstfruits" of those who have died—those who have "fallen asleep".

The firstfruits were the first of the season's crops given by faithful Jewish people to God. Paul's use of the term here means that Jesus was the first of the crop of "the dead" to be resurrected. His was the prototype for what lies in store for believers in the future (1 Corinthians 15:51; 1 John 3:2). In other words, that harvest has only just begun. As God raised Jesus back to life, He will collect all those who trust in Christ to life, as well, when the time comes.

What does 1 Corinthians 15:52 mean?"Behold!" Paul has declared. He is revealing the mystery of how corrupt, temporary human bodies can possibly enter eternity with God. The short answer is they can't, even if those bodies belong to believers who are guaranteed salvation through faith in Christ. Instead, every born-again Christian will be transformed from their natural body to their glorified heavenly body. This will all happen when Christ returns for His people, as He said he would in John 14:2–3. Not only will the dead be resurrected with transformed, glorified bodies, but those believers who have not died when He returns will be transformed, as well.

The change will be instant: "in the twinkling of an eye." This is translated from the Greek phrase en rhipē opthalmou, which most literally means "flicking the eye" and was the ancient reference to "the blink of an eye." This depicts not only the rapid movement of the eyelid, but the speed at which the eye turns from one direction to another. The underlying point is something so rapid, so instantaneous, that it defies measurement. Paul says it will be accompanied by the blast of a trumpet, something that often accompanied the appearance of God in Scripture. This is the final trumpet blast, because God's people will never be separated from Him again.

Paul, speaking of the living, says "we shall be changed." This should not be taken to mean Paul necessarily expected to be alive when Christ returns. For example, he used "we / us" language to included himself among those who will be resurrected after death in 1 Corinthians 6:14. Paul did not claim to know specifically when Christ would return (Matthew 24:36).

This passage lines up almost exactly with what Paul wrote in 1 Thessalonians 4:15–17. 

“But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit” (2 Corinthians 3:18, NASB).

With those few words—“from glory to glory”—Paul sums up our entire Christian life, from redemption and sanctification on earth, to our glorious eternal welcome into heaven. There is a great deal of content packed into those few words. It’s all so important that Paul labors at great length, from 2 Corinthians 2:14 through the end of chapter 5, to open his readers’ eyes to a great truth. Let’s see why that truth matters so much.

The same Greek word for “glory” is used twice in the phrase from glory to glory, yet each usage refers to something different. The first “glory” is that of the Old Covenant—the Law of Moses—while the second is that of the New Covenant, the gospel of Jesus Christ. Both have astonishing splendor.

The Old Covenant was given to Moses directly from God, written by God’s own finger (Exodus 31:18). That root of our Christian faith is glorious indeed; it’s the glory we’re coming “from.” Yet the New Covenant, the glory we’re going “to,” far surpasses that of the Old.

The transformation is from the glory of the Law. Like the stone it was written on, the Law was inflexible and absolute, applying to all Israelites without much regard for individual circumstances (Hebrews 10:28). Though holy, good, and righteous in itself (Romans 7:12), the Law was, for us sinners, the letter that kills us (2 Corinthians 3:6). The Law was an external force to control behavior. In addition, stone, despite its strength, is earthly and will eventually wear away. The Law was merely a temporary guardian (Galatians 3:23–25) until something better came along.

The transformation is to the glory of the New Covenant, which far surpasses the Old in every way. It forgives us of our sin and gives us sinners life (John 6:63). It is written on believers’ hearts by the Holy Spirit (Jeremiah 31:33; 2 Corinthians 3:3), so our obedience to God springs up from within us by God-given desires rather than by threats of legal punishment. In place of a cold set of writings as a guide for pleasing God, we now have Father, Son and Holy Spirit making their home with us, fellowshipping in loving intimacy, teaching us everything we must know and do (John 14:23; 16:13). That position in Christ is as permanent, eternal, and spiritual as God Himself, rather than temporary and earthly.

Paul is intent on directing Christians to focus on the spiritual glory of the New Covenant rather than the physical glory of the Old, as many Jews in his day refused to do. He compared the two types of glory by recalling how Moses absorbed and reflected God’s glory for a time after being in his presence (2 Corinthians 3:7–11, 13; cf. Exodus 34:29–35). Though Moses’ glow had a spiritual cause, there was nothing spiritual about the effect—any person, regardless of his relationship with God, could see the glow on Moses’ face, which he covered with a veil.

Not so the glory of the New Covenant. That can be seen only with a believer’s spiritual eyes—what Paul is doing his best to open, so that we discern the gospel’s glory. So he writes, “For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ” (2 Corinthians 4:6).

But, as we move from glory to glory, there’s something even more important about the glory of the New Covenant that Christians must understand: its supernatural power to transform us. And that brings us to God’s ultimate purpose and destination for every believer, to transform us into the image of His own beloved Son (2 Corinthians 3:18; Romans 8:28–30; Philippians 3:20–21).

Before he finishes with the topic of being transformed from glory to glory, Paul presents yet one more astonishing claim: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Corinthians 5:17).

This is the invitation the Lord makes to all Christians, to have our lives radically transformed here and now, by opening our eyes to see the glorious journey He is taking us on “from glory to glory.”


Zechariah 12:10
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"And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.

In 1 Peter 1:3–12, the apostle Peter delivers an uplifting sermon about our salvation in Jesus Christ. Peter wants his audience to understand the importance of faith. He says that faith is “tested by fire” (verse 7, NKJV) in order to prove its genuineness.

In the same context, Peter says that, through faith, God protects us by His power until we receive the fullness of salvation and our eternal inheritance (verse 5). This “priceless inheritance” is secure and “beyond the reach of change or decay” (verse 4, NLT). We can rejoice, knowing that joy awaits us, explained Peter. But in the meantime, we “must endure many trials” (verse 6, NLT).

The believer’s faith is “tested by fire” through trials for a specific purpose: “These trials will show that your faith is genuine. It is being tested as fire tests and purifies gold—though your faith is far more precious than mere gold. So when your faith remains strong through many trials, it will bring you much praise and glory and honor on the day when Jesus Christ is revealed to the whole world” (1 Peter 1:7, NLT). Peter asserts that trials serve to authenticate our faith by deepening it and strengthening our commitment to Jesus.

Testing by fire is part of the metalworker’s process to determine the quality of metal and remove all impurities. A goldsmith or silversmith must repeatedly heat the raw metals to extremely high temperatures until they melt. The contaminants rise to the surface in this liquid state and are skimmed off. Only after this refining process of separating the precious elements from the dross can a pure, valuable, and useful object be formed.

The Bible contains many references to God as the refiner who tests His people’s hearts in the fire of adversity. When Peter penned his message, he may have had the suffering of Job in mind. Amid his horrendous ordeal, Job said of God by faith, “He knows where I am going. And when he tests me, I will come out as pure as gold” (Job 23:10, NLT).

Through the prophet Isaiah, God spoke to the remnant of Israel, “I have refined you, but not as silver is refined. Rather, I have refined you in the furnace of suffering” (Isaiah 48:10, NLT). To an end-times group of Jewish survivors, the Lord declared His purpose again: “I will bring that group through the fire and make them pure. I will refine them like silver and purify them like gold. They will call on my name, and I will answer them. I will say, ‘These are my people,’ and they will say, ‘The Lord is our God’” (Zechariah 13:9, NLT).

The Bible tells believers to live with the expectation of being tested by fire. If we are prepared to experience troubles in life, we won’t be so shaken when they come. Solomon observed with matter-of-factness, “Fire tests the purity of silver and gold, but the Lord tests the heart” (Proverbs 17:3, NLT). The psalmist affirmed, “For you, God, tested us; you refined us like silver” (Psalm 66:10).

If you find yourself asking, “Why God? Why are You allowing this suffering?” Remember this: being tested by fire will make you stronger and purer in faith as you remain steadfast through hardship. We can have hope and courage in the face of adversity if we understand that, through it all, God is working His purposes for our good (Romans 8:28). James held that a Christian who perseveres under trial is blessed “because when he has stood the test, he will receive the crown of life that God has promised to those who love him” (James 1:12). Faith that stays true through every fiery test is more valuable than the finest, purest gold.

Messiah comes from the Hebrew word mashiach and means “anointed one” or “chosen one.” The Greek equivalent is the word Christos or, in English, Christ. The name “Jesus Christ” is the same as “Jesus the Messiah.” In biblical times, anointing someone with oil was a sign that God was consecrating or setting apart that person for a particular role. Thus, an “anointed one” was someone with a special, God-ordained purpose.

In the Old Testament, people were anointed for the positions of prophet, priest, and king. God told Elijah to anoint Elisha to succeed him as Israel’s prophet (1 Kings 19:16). Aaron was anointed as the first high priest of Israel (Leviticus 8:12). Samuel anointed both Saul and David as kings of Israel (1 Samuel 10:1; 16:13). All of these men held “anointed” positions. But the Old Testament predicted a coming Deliverer, chosen by God to redeem Israel (Isaiah 42:1; 61:1–3). This Deliverer the Jews called the Messiah.

Jesus of Nazareth was and is the prophesied Messiah (Luke 4:17–21; John 4:25–26). Throughout the New Testament, we see proof that Jesus is the Chosen One: “These [miracles] are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:31). We also hear testimonies that Jesus is “the Messiah, the Son of the living God” (Matthew 16:16). The ultimate evidence that Jesus is indeed the promised Messiah, the Anointed One, is His resurrection from the dead. Acts 10:39–43 is an eyewitness testimony to His resurrection and the fact that “he is the one whom God appointed as judge of the living and the dead.”

Jesus fulfills the role of Prophet, Priest, and King, which is further evidence to His being the Messiah. He is a prophet, because He embodied and preached the Word of God (see John 1:1–18; 14:24; and Luke 24:19); a priest, because His death atones for our sins and reconciles us to the Father (see Hebrews 2:17; 4:14); and a king, because after His resurrection God gave all authority to Him (see John 18:36; Ephesians 1:20–23; and Revelation 19:16).

The Jews of Jesus’ day expected the Messiah to redeem Israel by overthrowing the rule of the Romans and establishing an earthly kingdom (see Acts 1:6). It wasn’t until after Jesus’ resurrection that His disciples finally began to understand what the prophecies in the Old Testament really meant the Messiah would do (see Luke 24:25–27). The Messiah was “anointed” first to deliver His people spiritually; that is, to redeem them from sin (John 8:31–36). He accomplished this salvation through His death and resurrection (John 12:32; John 3:16). Later, Jesus the Messiah will deliver His people from their physical enemies, when He sets up His Kingdom on the earth (see Isaiah 9:1–7).

In a world where faith often faces derision from skeptics and cynics, Scripture reminds us of its value: “These [trials] have come so that the proven genuineness of your faith—of greater worth than gold, which perishes even though refined by fire—may result in praise, glory and honor when Jesus Christ is revealed” (1 Peter 1:7). The apostle wrote his letter to encourage persecuted Christians, as revealed in verse 6. Peter explains that trials act as a refining fire, assuring that our faith will bring rewards when we come before Christ. But how is genuine faith more valuable than gold?

First, Peter emphasizes durability. Gold is precious and long-lasting, but it won’t endure for eternity. Like any other material object, gold has its limits. However, genuine faith has an eternal effect. Not only does salvation come through faith (Ephesians 2:8–9), it also leads to a fulfilling relationship with God that extends beyond this world.

Another quality that makes faith more valuable than gold is its benefit. Both gold and faith are assets, so to speak, for they provide their owners with gain beyond the initial cost, but there’s a difference in value. While gold yields monetary returns, genuine faith leads to rewards that cannot be destroyed. As James stated, “Blessed is the man who has remained steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him” (James 1:12). Undoubtedly, the crown of life is worth more than billions of dollars!

Furthermore, the level of satisfaction gold brings cannot rival that of genuine faith. Gold and other forms of material possessions may offer some form of comfort and happiness, but they are temporary. In fact, the more wealth we have, the more we must spend to protect and maintain it (Ecclesiastes 5:10–11). Genuine faith, on the other hand, leads to a new life, perfect righteousness, reconciliation with God, indwelling of the Spirit, and godly fruit. Anything that connects us to the Source of Life is infinitely better than perishable wealth. Indeed, a relationship with God enables us to steward any level of wealth without becoming enslaved to it.

Speaking of “new life,” the transformed lifestyle that comes from genuine faith cannot be acquired with gold or any form of treasure. Faith produces virtues like love, forgiveness, self-control, and even selflessness, all of which are intangible qualities without a price tag. All the gold in all the world cannot buy love or produce good character.

To conclude, there is a similarity between gold and genuine faith. For gold to become pure, it is heated to remove the impurities. Similarly, our faith is shown to be genuine when we go through the “fire” of trials. The apostle Paul agrees, “Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope” (Romans 5:3–4). Suffering is hard, but it is also a comfort to know our suffering is not in vain. Rather, in suffering God continues to sanctify us, so our faith will become like purified gold.

What does John 16:33 mean?Christ's words, recorded here, are among the most cherished in the gospel of John. This statement combines teaching, remembrance, warning, and encouragement. Becoming a Christian does not guarantee an easy life. In fact, Jesus has made it clear that following Him can lead to persecution (John 16:1–4). The joy held by born-again believers comes from knowing that Christ has already obtained ultimate victory, and nothing in this world can undo that (Romans 8:38–39). That Christ made it clear, in advance, that hard times will come (John 15:20–21) should reassure believers: these situations do not take God by surprise.

Several times during the Last Supper, Jesus has pointed out that He is deliberately giving advance warning (John 13:19; 14:25; 16:4). His explicit purpose for this is encouragement; rather than reacting in fear or confusion, Christians should be aware that those experiences are part of God's greater plan. The book of Hebrews, especially chapter 11, celebrates heroes of the faith who chose to "hold fast" and trust in God. That trust, Scripture shows, was well-placed, even if fulfillment of God's promises didn't come until after those believers had passed into eternity.

The "peace" Jesus speaks of is not worldly comfort, or even happiness. This is the confident "rest" (Matthew 11:28–30) believers experience when they set aside anxiety (Matthew 6:25–34), and trust God to work out His will.

As is common in both ancient literature and biblical prophecy, Jesus speaks of something guaranteed by God as if it has already happened. Prior to this Last Supper (John 13:1–5), Christ overcame the temptations of a human life (Hebrews 4:15) and the direct lures of Satan (Matthew 4:1–11). The greater victory, however, will come after His arrest (John 18:1–3) and crucifixion (John 19:18), when He is raised from the dead (John 20:19).

This final statement of confidence leads into one of the holiest portions of the Bible: Christ's High Priestly Prayer in chapter 17.

The apostle Paul’s singular ambition in life was to know Jesus Christ experientially. More than merely acquiring superficial head-knowledge, Paul wanted to connect with Jesus on the closest possible relational level: “My goal is to know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death” (Philippians 3:10, HCSB).

Nothing else in life mattered to Paul. He was willing to lose every earthly possession and pursuit for the sake of intimately knowing Christ (Philippians 3:7). He considered “everything else worthless,” labeling it “garbage” compared to “the infinite value of knowing Christ Jesus my Lord.” His supreme objective was to “gain Christ” (Philippians 3:8). For Paul, to experience a relationship with Jesus in this way meant sharing in the fellowship of His sufferings, even if that meant death.

In Galatians 2:20, Paul reiterated his desire to share in a dynamic, all-in union with Jesus: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). Paul taught believers that “the more we suffer for Christ, the more God will shower us with his comfort through Christ” (2 Corinthians 1:5, NLT).

The early apostles believed that participating in the fellowship of Christ’s suffering was part of our preparation for sharing in His future glory. To his student Timothy, Paul explained, “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Timothy 3:12, NLT). Peter urged believers not to “be surprised at the fiery trials you are going through, as if something strange were happening to you. Instead, be very glad—for these trials make you partners with Christ in his suffering, so that you will have the wonderful joy of seeing his glory when it is revealed to all the world” (1 Peter 4:12–13, NLT).

In Philippians 2:5–11, Paul told believers to have the same attitude or mindset as Christ. Our preparation for heaven involves becoming like Christ, being conformed into His image (Romans 8:29; Philippians 3:21). Jesus embodied humility and obedience to God as He walked a path to death. The very purpose God sent His Son was to suffer and die for us that we might be saved (1 John 3:16; 1 Peter 2:24; 3:18). To be like Christ, we must enter the fellowship of His suffering and death “so that the life of Jesus may also be seen in our bodies” (2 Corinthians 4:10, NLT). Paul informed Christians in Colossae, “I am glad when I suffer for you in my body, for I am participating in the sufferings of Christ that continue for his body, the church” (Colossians 1:24, NLT).

We should not be shocked to encounter trials in this life because following Jesus inevitably leads to the cross. One commentator urged, “We must be ready for—and we cannot hope to avoid—the downward path of the Crucified” (Motyer, J., The Message of Philippians, InterVarsity Press, 1984, p. 169). Jesus told His disciples, “If any of you wants to be my follower, you must give up your own way, take up your cross, and follow me” (Matthew 16:24, NLT).

Taking up our cross means being willing to surrender our lives and even die for the sake of following Christ. Jesus didn’t paint a rosy picture of discipleship. Instead, He said, “If you try to hang on to your life, you will lose it. But if you give up your life for my sake, you will save it. And what do you benefit if you gain the whole world but are yourself lost or destroyed?” (Luke 9:24–25, NLT).

Just before Paul spoke of the “fellowship of His sufferings,” he said his goal was to know Christ “and the power of His resurrection.” As we share in hardship and persecution on our downward path to the cross, Jesus is our co-companion on the journey. He promises never to leave us alone (Matthew 28:20). Christ is a living Savior who pledges to impart His resurrection power and give us the strength to endure and even overcome (Romans 8:11; Philippians 3:10; John 16:33).

In Philippians 3 Paul exhorts the Philippians to rejoice in the Lord rather than in their own perceived adequacy (Philippians 3:1). Paul uses himself as an illustration, explaining that in his flesh he had many reasons to have confidence (Philippians 3:4–6). Yet he put none of his confidence in his own accomplishments (Philippians 3:3). Instead, he looked to the power of Jesus’ resurrection (Philippians 3:10). He counted all the things that most would consider as gain to be loss (Philippians 3:7). In comparison to Christ, everything else was rubbish (Philippians 3:8). Only Christ was of value to Paul. Paul found his confidence and joy in the Lord, and he looked to the power of Jesus’ resurrection: “I want to know Christ—yes, to know the power of his resurrection.”

Rather than put confidence in the flesh, Paul was confident in the work God had done in his life to make Paul righteous not by works of the Law of Moses, but by faith in Jesus Christ (Philippians 3:9). Paul knew that real righteousness does not come from works but from belief in Jesus (Romans 3:20; Ephesians 2:8–9). Paul counted his own personal achievements to be nothing. He counted of utmost importance the fact that by God’s grace he had gained Christ (Philippians 3:8) and righteousness (Philippians 3:9). Paul would be found in Christ (Philippians 3:9) and knew Christ and the power of His resurrection (Philippians 3:10).

Paul even knew the fellowship of Jesus’ sufferings, being conformed to the death of Christ (Philippians 3:10). This is another way of saying that Paul (and all believers in Christ) had been accounted as dying with Christ. Because of these things, Paul looked forward to being resurrected from the dead (Philippians 3:11). As Paul put it elsewhere, if we have died with Christ, we believe we will also be raised up with Him and glorified with Him (Romans 6:6–8). This was the power of His resurrection.

Jesus died as a substitute for sin. All who believe in Him receive His righteousness and are redeemed from death and separation from God. One day, Jesus will be revealed in glory, and we will be revealed in glory with Him (Colossians 3:4). This is what Paul understood. Everything in life pales in comparison to the great glory of knowing Christ. Christ showed by His resurrection that He has the power to conquer death and ultimately to provide true life to all who believe in Him. This knowledge was more valuable to Paul than anything else in life.

Because of the power of Jesus’ resurrection, Paul had confidence in Jesus and could rejoice in the Lord. Because of the power of Jesus’ resurrection, Paul could challenge all believers to rejoice in the Lord (Philippians 3:1) and to value above all else the knowledge of Christ (Philippians 3:8), counting everything else as worthless in comparison.

The phrase “I count everything as loss” in Philippians 3:8 would be literally translated as “I count all things as dung.” Paul has good reason for strong language in the context of Philippians 3. Paul had just listed several things that might have given him confidence in the flesh: he was a duly circumcised, law-keeping, zealous Pharisee of the stock of Benjamin. “But,” he says, “whatever were gains to me I now consider loss for the sake of Christ” (Philippians 3:7). And he continues: “Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Philippians 3:8, KJV).

Paul begins Philippians 3 by urging his readers to avoid those who would require a Christian to undergo circumcision. Circumcision was meant to be a sign of the Abrahamic Covenant for the people of Israel. Jewish males had to be circumcised eight days after their birth (Genesis 17:10–12; Leviticus 12:2–3). The Old Testament requirement of circumcision led to a debate among the Christians in the early church (Acts 15:1–2), resulting in the Jerusalem Council (Acts 15:6). At the council, the church leaders ruled that circumcision was not required for salvation in Christ. God was blessing those who believed in Jesus with the Holy Spirit, regardless of whether they were circumcised (Acts 15:7–20). Gentile believers had been baptized into the body of Christ by the Spirit (1 Corinthians 12:13), and they did not need the external rite of circumcision.

It is in this context that Paul counts “all things as dung.” Paul sees the Judiazers (those who required circumcision) as “mutilators of the flesh” who were forcing an unnecessary rule on Gentile Christians (Philippians 3:3). We are not saved by fleshly acts, and we should “put no confidence in the flesh” (Philippians 3:4). If anyone had reason to boast in the flesh, it was Paul. He had achieved much before Christ found him, but he considered all that as dung. He gladly gave up his earthly accolades so that he “may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in a Christ—the righteousness that comes from God on the basis of faith” (Philippians 3:8–9). Paul was a religious leader—a good one, at that. However, that did not save him. Only the righteousness of Christ can save a person (Philippians 3:10; Ephesians 2:8–9). That righteousness is achieved through faith, not by one’s pedigree or an impressive resume of works.

Paul continues in Philippians 3:14 and puts works in its proper place: “I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.” The works that provided self-righteousness Paul counts as dung, but the works that are a result of Christ’s righteousness he counts as worth striving after. The Philippians were righteous through faith in Jesus Christ (Philippians 1:1). Paul exhorts the them to live in a righteous manner, according to their position in Christ (Philippians 3:15–16).

Like the Philippians, we cannot work our way to heaven. It doesn’t matter how often we go to church, how many material possessions we give away, or how righteous we believe ourselves to be. Without faith in Jesus Christ, those things are like so much dung. However, the believer in Christ has been “created in Christ Jesus to do good works” (Ephesians 2:10). Those things that are in accordance with the will of God and found in the Scriptures are worthy of striving after. (Ephesians 2:8–9).

Additionally, to have no confidence in the flesh means to embrace God’s sufficient grace. Again, Paul illustrates this. In 2 Corinthians 12, he speaks of a thorn in his flesh and how it taught him to delight in weaknesses and hardships for the sake of Christ. The physical malady led him to say, “When I am weak, then I am strong” (2 Corinthians 12:10, ESV). To have no confidence in the flesh, then, allows us to rely more on God’s grace. We redirect our boasting to glory in Christ alone.

To have no confidence in the flesh is to forsake self-reliance and depend solely on God. It means constantly returning to the foot of the cross, acknowledging our need for Christ’s redeeming work, and rejecting the temptation to claim any spiritual or moral achievement as our own. It also involves humbly recognizing that every good thing in our lives is due to God’s grace and not our worthiness (Ephesians 2:8–9).

To have no confidence in the flesh is to completely depend on Christ and forsake placing confidence in our own works. True circumcision is of the heart, by the Spirit, not by the Mosaic Law (Romans 2:29). As believers, we must redefine our notions of success in terms of its relation to Christ and His people. As we learn to have no confidence in the flesh, we become more attuned to the sanctifying power of the Holy Spirit, who makes us effective witnesses of the gospel. Let us, then, strive to surrender ourselves to God, living out our faith by the power of the Spirit.

Paul had many things about which he could have boasted. His experiences were incredible. He lists some of them in 2 Corinthians 11:22–28 to illustrate that, while he above others might have reason to boast in his own flesh—his experiences and his abilities—he would only boast in Christ. Paul recognizes that we have no real power in ourselves except for Christ in us, and he explains in Philippians 3:4–7 that, even though he has quite a list of impressive achievements, he counts all those as loss for the sake of Christ. They are worthless—even having negative value—in comparison to the joy of knowing Christ.

In 2 Corinthians 12:1 Paul provides an example of how a person should not find his or her identity and confidence in personal achievements because only God’s grace is sufficient. While showing mercy means not giving to someone what he does deserve, showing grace means giving to someone what he doesn’t deserve. God shows grace in giving us life and providing for us and strengthening us for the path ahead. That grace is sufficient—it is all we need.

To illustrate the principle, Paul tells of a man who was caught up to the third heaven and saw and heard indescribable things. This man was remarkably privileged, and it seems apparent in the context that Paul is talking about himself. He adds that, because of the greatness of the revelations he was given, he was also given a thorn in his flesh that would keep him from exalting himself (2 Corinthians 12:7). While Paul tells us very little about the nature of this “thorn” (what he also refers to as a messenger from Satan), he makes clear that its purpose was to help ensure his humility. Paul begged God that this thorn might go away, and God repeatedly said no to Paul’s request. God’s response to Paul is found in 2 Corinthians 12:9—“My grace is sufficient for you, for my power is made perfect in weakness.”

God was reminding Paul that the strength behind Paul’s ministry was not Paul’s experiences or abilities, nor was it the absence of difficulty. On the contrary, Paul’s ability to be faithful in ministry and survive incredibly difficult times was due to God’s grace. God’s grace is sufficient. When we are weak, God’s strength is even more evident. Paul could rejoice and boast in God because Paul knew the power that God exerted in Paul’s life through God’s grace. Paul could then boast in God’s strength, recognizing that, even when we are weak, God is strong. He provides the strength for us to withstand whatever challenges are before us.

Paul illustrates this same idea in Philippians 4:11–13. He explains that he has learned how to be content in any circumstance no matter how severe. When things are going well or when things are going badly, Paul knows that contentment doesn’t come from circumstances—contentment comes from recognizing that we can do whatever God intends for us to do through Christ who strengthens us. God is so gracious to provide strength when it is needed so that we can find our identity, our confidence, and our contentment in Him. This is what God meant when He said that His grace is sufficient—it is all we need.

In Philippians 4:13 the apostle Paul writes, “I can do all this through him who gives me strength.” The “him” of this verse is the Lord Jesus, and Jesus is, of course, all-powerful (Colossians 2:10). But does this verse mean that we can do anything and everything we set our minds to?

The context of this verse focuses on the God-given power to endure any circumstance. Verse 12 notes, “I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want.” Paul had faced times of abundance, yet he had also faced many trials for his faith.

In 2 Corinthians 11:24–27, Paul shares some of his sufferings up to that point in his faith: “Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was pelted with stones, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my fellow Jews, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false believers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked.” Despite these and other problems, Paul believed and taught he could persevere because he could do “all things through him who gives me strength.”

Also, the focus in Philippians 4 is what the believer can do through the strength that Christ gives. This is not a promise that Christians will have superpowers or that they will be invincible or immune to life’s challenges. Instead, the promise of Philippians 4:13 is that we will have strength from the Lord to faithfully endure the difficulties that arise in life.

This passage is not about having financial abundance. Some teach a prosperity gospel that says God will bless us financially if we are faithful; in contrast, Paul taught that the believer will endure suffering but can be content in any circumstance, given Christ’s strength. Just as Christ faithfully endured on the cross, His followers can faithfully endure the problems they face. In fact, Philippians 4:11 states, “I have learned to be content whatever the circumstances.” Paul focused on contentment, not earthly abundance.

Finally, Philippians 4:13 is part of a larger passage that addresses Christ’s ability to meet our needs. Christ can give contentment during times of plenty and of poverty. He can help us do all things through His strength. In Paul’s case, it was the strength to serve as a missionary despite facing intense suffering. In our lives, this same strength is available. Whether we serve in another country or help someone in our own community, Christ’s power can enable us to stand firm on His promises and endure the most difficult of life’s challenges. Paul concludes this passage with these words: “My God will meet all your needs according to the riches of his glory in Christ Jesus. To our God and Father be glory for ever and ever. Amen” (verses 19–20).

During Jesus’ trial before Pontius Pilate, the Roman governor asked the Lord, “Are you the king of the Jews?” (John 18:33). Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world” (John 18:36, ESV).

As Roman governor in Judea, Pilate’s primary responsibility was to maintain peace and order. The Jewish high council wanted to put Jesus to death, so they sent Him to Pilate because he alone held the power to pronounce a death sentence (John 19:10). The high priest Caiaphas had to convince Pilate that Jesus was a troublemaker and a threat to Roman stability. He accused Christ of claiming to be a king—a charge that would insinuate Jesus in the crime of recruiting rebel forces to launch a revolution against Roman authority (Luke 23:2–5). Caiaphas hoped that, to avoid a rebellion, Pilate would determine to put Jesus to death.

When Jesus answered, “My kingdom is not of this world,” He was, in essence, telling Pilate that He needed no earthly defense because His kingdom wasn’t from the world. Christ admitted He was head of an empire, but not one that Rome needed to fear as a political rival. If His kingdom were of this world, His servants would have been fighting to defend Him. But Jesus had restrained His disciples from preventing His arrest (John 18:10–11).

Pilate realized that Jesus had no interest in stirring up a rebellion. He posed no threat to Rome. Directly following this conversation, Pilate told the Jewish leaders, “I find no basis for a charge against him” (John 18:38).

“My kingdom” refers to a spiritual kingdom of truth where Jesus reigns as Lord over the lives of His people. Jesus told Pilate, “You say I am a king. Actually, I was born and came into the world to testify to the truth. All who love the truth recognize that what I say is true” (John 18:37). Jesus did not come to earth to rule over a mortal empire. He came to bear witness to the truth of who He is—the Messiah, Savior of the world. Everyone who loves and recognizes this truth is a citizen of Christ’s kingdom.

The Jewish high council wanted Pilate to condemn Jesus under the pretense that He was raising a rebellion against Rome and proclaiming Himself “king of the Jews.” But that scenario was inaccurate, and Jesus cleared up the distortion, saying, “My kingdom is not of this world.” The Lord hit on the word truth as if to say, “The real truth is this, Pilate: they want me dead because they are horrified by the truth of my claim—that I am ‘I Am,’ the promised Jewish Messiah.”

Jesus offers the truth of intimate fellowship with the only true God. He was born into this world for this purpose: “And this is the way to have eternal life—to know you, the only true God, and Jesus Christ, the one you sent to earth” (John 17:3, NLT). His kingdom presents the opportunity to know the truth that sets us free from sin and death (Romans 8:2; John 8:32). Only those who are born again can see Christ’s kingdom (John 3:3). And only those who are born of water and spirit can enter His kingdom (John 3:5).

Once, Jesus told the Pharisees, “You are from below; I am from above. You are of this world; I am not of this world” (John 8:23). To His disciples, the Lord explained that the world and the “prince of this world” held no power over Him (John 14:22–30). The world hates Christ and His followers, “for they are not of the world” (John 17:14, 16).

The statement, “My kingdom is not of this world,” relates to the origin and nature of Christ’s kingdom, not the location. The authority and power of Christ’s kingdom are drawn from a source outside of this world—from God, our heavenly Father. Christ’s headship is not of human origin but divine.

Christ’s kingdom is unlike any on this earth: “For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit” (Romans 14:17). Other kingdoms are rooted in the realm of this world, but Christ’s is unique. His kingship is spiritual. It comes down to us from heaven and gives life to the world (John 6:33).

While not of this world, the Lord’s kingdom is most certainly in this world, exercising authority over this world and impacting this world. Jesus Christ and all of His disciples take orders from above, not from below. We are to set our minds “on things above, not on earthly things” (Colossians 3:2). When it comes to obeying the law, the apostle Peter said, “We must obey God rather than any human authority” (Acts 5:29, NLT).

As believers in Jesus, we are subjects of Christ’s kingdom. This world is not our home (Hebrews 13:14; Philippians 3:20; 1 John 2:15–17). We are citizens of heaven, and we owe our highest allegiance to our ultimate authority—King Jesus. Just as He declared, we, too, can say, “My kingdom is not of this world.”

The apostle Peter stressed the extreme value and enduring nature of our redemption through Jesus Christ, stating that we “were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18–19, NKJV).

In the original Greek, the word translated as “you were redeemed” (elytrōthēte) in 1 Peter 1:18 means that believers were “liberated or released by the payment of a price or ransom.” The Jews in Peter’s audience would understand the concept of redemption through the lens of their deliverance from Egypt. Redemption is seen in the Passover and the Jewish system of substitutionary sacrifices (see Exodus 12:1–51; cf. 1 Corinthians 5:7). The Gentiles might comprehend redemption as the payment for a slave to be set free. The New Living Translation illuminates these ideas: “For you know that God paid a ransom to save you from the empty life you inherited from your ancestors. And it was not paid with mere gold or silver, which lose their value. It was the precious blood of Christ, the sinless, spotless Lamb of God” (1 Peter 1:18–19, NLT).

Jesus Himself said, “For even the Son of Man came not to be served but to serve others and to give his life as a ransom for many” (Matthew 20:28, NLT; see also 1 Corinthians 6:20; Galatians 3:13; 1 Timothy 2:6). The death of Jesus Christ on the cross paid the ransom price for our spiritual deliverance from our old, empty way of life. Before salvation, we were slaves to sin (2 Peter 2:19; Titus 3:3), but Christ satisfied our debt to set us free (John 8:31–36; Romans 8:1–2; Colossians 1:13–14).

Jesus paid for our freedom, not with “corruptible things” (NKJV) or “perishable things” (ESV, NIV)—that is, nothing subject to decay. In New Testament times, silver and gold were coins used as currency to buy and sell. They were considered decaying commodities or “corruptible things” because they had no eternal value. Money and currency only have worth in this life on earth.

A little later, Peter states that our salvation is “not of perishable seed, but of imperishable, through the living and enduring word of God” (1 Peter 1:23). The cost of our redemption and salvation through the blood of Jesus Christ cannot be valued in terms of money or precious metals. These corruptible things will one day burn up, but we who are born again by the Spirit of God will live forever (John 1:13; 1 Corinthians 9:25; 1 Corinthians 15:53–54; cf. Revelation 20:14–15; Matthew 13:42–43, 50).

Though valuable, earthly possessions and worldly treasures are ultimately transient and cannot attain the eternal salvation of our souls. Instead, our redemption is secured only by the precious blood of Jesus Christ (Psalm 49:7–9, 15). As the perfect sacrifice for sin (Hebrews 9:12–14), Jesus’ substitutionary death on the cross is of infinite worth and permanence.

The central message to believers in 1 Peter 1 is to stay strong and stay the course because “we have a priceless inheritance—an inheritance that is kept in heaven for you, pure and undefiled, beyond the reach of change and decay” (Peter 1:4, NLT). We must cultivate holiness and not squander our time living recklessly. We may have to endure hardship and suffering just as Jesus did (1 Peter 2:22–24). But God raised Jesus to glory (1 Peter 1:21), and He will likewise raise us, too (1 Corinthians 6:14). We have been redeemed with an incorruptible ransom. Jesus paid with His precious, eternal-life-giving blood. Thanks to His death and resurrection, we can confidently anticipate the eternal hope of heaven.

No amount of silver and gold can free a lost sinner (see Acts 8:20). We can never be redeemed with corruptible things such as these. But because of God’s great love for us and His immeasurable grace, we have been given the most precious gift of all—the enduring and incorruptible sacrifice of Jesus Christ, His Son (John 3:16; Romans 5:8; 2 Corinthians 9:15).

As part of an apologetic for his own apostleship, Paul describes some of the incredible ways God had communicated with and used him, and he emphasizes that he would boast in his weakness (2 Corinthians 12:9) rather than in his own strength or greatness. In this way, Paul affirms his apostleship but expresses that it is not for his own sake that he magnifies his ministry. Rather, he boasts in the strength of God.

After describing some of the many remarkable events in his ministry (2 Corinthians 11:1–29), Paul notes that he will boast in what pertains to his weakness (2 Corinthians 11:30). His humility is not a false humility, as he could have had much to boast about. He considers some of his “visions and revelations of the Lord” (2 Corinthians 12:1), noting that boasting is necessary but not profitable. As he is seeking to defend his apostleship from those who would question his authenticity, Paul recognizes he needs to mention these things. At the same time, he is not doing so in order to glorify himself. He recognizes the necessity of recounting these things, while emphasizing that he boasts in his weakness (2 Corinthians 12:9), not in his strength.

Paul recounts in the third person how “a man” (2 Corinthians 12:2) was caught up into the third heaven, into paradise (2 Corinthians 12:2, 4), and heard inexpressible things. Such a man could boast, as the experiences were certainly boast-worthy (2 Corinthians 12:5). Despite the incredible experience Paul had, he explains that he wants people to take his ministry at face value; he doesn’t want to have to defend it by citing his experiences (2 Corinthians 12:6). Nonetheless, because he had been given great revelations—experiences that might cause one to boast—he was given a thorn in the flesh, a messenger of Satan, “to keep me from exalting myself” (2 Corinthians 12:7, NASB). While Paul offers no specifics about this thorn, he adds that the severity was so great that he pleaded with God to remove it (2 Corinthians 12:8). God replied, “My grace is sufficient for you, for power is perfected in weakness” (2 Corinthians 12:9, NASB). Because God’s power was demonstrated through Paul’s weakness, Paul is glad to boast of his weakness to show the power of Christ dwelling in him (2 Corinthians 12:9). He can be content, recognizing that “when I am weak, then I am strong” (2 Corinthians 12:10). Paul’s strength is found not in himself but in God, who shows Himself to be strong even in the midst of human weakness.

Paul understands the principle that our strength is not in ourselves but in Christ. When we are weak, we are strong because of Him who works in us. Paul had to defend his apostleship, but he didn’t want to spotlight his own strength in doing so. Rather, he put the focus on the greatness of God. If people focused on Paul’s greatness, then Paul’s entire ministry would be misdirected. He was an apostle—a “sent one”—to testify of Jesus Christ. Like John the Baptist once said, “He must become greater; I must become less” (John 3:30). Paul was following a similar strategy in recognizing the glory of God as the focus.

Paul provides an excellent example to follow in demonstrating that, like Paul, we can boast in our weakness. When we appear strong, people focus on our strength, but when we are weak, God’s strength is evident. Paul boasts in his weakness, and we can boast in ours because, in our limitations, God is seen to be limitless.

In Philippians 3 Paul exhorts the Philippians to rejoice in the Lord rather than in their own perceived adequacy (Philippians 3:1). Paul uses himself as an illustration, explaining that in his flesh he had many reasons to have confidence (Philippians 3:4–6). Yet he put none of his confidence in his own accomplishments (Philippians 3:3). Instead, he looked to the power of Jesus’ resurrection (Philippians 3:10). He counted all the things that most would consider as gain to be loss (Philippians 3:7). In comparison to Christ, everything else was rubbish (Philippians 3:8). Only Christ was of value to Paul. Paul found his confidence and joy in the Lord, and he looked to the power of Jesus’ resurrection: “I want to know Christ—yes, to know the power of his resurrection.”

Rather than put confidence in the flesh, Paul was confident in the work God had done in his life to make Paul righteous not by works of the Law of Moses, but by faith in Jesus Christ (Philippians 3:9). Paul knew that real righteousness does not come from works but from belief in Jesus (Romans 3:20; Ephesians 2:8–9). Paul counted his own personal achievements to be nothing. He counted of utmost importance the fact that by God’s grace he had gained Christ (Philippians 3:8) and righteousness (Philippians 3:9). Paul would be found in Christ (Philippians 3:9) and knew Christ and the power of His resurrection (Philippians 3:10).

Paul even knew the fellowship of Jesus’ sufferings, being conformed to the death of Christ (Philippians 3:10). This is another way of saying that Paul (and all believers in Christ) had been accounted as dying with Christ. Because of these things, Paul looked forward to being resurrected from the dead (Philippians 3:11). As Paul put it elsewhere, if we have died with Christ, we believe we will also be raised up with Him and glorified with Him (Romans 6:6–8). This was the power of His resurrection.

Jesus died as a substitute for sin. All who believe in Him receive His righteousness and are redeemed from death and separation from God. One day, Jesus will be revealed in glory, and we will be revealed in glory with Him (Colossians 3:4). This is what Paul understood. Everything in life pales in comparison to the great glory of knowing Christ. Christ showed by His resurrection that He has the power to conquer death and ultimately to provide true life to all who believe in Him. This knowledge was more valuable to Paul than anything else in life.

Because of the power of Jesus’ resurrection, Paul had confidence in Jesus and could rejoice in the Lord. Because of the power of Jesus’ resurrection, Paul could challenge all believers to rejoice in the Lord (Philippians 3:1) and to value above all else the knowledge of Christ (Philippians 3:8), counting everything else as worthless in comparison.

The expression face to face appears in 1 Corinthians 13:12. The full verse reads, “For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.” The event described in this verse is often referred to as the “Beatific Vision” (to see God as He is), promised to Christians when Christ returns: “We know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2). In our present state, however, we only have an indirect and imperfect knowledge of God’s infinite wisdom, glory, and love. Thus, we cannot see God as He is.

Paul compares our present knowledge of divine things to a dark reflection in a mirror. In New Testament times, a mirror was formed from polished metal, which could only reflect a dim and imperfect image. Yet Paul promises that God will exchange our dim images for a face-to-face encounter with Himself. On that glorious day, the light of God will shine upon us, and we will be free from all darkness. imperfection, and error. We will know Him fully, even as we are fully known by Him. This mutual recognition and understanding is the epitome of a deeply intimate relationship.

The beatific vision has roots in the Old Testament (Genesis 32:20; Exodus 33:11; Deuteronomy 34:10). In Exodus 33:18–23, Moses asks to see God’s glory, but God tells Moses that no one can see His glory and live. However, God allows Moses to see His back, but not Him in His entirety (that is, in His full glory).

In Matthew 5:8, Jesus promises that the pure in heart will see God. Jesus can make this promise because He is the only one who has seen the Father (John 1:18), and whoever has seen Jesus has seen the Father (John 14:9). Jesus is the “radiance of God’s glory and the exact representation of His being” (Hebrews 1:3). And when He returns, we will behold the fullness of God’s glory. On that day, we will see God as He truly is.

This hope for a face-to-face encounter with God gives Christians peace and comfort, even in difficult circumstances. When this life comes to an end, we will see and be seen by the One who loved us enough to die for us (John 3:16; Romans 5:8).

The Gospel of John is the only Gospel which mentions “the disciple whom Jesus loved.” John 13:23 tells us, “One of them, the disciple whom Jesus loved, was reclining next to Him.” John 19:26 declares, “When Jesus saw His mother there, and the disciple whom He loved standing nearby, He said to His mother, 'Dear woman, here is your son.'“ John 21:7 says, “Then the disciple whom Jesus loved said to Peter, ‘It is the Lord!’” This disciple is never specifically identified, but the identity of the disciple whom Jesus loved is clear. The disciple whom Jesus loved self-identifies as the author of the gospel (John 21:24), whom most scholars believe to be the apostle John, the son of Zebedee and brother of James.

First, only the Gospel of John mentions the “disciple whom Jesus loved.” Second, John 21:2 lets us know who was fishing with Peter: “Simon Peter, Thomas (called Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples were together...” The apostle John was a son of Zebedee (Matthew 4:21). Third, there were three disciples who were especially close to Jesus: Peter, James, and John (Matthew 17:1; Mark 5:37; 14:33; Luke 8:51). The “disciple whom Jesus loved” could not be Peter, as Peter asks Jesus a question in regards to this disciple (John 21:20-21). That leaves us with James or John. Jesus made a statement about the possible “longevity” of the life of the disciple whom He loved in John 21:22. James was the first of the apostles to die (Acts 12:2). While Jesus did not promise the disciple whom He loved long life, it would be highly unusual for Jesus to say, “If I want him to remain alive until I return, what is that to you?” if the disciple whom He loved was going to be the first disciple to die.

Church history tells us that the apostle John lived into the A.D. 90s and was the last surviving apostle. Early church tradition was unanimous in identifying John as the disciple whom Jesus loved. It seems that John had a closer relationship with Jesus than any of the other disciples. Jesus and John were essentially “best friends.” Jesus entrusted John with the care of His mother, gave John the vision of the transfiguration, allowed John to witness His most amazing miracles, and later gave John the Book of Revelation.

​In Revelation chapter 12, John sees a vision of a woman "clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars" (Revelation 12:1). Note the similarity between this description and the description that Joseph gave of his father Jacob (Israel) and his mother and their children (Genesis 37:9-11). The twelve stars refer to the twelve tribes of Israel. So the woman in Revelation 12 is Israel.

Additional evidence for this interpretation is that Revelation 12:2-5 speaks of the woman being with child and giving birth. While it is true that Mary gave birth to Jesus, it is also true that Jesus, the son of David from the tribe of Judah, came from Israel. In a sense, Israel gave birth—or brought forth—Christ Jesus. Verse 5 says that the woman’s child was "a male child, who is to rule all the nations with a rod of iron; and her child was caught up to God and to His throne." Clearly, this is describing Jesus. Jesus ascended to heaven (Acts 1:9-11) and will one day establish His kingdom on earth (Revelation 20:4-6), and He will rule it with perfect judgment (the “rod of iron”; see Psalm 2:7-9).

The woman’s flight into the wilderness for 1,260 days refers to the future time called the Great Tribulation. Twelve hundred, sixty days is 42 months (of 30 days each), which is the same as 3 1/2 years. Halfway through the Tribulation period, the Beast (the Antichrist) will set an image of himself up in the temple that will be built in Jerusalem. This is the abomination that Jesus spoke of in Matthew 24:15 and Mark 13:14. When the Beast does this, he breaks the peace pact he had made with Israel, and the nation has to flee for safety—possibly to Petra (also see Matthew 24; Daniel 9:27). This escape of the Jews is pictured as the woman fleeing into the wilderness.

Revelation 12:12-17 speaks of how the devil will make war against Israel, trying to destroy her (Satan knows his time is short, relatively speaking—see Revelation 20:1-3, 10). It also reveals that God will protect Israel in the wilderness. Revelation 12:14 says Israel will be protected from the devil for "a time, times, and half a time” (“a time” = 1 year; “times” = 2 years; “half a time” = one-half year; in other words, 3 1/2 years).

The kinsman-redeemer is a male relative who, according to various laws of the Pentateuch, had the privilege or responsibility to act on behalf of a relative who was in trouble, danger, or need. The Hebrew term (go el) for kinsman-redeemer designates one who delivers or rescues (Genesis 48:16; Exodus 6:6) or redeems property or person (Leviticus 27:9–25, 25:47–55). The kinsman who redeems or vindicates a relative is illustrated most clearly in the book of Ruth, where the kinsman-redeemer is Boaz.

The story of Ruth and Boaz begins when Ruth and her mother-in-law, Naomi, return to Bethlehem from Moab where they had been living. Naomi’s husband and both sons, one the husband of Ruth, had died, leaving the women penniless and without a male protector. Upon arriving in Bethlehem, Naomi sends Ruth to glean in the fields of Boaz, a wealthy relative of Naomi’s. Through a series of divinely appointed circumstances, Ruth appeals to Boaz as her kinsman-redeemer—her go el. Boaz agrees to the redemption and willingly buys the property left behind by Naomi’s and Ruth’s deceased husbands. He also takes Ruth as his wife, and together they have a son named Obed who became the grandfather of David, the forefather of Jesus.

Yahweh is Israel’s Redeemer, the one who promises to defend and vindicate them. He is both Father and Deliverer (Exodus 20:2). There are numerous Old Testament appeals to God as rescuer of the weak and needy (Psalm 82:4; Daniel 6:27; Jeremiah 20:13) and preserver of the sheep of Israel (Ezekiel 34:10–12, 22).

In the New Testament, Christ is often regarded as an example of a kinsman-redeemer because, as our brother (Hebrews 2:11), He also redeems us because of our great need, one that only He can satisfy. In Ruth 3:9, we see a beautiful and poignant picture of the needy supplicant, unable to rescue herself, requesting of the kinsman-redeemer that he cover her with his protection, redeem her, and make her his wife. In the same way, the Lord Jesus Christ bought us for Himself, out of the curse, out of our destitution; made us His own beloved bride; and blessed us for all generations. He is the true kinsman-redeemer of all who call on Him in faith.

In Psalm 23:5, King David says to the Lord, “You prepare a table before me in the presence of my enemies,” portraying his close relationship to God as an honored dinner guest of a generous and capable host. As a gracious host, the Lord attends to David’s every need, showering him with personal care, abundant goodness, protection from his enemies, and eternal blessings.

David had many adversaries, but in the presence of the Lord, seated at His table, they posed no threat because David had guest-rights with the Lord. In the ancient East, a host was obligated to safeguard his visitors from all enemies at all costs.

Psalm 23 begins, “The LORD is my shepherd, I lack nothing.” The psalm’s central theme—that David lacks nothing—is reinforced through every line. The word my underscores the intimacy of David’s up-close relationship with God. David acknowledges that God is always with Him, looking out for his good, even in the darkest “valley of the shadow of death” (verse 4). Even in the most challenging circumstances—“in the presence of my enemies” (verse 5)—David lacks nothing because His God is with him, supplying his every need and looking out for his welfare.

David’s assertion, “You prepare a table before me,” is equivalent to Paul’s declaration, “And my God will meet all your needs according to the riches of his glory in Christ Jesus” (Philippians 4:19). This theme of God’s constant provision and protection echoes in Paul’s prayer for the Ephesians: “I pray that from his glorious, unlimited resources he will empower you with inner strength through his Spirit. Then Christ will make his home in your hearts as you trust in him. Your roots will grow down into God’s love and keep you strong. And may you have the power to understand, as all God’s people should, how wide, how long, how high, and how deep his love is. May you experience the love of Christ, though it is too great to understand fully. Then you will be made complete with all the fullness of life and power that comes from God” (Ephesians 3:16–19, NLT).

When we are invited to someone’s house for dinner, we cannot open the host’s refrigerator and grab whatever we want to eat. We depend on the host to place dinner on the table for us. We wait to be offered food and drink. Thus, the statement, “You prepare a table before me,” highlights David’s dependence on God.

The same God who “spread a table in the wilderness” for the children of Israel by providing daily manna for them to eat (Exodus 16:15; cf. Psalm 78:19) would supply all the provisions and help King David would need. David’s confidence in God dovetails with the encouragement in Hebrews 4:16: “So let us come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it most” (NLT).

God (the Host) welcomes His guest (David) to a feast already prepared and spread out for him on the table. As it was for David, it is for all believers who accept the invitation to dine at the Lord’s table (Isaiah 25:6–9; Matthew 22:1–14; Luke 13:29–30; Revelation 19:9; 21:2–4). Like David, we depend on God to provide our material and physical needs (Psalm 104:27); we lean on Him for understanding and direction in life (Proverbs 3:5–6); we rest in Him through prayer (Philippians 4:6; 1 Peter 5:7); and, most importantly, we depend on God for our salvation (Ephesians 2:8–9).

You prepare a table before me means God’s “divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness” (2 Peter 1:3). Yet it’s not only in this life that God meets our needs. God is our gracious and bountiful benefactor for both our bodies and souls for all time and eternity.

In the Old Testament, the word horn signifies many things. Of course, one usage of horn was to refer to a pointed bony structure growing out of an animal’s head (Genesis 22:13). Animal horns, used for fighting, protection, and securing dominance, became symbols of strength, power, and victory. Often, Scripture’s mention of a “horn” is as a literary symbol representing potency and power.

For example, in Daniel 7:7 and 24, the ten horns of Daniel’s fourth beast represent ten kings. In Psalm 75:10, God says, “I will cut off the horns of all the wicked, but the horns of the righteous will be lifted up.” In other words, the righteous will prevail, no matter how strong the wicked seem to be. In Jeremiah 48:25, “Moab’s horn is cut off” means that the strength of Moab is gone. The four horns in Zechariah 1:18–19 represent the powerful nations that attacked and scattered Israel.

Animal horns were also used as receptacles for oil (1 Samuel 16:1) or as a shofar trumpet (Joshua 6:5). The prayer in Psalm 92:10 contains both a reference to oil and a figurative use of horn: “You have exalted my horn like that of a wild ox; fine oils have been poured on me.”

In 1 Samuel 2:1 Hannah prays, “My horn is exalted in the Lord,” indicating the strength that will come from her having a child. In Luke 1:69 Zechariah praises God that “he has raised up a horn of salvation for us in the house of his servant David.” In this case, the “horn of salvation” is a reference to Jesus Christ, the powerful deliverer and king who was soon to be born.

Another significant instance of the word horn in the Old Testament is in reference to the protrusion at each corner of the altar (Exodus 27:2). In worship, the horns of the altar were dabbed with blood to purify them and make atonement for sin (Leviticus 8:15; 4:6). The horns of the altar speak of the power of God’s salvation. That part of the altar also became a place of refuge and sanctuary for a fugitive (1 Kings 1:50).

We often see the horn in Scripture as a symbol of salvation. Psalm 18:2 says, “The Lord is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold” (ESV). In the New Testament, Jesus is the horn of salvation (Luke 1:68–69). Thus, a title applied to Yahweh is also applied to Jesus; they are both called “the horn of salvation.” The very name Jesus means “The Lord Is Salvation.” The salvation Jesus offers is strong, triumphant, and powerful. Just like the horns on the altar offered refuge and atonement, Jesus offers clemency and cleansing through His death on the cross. However strong our spiritual foe, the horn of our salvation is stronger still.

Paul’s Epistle to the Romans is important in that it explains the mercies of God and what we are expected to do in light of those mercies. In Romans 1—3:20 Paul explains that all people fall short of God’s standards, are unrighteous, and need His grace. In Romans 3:21—4:25, Paul explains how God expressed His grace in His good news (or gospel) of righteousness. Romans 5—8 describes the results of that grace applied in salvation through Jesus Christ and what that means for those who have believed in Him. It is in that section that Paul asserts that where sin abounded grace abounded more (Romans 5:20). Romans 9—11 illustrates God’s faithfulness in fulfilling His salvation promises by using the example of Israel and explaining how one day the entire people of Israel will be delivered. Romans 12—16 underscores the responsibilities believers have to walk in the mercies that God has shown.



​The Pervasive Power of God

The Lord AlmightyAll three of the prophets we are studying—Haggai, Zechariah, and Malachi—refer to God as the “Lord Almighty.” It is also translated as the “Lord of armies.” This title for God refers to Him being the sovereign Lord and Master of the entire universe. He was greater than any Persian emperor. He was greater than the local governors and other officials in the province where the Jews lived. He was greater than any opposition they faced. The Jews lived at a time when Israel had lost its army, had no military power, and had little political power. Yet, their God was a powerful and active sovereign who could be trusted to work on their behalf.


“Return to Me”

God’s power was available first for His people as they trusted Him and followed His way more than their own way or the world’s way. God spoke to His people in Zechariah chapter 1 verse 3:

Therefore tell the people: This is what the Lord Almighty says: ‘Return to me,’ declares the Lord Almighty, ‘and I will return to you,’ says the Lord Almighty. (Zechariah 1:3)

The people had given up the rebuilding of their temple because of opposition and personal pursuits. Haggai was preaching to the people to desire God’s presence with them and start building again. Zechariah was reinforcing that message and telling them why the rebuilding of the temple was important for their future. God’s promise to return to them included not only what He would do for the current Jewish population but also His plans for the future. God would come to His people in the person of their Messiah who would be His own Son. And God would provide the power for restoration of them as a people through His Spirit.



Visions reveal God’s power

God knew what His people 2500 years ago needed as well. Defeat and living as captives in a foreign land did it. The ones with soft hearts toward God returned to Israel. And God encouraged them through eight visions given to Zechariah.

Each vision revealed an aspect of God’s pervasive power to overcome what Zechariah’s audience faced, and so it gave them hope. Were they in a depressed place? God was watching over them. Were weapons being formed against them? He would break those weapons. Was the city they were rebuilding insecure? He would enlarge it even more and make it secure. Was their adversary going to be successful? God would be their Advocate. Was their responsibility heavy? He would prove to be a sufficient resource for them. Was sin present everywhere? He would give the power to overcome sin. Was evil ever going to end? He would end it. Would order ever come? He would bring it. (Dr. Constable’s Notes on Zechariah 2023 Edition, p. 16)



God led Paul to write in Ephesians these words,

 I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being … Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us. (Ephesians 3:16, 20)

His power is for us, strengthening us through His Spirit living inside us.

Paul learned that truth from Zechariah 4 verse 6:

“This is the word of the Lord to Zerubbabel: ‘Not by might nor by power, but by my Spirit,’ 

says


the Lord Almighty.


(Zechariah 4:6)

It is only through the power of His Spirit in us that we can succeed at anything God desires for us to do. It is by trusting the pervasive power of God that we get through the challenges of life and have hope.

And the pervasive power of God works alongside the persistent purpose of God.



The Persistent Purpose of God

God has a plan for human history. He works in the background of life to move history toward His intended goal. His purpose endures over any human or Satanic opposition. Nothing can thwart His purpose.

Most of the treasure I found in Zechariah chapters 1 through 8 were related to God’s persistent purpose.
Purpose to protectZechariah 2:8 says this:

For whoever touches you touches the apple of his eye. (Zechariah 2:8)

The apple of His eye. I had heard that phrase before but did not know it came from Zechariah. The Hebrew word translated apple refers to the pupil, which is delicate and needs to be protected. God loves His people. He would defend and protect them.

“Shout and be glad, Daughter Zion. For I am coming, and I will live among you,” declares the Lord. “Many nations will be joined with the Lord in that day and will become my people.” (Zechariah 2:10-11)

He would come to live among them not just in the temple but as a human—Emmanuel, which means God with us. Jesus Christ fulfilled that promise. And many nations have joined with the Lord through faith in Christ and have become God’s people, way beyond just the Jews. God’s persistent purpose was fulfilled.



Colossians 1:27 is a powerful verse:


“God has chosen

to make

known among the Gentiles the

glorious

riches of this mystery,

which is

Christ in you, the hope of glory.”



The Holy Spirit seals us for the day of redemption

(Ephesians 4:30)


In other words, the Spirit’s presence in our hearts guarantees

our ultimate salvation.

Though we are in this world, we are not of it


(John 17:16)


God will continue to work in us until He is finished perfecting us


(see Philippians 1:6).


This forward-looking guarantee of perfection is

what is meant by


“Christ in you, the hope of glory.” 


A “mystery” in the New Testament is simply something that was hidden in times past but has now been revealed by God. The former mystery, now understood, is that Christ in us is the hope of our future glory.

In Romans 5:1–5, the apostle Paul elaborates on the peace and joy that accompany being justified by faith. A person who puts his or her faith in Jesus Christ is no longer condemned to face God’s wrath but stands secure in a state of grace: “Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ. We have also obtained access through Him by faith into this grace in which we stand, and we rejoice in the hope of the glory of God” (Romans 5:1–2, HCSB).

Because of our faith in Jesus Christ, we are brought into a place of undeserved privilege and favor with God. All is well with our souls. In Christ, we are safe from all harm. This new secure standing results in a sense of peace and joy. To “rejoice” usually means to feel or show great happiness or delight. However, in Romans 5:2, the Greek word translated as “rejoice” actually means “to show off verbally, to boast or exult.” It refers to expressing trust in God to do what He promised. In the context of this passage, rejoicing is not merely a fleeting emotion but a deep-seated sense of assurance grounded in the Lord’s faithfulness. This joy stems from the hope of the glory of God.

The believer’s hope is not wishful thinking but a confident expectation rooted in trust and faith in God. Our joy and hope are firmly anchored upon the assurance that God will fulfill His promises. They are cemented in the character and faithfulness of God. We have joy, hope, and confidence that the future holds the fulfillment of God’s Word to us. In Romans 5:2, this hope is tied explicitly to the “glory of God.”

The glory of God refers to His divine presence (John 1:14), majesty (Psalm 8:1), and holiness (Isaiah 6:3; Psalm 29:2). It represents the manifestation of God’s character and power (Romans 9:23). Because we have peace with God through Jesus Christ, we have obtained complete and unhindered access to God’s glorious presence (see Hebrews 4:16). Paul says in Ephesians 3:12, “Because of Christ and our faith in him, we can now come boldly and confidently into God’s presence” (NLT).

For believers, rejoicing in the hope of the glory of God involves an expectation of sharing in the fullness of God’s glory. We have the forward-facing assurance of our ultimate completion in Jesus Christ (see Philippians 1:6), as Paul explains in Colossians 1:27: “Christ in you, the hope of glory.” This hope includes the anticipation of eternal life (1 Peter 1:3–5), the resurrection of the body (Romans 8:11; 1 Corinthians 6:14; 2 Corinthians 4:14; 1 Thessalonians 4:16–17), and the ultimate redemption of creation (see Romans 8:19–21; 1 Peter 5:10).

While believers will fully experience God’s glory in the future, there is also a present aspect to this glory. As Christians live in a state of grace, they reflect God’s glory through their lives (Matthew 5:14–16; 2 Corinthians 3:18; Colossians 3:10; Philippians 2:15). Our transformation and sanctification are ongoing processes that reveal God’s character and glory to the world (Romans 12:2; 2 Corinthians 4:16; Ephesians 4:20–24).

Interestingly, Paul does not shy away from the reality of suffering. Immediately following Romans 5:2, he states, “We can rejoice, too, when we run into problems and trials, for we know that they help us develop endurance. And endurance develops strength of character, and character strengthens our confident hope of salvation” (Romans 5:3–4, NLT).

Everything in our lives, even suffering, has a good purpose (Romans 8:28). Suffering, when faced with faith, produces perseverance or endurance. Perseverance, in turn, shapes and develops character. This character is not self-made but formed by the Holy Spirit’s work within believers (Romans 15:13; 2 Corinthians 3:18; Ephesians 3:16; Titus 3:5).

The hope of glory is the fulfillment of God’s promise to restore us and all creation (see Romans 8:19–21 and 1 Peter 5:10). This hope is not a wishful thought, but the confident, expectant, joyful knowledge that we are being changed by God and will one day see Christ face to face, having been conformed to His image (Romans 8:29; 1 John 3:2).

The hope of glory includes our resurrection: “If the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit who lives in you” (Romans 8:11). It includes a heavenly inheritance: “In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade. This inheritance is kept in heaven for you” (1 Peter 1:3–4). The Spirit of Christ within us is the “deposit guaranteeing our inheritance” (Ephesians 1:14).

Christ’s presence in us is the hope of glory, and this truth is full of “glorious riches.” Our once dead, darkened spirits are made alive. Christ is in our hearts, and we know that there is life beyond this earthly existence—a life that will be glorious beyond all imagination.

Ultimately, this process strengthens our hope. The Holy Spirit plays a vital role in this dynamic: “And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us” (Romans 5:5). The Spirit reassures us of God’s love and the certainty of His promises, making our hope steadfast (see Hebrews 6:19–20).

Rejoicing in the hope of the glory of God is not dependent on circumstances but on the unchanging promises of God. We can rejoice in our secure position with God in Jesus Christ, regardless of what is happening around us. We can persevere through trials, knowing they will lead to spiritual growth and unwavering hope.

Rejoicing in the hope of the glory of God transforms our perspectives, priorities, and interactions. We experience a living hope that develops resilience in the face of adversity and cultivates a lifestyle that honors God. As ambassadors of this hope, we share the message of God’s grace and glory with others.

Purpose for Messiah as king-priest

The next vision in Zechariah chapter 3 was of the high priest Joshua having his filthy clothes removed and replaced with clean garments. That is followed by these words:

“‘Listen, High Priest Joshua, you and your associates seated before you, who are men symbolic of things to come: I am going to bring my servant, the Branch. See, the stone I have set in front of Joshua! There are seven eyes on that one stone, and I will engrave an inscription on it,’ says the Lord Almighty, ‘and I will remove the sin of this land in a single day. (Zechariah 3:8-9)

God would send His servant, the Branch, which is another name for the Messiah. God did remove sin in a single day through Jesus’ death on the cross 550 years later. The vision of the high priest Joshua having his filthy clothes removed and replaced with clean garments represents our sin being removed and being replaced with Christ’s rich clothes of righteousness.

So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. (Galatians 3:26-27)

Once you are in Christ, God looks on you and sees His Son’s righteousness and not your filthy rags.

What a gift!

Zechariah 6:11-13 describe the future Messiah’s role of priest combined with king.

Take the silver and gold and make a crown, and set it on the head of the high priest, Joshua son of Jozadak. Tell him this is what the Lord Almighty says: ‘Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the Lord. It is he who will build the temple of the Lord, and he will be clothed with majesty and will sit and rule on his throne.

And he will be a priest on his throne. And there will be harmony between the two.’

(Zechariah 6:11-13)

The future Messiah would be a king and priest. In Israel, those two offices came from two different tribes. Priests came from Levi through Aaron; Kings came from Judah through David. The role of the high priest foreshadowed a type of savior because the high priest represented the people before God and God to the people.
Jesus fulfilled God’s persistent purpose in this prophecy.

​He was a descendent of David, so he could

be Israel’s king.

He offered himself as a sacrifice

to remove our sin and intercedes for us as our high priest.


Only one person was needed to do both.

One Messiah meets every need.

God’s persistent purpose was fulfilled.


 A goldsmith or silversmith must repeatedly heat

the raw metals to

extremely high temperatures until they melt.

The contaminants rise to the surface in this liquid state and are skimmed off. Only after this refining process of separating the precious elements from the dross can a pure, valuable, and useful object be formed.

The Bible contains many references to God as the refiner who tests His people’s hearts in the fire of adversity. When Peter penned his message, he may have had the suffering of Job in mind. Amid his horrendous ordeal, Job said of God by faith, “He knows where I am going. And when he tests me, I will come out as pure as gold” (Job 23:10, NLT).

Through the prophet Isaiah, God spoke to the remnant of Israel, “I have refined you, but not as silver is refined. Rather, I have refined you in the furnace of suffering” (Isaiah 48:10, NLT). To an end-times group of Jewish survivors, the Lord declared His purpose again: “I will bring that group through the fire and make them pure. I will refine them like silver and purify them like gold. They will call on my name, and I will answer them. I will say, ‘These are my people,’ and they will say, ‘The Lord is our God’” (Zechariah 13:9, NLT).

The Bible tells believers to live with the expectation of being tested by fire. If we are prepared to experience troubles in life, we won’t be so shaken when they come. Solomon observed with matter-of-factness, “Fire tests the purity of silver and gold, but the Lord tests the heart” (Proverbs 17:3, NLT). The psalmist affirmed, “For you, God, tested us; you refined us like silver” (Psalm 66:10).

If you find yourself asking, “Why God? Why are You allowing this suffering?” Remember this: being tested by fire will make you stronger and purer in faith as you remain steadfast through hardship. We can have hope and courage in the face of adversity if we understand that, through it all, God is working His purposes for our good (Romans 8:28). James held that a Christian who perseveres under trial is blessed “because when he has stood the test, he will receive the crown of life that God has promised to those who love him” (James 1:12). Faith that stays true through every fiery test is more valuable than the finest, purest gold.

The holiness of God refers to the unparalleled majesty of His incomparable being and His blameless, faultless, unblemished moral purity (Isaiah 6:1–5; Revelation 4:1–8). Holy also refers to something or someone that has been separated from the common or set aside for God’s use. As an example, Belshazzar profaned the holy temple vessels—those set aside for use by God’s priests—by drinking toasts to his idols (Daniel 5:2–4). Belshazzar’s abuse of these holy artifacts made him guilty of sacrilege.

Unlike His created beings, God is eternal, preeminent, omnipotent, omniscient, and omnipresent. He was, is, and will be before all things. He is ageless, tireless, and faultless. He is beyond full human comprehension. Indeed, our language lacks the superlatives necessary to justly describe Him. Drawn to Him for His unequaled goodness and majesty, the psalmist wrote, “As a deer pants for flowing streams, so pants my soul for you, O God” (Psalm 42:1, ESV). Nothing or no one satisfies like God, for He is altogether lovely to behold. Earthly treasures will pass away, but the Lord is our great reward and inheritance (Joshua 13:33).

And yet the holiness of God presents something of a dilemma in the hearts and minds of mortal man. We are drawn to Him, for it is He who has made us (Genesis 1:27; Psalm 100:3), but as inherently flawed creatures, we also cower in the all-revealing light of His majestic glory. Just as the Israelites trembled in fear when God appeared to Moses on the mountain in Sinai, we prefer keeping God safely at arm’s length (Exodus 20:18–21). These ambivalent feelings of attraction and dread brought about by the holiness of God are illustrated in the following passage:

“In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said:


‘Holy, holy, holy is the Lord of hosts;

the whole earth is full of his glory!’


And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. And I said: ‘Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!’”

(Isaiah 6:1–5, ESV).

In the numinous presence of the Lord, the prophet Isaiah stood in awestruck wonder, yet the holiness of God caused him to recoil in reverential fear. Similarly, the prophet Daniel and the apostle John demonstrated the same emotional mixture of attraction and dread when ushered into the presence of their majestic Creator

(Daniel 8:17; Revelation 1:17).

John wrote, “And I saw what appeared to be a sea of glass mingled with fire—and also those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands. And they sing the song of Moses, the servant of God, and the song of the Lamb, saying,


‘Great and amazing are your deeds,

O Lord God the Almighty!

Just and true are your ways,
​
O King of the nations!

Who will not fear, O Lord,

and glorify your name?

For you alone are holy.

All nations will come

and worship you,

for your righteous acts have been revealed’”

(Revelation 15:2–4, ESV).


To the redeemed in heaven,

the holiness of God is no longer a mystery.

In a unified voice of praise,

the citizens of heaven declare in Revelation 15

 that
• God is the author of great and mighty deeds

• God is just and true in His ways

• God is the King of all nations

• God is deserving of our reverential fear and innermost respect

• God is to be glorified

• God alone is holy

• God will not be denied worldwide worship and adoration

• God’s ultimate righteousness will be made manifest



“You shall not take the name of the Lord your God in vain, for the Lord will not
hold him guiltless who takes his name in vain”

(Exodus 20:7, ESV).


“And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words.

Do not be like them, for your Father knows what you need before you ask him. Pray then like this:


‘Our Father in heaven,

hallowed

be your name’”


(Matthew 6:7–9, ESV)


“For thus says the One who is high and lifted up,
who inhabits eternity, whose name is Holy:
‘I dwell in the high and holy place,
and also with him who is of a contrite and lowly spirit,
to revive the spirit of the lowly,
and to revive the heart of the contrite’”

(Isaiah 57:15, ESV)


“There is none holy like the Lord:
for there is none besides you;
there is no rock like our God.
Talk no more so very proudly,
let not arrogance come from your mouth;
for the Lord is a God of knowledge,
and by him actions are weighed”

(1 Samuel 2:2–3, ESV)


“Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written,



“You shall be holy, for I am holy”


(1 Peter 1:13–16, ESV).


“I will also praise you with the harp

for your faithfulness, O my God;

I will sing praises to you with the lyre,

O Holy One of Israel.

My lips will shout for joy,

when I sing praises to you;

my soul also, which you have redeemed”


(Psalm 71:22–23, ESV)



The holiness of God should stir our hearts to continual praise and adoration. We delight in Him, for in Him is our ultimate purpose and reason for being (Jeremiah 29:11). No one living apart from God is truly whole. To those who believe, He gives Himself. God is more than a means of achieving a transitory desire or worldly goal, for He is our greatest good. God is an end in Himself.

Though God is worthy of our highest respect and reverential fear, He is neither distant nor aloof (James 2:23). He desires intimacy with us. Despite the sins we have committed, the frequent folly of our thinking, the bouts of pride that stain our character, and the shameful lapses in our faith, God welcomes us with open arms through the redemptive work of His Son, Jesus (2 Corinthians 5:21; Ephesians 2:8–9). It is remarkable that we may approach God as a friend, but we are never to consider Him as our equal.

God’s desire for intimacy with us is not a point to be overlooked. Those who have placed their faith in Christ Jesus as Savior He lovingly adopts as sons and daughters (Ephesians 1:5) and encourages them to call Him “Father” (Romans 8:15; Galatians 4:6). That a holy and blameless God could cherish such dirty-faced orphans, “children of wrath” (Ephesians 2:3), is nearly unimaginable, yet through the cleansing blood of Jesus Christ, the vile and profane are transformed into beloved children and the cherished objects of His most tender affections (1 John 1:7).

We will not achieve holiness or sinless perfection on this side of eternity, but our lives should reflect the immaculate purity of God. The Lord Jesus called us to be “the salt of the earth” (Matthew 5:13). Salt is a preservative, and in these days of moral degradation, may we not be conformed to the behavior and thinking of this decaying planet; rather, may we be ambassadors of Christ and agents of transformation and renewal (2 Corinthians 5:20; Romans 12:2). By imitating the holiness of God, we bring honor to Him and comfort to others.

God is holy. In Him, there is not even the faintest trace of evil. He is impeccably pure, wholly without fault, and uncompromisingly just. God cannot lie. He cannot make wrong decisions. He is blameless, timeless, and sinless. By contrast, we are flawed beings tainted by sin (Isaiah 53:6; 1 John 1:8). By all rights, a holy and righteous God must judge sinners, and the wages of sin is death (Romans 6:23); thankfully, we can escape the wrath of God by placing our trust in Christ Jesus as Savior (Hebrews 2:3). Were it not for the gospel of Jesus Christ, the holiness of God would be mankind’s greatest fear, for no sinner can stand in the presence of His blinding glory. But, through a simple act of faith, those who believe in Jesus as Savior have been pardoned (Matthew 9:6). To the lost the holiness of God is a dreadful matter, but to the redeemed the holiness of God is our greatest good.




​Purpose for the temple


Then, the message in

Zechariah chapter 8:20-23 gave

God’s reasons for them


to be strong and finish building

the temple



 This is what the Lord Almighty says:

“Many peoples and the inhabitants of many cities will yet come, and the inhabitants of one city will go to another and say, ‘Let us go at once to entreat the Lord and seek the Lord Almighty. I myself am going.’ And many peoples and powerful nations will come to Jerusalem to seek the Lord Almighty and to entreat him.”

 This is what the Lord Almighty says: “In those days ten people from all languages and nations will take firm hold of one Jew by the hem of his robe and say,


‘Let us go with you, because we have heard that God is with you.’”


(Zechariah 8:20-23)
​

https://youtu.be/Sf7u8wlbapA?si=x5n7wV6eWRSzfE8K

NASA confirms meteor caused loud boom across Northeast Ohio


​

​

 May 17, 2026



https://freedom250.org/rededication250



​

Rededicate 250:

​
NATIONAL JUBILEE OF PRAYER, PRAISE, AND THANKSGIVING


The Prayer at Valley Forge by Arnold Friberg, R.S.A.

© 1975 First Freedom Art

Rededicate 250:


National Jubilee

of

Prayer, Praise, and Thanksgiving

 National Faith Event


 May 17, 2026 | 6:00 AM – 6:00 PM


 National Mall · Washington, D.C.


Join with neighbors and friends from every state in the Union in giving thanks and praise to God for 250 years of His Providence for the United States, in praying that God Bless and Protect America for the next 250 years, and in solemnly rededicating our country as One Nation under God. In speech, song, and storytelling, we will bear witness to the extraordinary story of how God has powerfully and wondrously shaped the United States of America—remembering the people, sacrifices, and defining moments in which God has powerfully manifested Himself in our history. 

 This is more than an event — it is a once in a lifetime national moment. 


​
 RSVP to join us in


Washington, D.C. 





America Prays



AN INVITATION TO PRAYER & REDEDICATION

OF

THE UNITED STATES AS ONE NATION UNDER GOD

IN PREPARATION

FOR THE 250TH BIRTHDAY OF OUR COUNTRY


​1776-2026


As we celebrate 250 years of freedom,

this is an opportunity

to rededicate ourselves to the principles


that gave birth

to

​ this land of liberty





​On January 1, 2026, the United States began our year-long commemoration of an important milestone in the history of our country: 250 years of American freedom and independence.
 

 Two and a half centuries ago, on July 4, 1776, thousands of years’ worth of wisdom, philosophy, and culture were brought together in Philadelphia where delegates to the Second Continental Congress gathered to declare the birth of a new nation — “conceived in Liberty and dedicated to the proposition that all men are created equal” — and, in so doing, launched the single greatest force for goodness, justice, prosperity, and human flourishing the world has ever known.
 

 As we celebrate the 250th year since the signing of the Declaration of Independence, we acknowledge with gratitude and pride that July 4, 1776, represents the most seminal political event in all of human history.
 

 Unlike other nations, America’s Founding was rooted in the belief that every man, woman, and child is “endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.”
 

 This conviction, enshrined in our Declaration of Independence, and indelibly etched upon every American heart, remains the bedrock of our government and the crown jewel of Western civilization. For 250 years, the burning flame of liberty has been passed down from one generation to the next, and has carried our Nation and our people to heights that our Founding Fathers could have never dreamed.
 

 Guided by the example of Founding Fathers like George Washington, John Adams, James Madison, Benjamin Franklin, and other American patriots who helped light the torch of liberty in 1776, let us ask our Creator to bless America, free our Nation and our people from all threats to our safety and happiness, and to guide our actions for the security and common good of all Americans.
 

 This year, we honor and cherish the generations of pioneers, warriors, statesmen, preachers, inventors, risk-takers, workers, and heroes whose unwavering commitment to the promise of freedom gave rise to the greatest Republic ever created. Today and throughout this year, I call on every American to celebrate this triumph of the American spirit, and to rededicate themselves to the sacred cause of liberty and justice for all.
 

 The Bible teaches: “In all circumstances give thanks.” As such, it is fitting that we mark this special year as a unique occasion to celebrate our proud history, reflect on our abundant blessings, pray for our country and our people, and rededicate ourselves as one Nation under God.
 

 From the earliest days of our national story, reflection and thanksgiving have been central to our character, identity, and destiny. Just weeks before declaring independence, the Second Continental Congress ordered a day of “fasting, humiliation and prayer,” petitioning God “to pardon all our manifold sins and transgressions” and to “establish the peace and freedom of America, upon a solid and lasting foundation.” Later, in the heart of the Revolutionary War, the Second Continental Congress declared it “the indispensable duty of all men to adore the superintending providence of Almighty God.”
 

 In the sweltering summer of 1776, the promise of Freedom moved our ancestors to break with a tyrannical empire, issue the Declaration of Independence, and go on to overcome every hardship to establish a Republic like no other. It is this unwavering spirit of courage, faith and patriotism that propelled Paul Revere on his famous midnight ride, and that later inspired some of the world’s greatest men to pledge their lives, fortunes, and sacred honor to build a new nation. It is this spirit that led General George Washington to persevere at Valley Forge; inspired Davy Crockett to make his last stand at the Alamo; sustained settlers on the Oregon Trail; held the bloody ridges of Gettysburg; set slavery on a path to worldwide extinction; roused a generation of young men to conquer tyranny and communism overseas; and carried our beautiful Stars and Stripes to the face of the moon. To this very day, it is this American spirit that lives on in the hearts, minds, and souls of every patriot — and inspires every new generation of American citizens to reach further and aim higher.
 

 When the Second Continental Congress voted in favor of independence, General George Washington issued General Orders to his army. In words that have echoed throughout history, he wrote: “The fate of unborn Millions will now depend, under God, on the Courage and Conduct of this army… Let us therefore rely upon the goodness of the Cause, and the aid of the supreme Being, in whose hands Victory is, to animate and encourage us to great and noble Actions.”
 

 Today, too, we pray that our noble cause continues to be guided by the hand of providence and the grace of God — and that the fire of freedom will forever burn brightly in the heart of every American. Above all, this year, we pray and endeavor that the triumph of the American spirit and the glorious truths expressed in our Declaration of Independence will shine more radiantly than ever before.
 

 NOW, THEREFORE, I, DONALD J. TRUMP, President of the United States of America, do hereby proclaim 2026 as a Year of Celebration and Rededication. I call on every American to reflect upon and celebrate the wisdom and deeds of the heroes of our Founding who made the miracle of America possible. I call on parents to teach their children about America’s inspiring history, heritage, and heroes. I invite the world to come to our shores to experience the splendor, warmth, and hospitality of America. And I encourage all Americans — including businesses, churches, families, and the military — to observe this year, reflecting on the blessings our Nation has received, with appropriate programs, ceremonies, concerts, celebrations, and activities in their homes, schools, work, communities, military bases, and houses of worship.
 

 IN WITNESS WHEREOF,

I have hereunto set my hand this twenty-ninth day of January, in the year of our Lord two thousand twenty-six, and of the Independence of the United States of America the two hundred and fiftieth.
 

 - DONALD J. TRUMP

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