The Key
of David is a term
found in
Revelation and Isaiah
A key indicates control or authority; therefore, having the Key of David would give one control of David’s domain, i.e., Jerusalem, the City of David, and the kingdom of Israel. The fact that, in Revelation 3:7, Jesus holds this key shows that He is the fulfillment of the Davidic Covenant, the ruler of the New Jerusalem, and the Lord of the kingdom of heaven.
However, the passage in Revelation has been used inappropriately by a number of cultsthat ultimately descend from the Christian Identity Movement via Armstrongism. The Philadelphia Church of God, a splinter group from the Worldwide Church of God, produces a television program called Key of David.
Scriptural Usage
The Key of David is most directly referenced in Revelation 3:7, “To the angel of the church in Philadelphia write: these are the words of him who is holy and true, who holds the key of David.” The Old Testament reference is Isaiah 22:22. There, the prophet tells the palace secretary Shebna that he will be replaced by Eliakim, for God “will place on his shoulder the key to the house of David” (Isaiah 22:22). The one who holds the keys has the authority. Thus, the “key of David” implies control of David’s domain, which was promised to the Messiah in both the Old and New Testaments (Isaiah 9:7; Luke 1:32).
Cultic Usage
The television show called Key of David is hosted by Gerald Flurry, the author of a book of the same name. Flurry is founder and pastor of the Philadelphia Church of God. His interpretations of Scripture include the twisting of many biblical prophecies and a reading of many other passages as being secretly prophetic. Flurry has a special interest in Revelation 3:7-13, the letter to the church at Philadelphia (the ancient city located in modern-day Turkey). Flurry claims that the “key of David” held by Christ is “the profound understanding he wants all of us to have” (Key of David, p. 10), which will lead to special “positions of authority” (p. 11) in the New Jerusalem. Flurry claims that the letter is a vision of what Christians of our time are to do, but that “only a small percentage” (p. 8) will understand this great vision, qualify to receive the special authority, and share the throne of David with Jesus.
Another major component of Flurry’s beliefs is the claim that Great Britain and the United States of America (meaning their Caucasian, Anglo-Saxon citizens) are descended from the “lost” tribes of Israel. As Israelites (he says), we are uniquely qualified to hold authority in the Kingdom and create the spiritual Israel. This belief in Anglo-Israelism has no basis in fact.
Paul told Timothy to avoid “myths and endless genealogies. These promote controversies rather than God’s work—which is by faith” (1 Timothy 1:4). There is no “special knowledge” beyond the gospel itself that will aid salvation. Any claim beyond faith in the work of Jesus tears out the heart of the good news: that the just will live by faith (Romans 1:17).
There is no great vision,
special knowledge, or Jewish lineage needed,
only faith in Christ.
Mary, in whom the Lord himself has just made his dwelling, is the daughter of Zion in person, the Ark of the Covenant, the place where the glory of God dwells. She is 'the dwelling of God [...] with men.'"
In the Catholic tradition, the Virgin Mary is known as the "Ark of the New Covenant" because she carried Jesus, the Savior of the world, within her. The Ark of the Covenant was a wooden box that held the stone tablets with the Ten Commandments, the manna, and Aaron's rod. Mary is said to be the New Ark of the Covenant because she contained the Word of God in flesh, the Bread of Life, and the true priest
The Ark of the CovenantThe Virgin Mary
The Ark of the New Covenant
God the Holy Spirit overshadowed and then indwelled the Ark. The Ark became the dwelling place of the presence of God [Exodus 40:34-35]God the Holy Spirit overshadowed and then indwelled Mary. At that time Mary's womb became the dwelling place of the presence of God [Luke 1:35].
The Ark contained the Ten Commandments [the words of God in stone], a pot of manna, and Aaron's rod that came back to life [Deuteronomy 10:3-5; Hebrews 9:4].The womb of the Virgin contained Jesus: the living Word of God enfleshed, the living bread from heaven, "the Branch" (Messianic title) who would die but come back to life [Luke 1:35].
The Ark traveled to the hill country of Judah to rest in the house of Obed-edom [2 Samuel 6:1-11]Mary traveled to the hill country of Judah (Judea) to the home of Elizabeth [Luke 1:39]
Dressed in a priestly ephod, King David approached the Ark and danced and leapt for joy [2 Samuel 6:14]John the Baptist, son of a priest who would himself becomes a priest, leapt for joy in Elizabeth's womb at the approach of Mary [Luke 1:43]
David shouted for joy in the presence of God and the holy Ark [2 Samuel 6:15]Elizabeth exclaimed with a loud cry of joy in the presence God within Mary [Luke 1:42]
David asked, "How is it that the Ark of the Lord comes to me?" [2 Samuel 6:9]Elizabeth asks, "Why is this granted unto me, that the mother of my Lord should come to me?" [Luke 1:43]
The Ark remained in the house of Obed-edom for 3 months [2 Samuel 6:11]Mary remained in the house of her cousin Elizabeth for 3 months [Luke 1:56].
The house of Obed-edom was blessed by the presence of the Ark [2 Samuel 6:11]The word "blessed" is used 3 times in Luke 1:39-45concerning Mary at Elizabeth's house.
The Ark returned to its sanctuary and eventually ends up in Jerusalem where the presence and glory of God is revealed in the newly built Temple [2 Samuel 6:12; 1 Kings 8:9-11]Mary returned home from visiting Elizabeth and eventually comes to Jerusalem, where she presents God the Son in the Temple [Luke 1:56; 2:21-22]
God made Aaron's rod (which would be kept in the Ark) return to life and budded to prove he was the legitimate High Priest [Numbers 17:8].God would resurrect His Son, who had become enfleshed in Mary's womb and born to bring salvation to all mankind, to prove He is the eternal High Priest [Hebrews 4:14].
When the Ark was outside the Holy of Holies [when it was being transported] it was to be covered with a blue veil [Numbers 4:4-6]In Mary's appearances outside of heaven visionaries testify that she wears a blue veil.
In Revelation 11:19 John sees the Ark of the Covenant in heaven [this is the last verse of chapter 11]In Revelation 12:1 John sees Mary in heaven. It is the same vision Juan Diego saw of Mary in 1531 — the Woman clothed with the sun and standing on the moon.
Peniel (also spelled Penuel) means “face of God.” In Genesis 32, Jacob is on his way to meet Esau and is dreading the encounter, thinking that Esau is going to kill him. (Esau had vowed to do just that in Genesis 27:41 because Jacob had cheated him out of receiving his father’s blessing.) Now, over two decades have passed, but Jacob is still fearful when he hears that Esau is coming to meet him with 400 men (Genesis 32:6). Jacob starts sending gifts on ahead of him to meet Esau first in hopes of winning his favor. Now, the night before the meeting seems inevitable and still not knowing Esau’s disposition toward him, Jacob sends his entire caravan of wives, children, flocks, and servants across the stream so that they would have a buffer between them and Esau’s entourage (verse 22). Then Jacob spends the night alone, and there, in a place later known as Peniel, he has a mysterious encounter.
“So Jacob was left alone, and a man wrestled with him till daybreak. When the man saw that he could not overpower him, he touched the socket of Jacob’s hip so that his hip was wrenched as he wrestled with the man. Then the man said, ‘Let me go, for it is daybreak.’ But Jacob replied, ‘I will not let you go unless you bless me.’ The man asked him, ‘What is your name?’ ‘Jacob,’ he answered. Then the man said, ‘Your name will no longer be Jacob, but Israel, because you have struggled with God and with humans and have overcome.’ Jacob said, ‘Please tell me your name.’ But he replied, ‘Why do you ask my name?’ Then he blessed him there. So Jacob called the place Peniel, saying, ‘It is because I saw God face to face, and yet my life was spared’” Genesis 32:24–30).
Jacob wrestles with “a man” at Peniel. Hosea 12:4 identifies the “man” as an angel. Many Christians have understood this person to be God Himself. God had appeared as a man prior to this time (Genesis 18). The Lord may also appear as an angel—“The Angel of the Lord.”
The precise identity of this mysterious assailant at Peniel is not clear, but we have some clues: the man wrenches Jacob’s hip out of joint with just a touch, he has the power to bless Jacob, and Jacob finds it significant that he has seen the face of his opponent and lived. These details lead us to think that Jacob met deity. Jacob thought so, too, naming the place “Peniel,” or “Face of God.”
At some time in the next 500 or so years, Peniel became a city. In Judges 8:8, Peniel is mentioned as a city with no further explanation. The assumption is that the city was built on the same location where Jacob wrestled—which was clearly identified as near the ford of the Jabbok River (Genesis 32:22). We are not told of the history of the city nor how it came to be settled by Israelites after the conquest of Canaan. In Judges 8 Gideon asks for help from the men of Peniel in pursuing the Midianites, but they refuse, whereupon Gideon vows to return and tear down their tower—which indicates that the city was of some size. After Gideon finishes pursuing the Midianites, he returns and tears down the tower of Peniel and kills the men of the town (verse 18).
The city of Peniel is next mentioned in 1 Kings 12 as a city that Jeroboam fortified after the ten northern tribes rebel against Solomon’s son Rehoboam and crown Jeroboam as king.
Finally, Penuel is the name of a man who was descended from Benjamin in the genealogy given in 1 Chronicles 2. Although the name is the same, there is no stated connection between the man’s name and the place name or Jacob’s encounter.
Peniel was tremendously significant in the life of Jacob. It was here that his name was changed to Israel, and it seems to have served as a turning point in his life. However, the other mentions of this location in Scripture are in conjunction with strife within the nation of Israel. This should serve as a reminder that the faith must be passed from one generation to the next. A place of holy encounter to one generation can easily become nothing more than a spot on the map to later generations.
Psalm 87:2–3 says, “The Lord loves the gates of Zion / more than all the other dwellings of Jacob. / Glorious things are said of you, / city of God.” According to this verse, Zion is synonymous with city of God, and it is a place that God loves. Zion is Jerusalem. Mount Zion is the high hill on which David built a citadel. It is on the southeast side of the city.
The word Zion occurs over 150 times in the Bible. It essentially means “fortification” and has the idea of being “raised up” as a “monument.” Zion is described both as the city of David and the city of God. As the Bible progresses, the word Zion expands in scope and takes on an additional, spiritual meaning.
The first mention of Zion in the Bible is 2 Samuel 5:7: “David captured the fortress of Zion—which is the City of David.” Zion was originally an ancient Jebusite fortress in the city of Jerusalem. After David’s conquest of the fortress, Jerusalem became a possession of Israel. The royal palace was built there, and Zion/Jerusalem became the seat of power in Israel’s kingdom..
When Solomon built the temple in Jerusalem, the meaning of Zion expanded further to include the temple area (Psalm 2:6; 48:2, 11–12; 132:13). This is the meaning found in the prophecy of Jeremiah 31:6, “Come, let us go up to Zion, to the LORD our God.” In the Old Testament Zion is used as a name for the city of Jerusalem (Isaiah 40:9), the land of Judah (Jeremiah 31:12), and the nation of Israel as a whole (Zechariah 9:13).
The word Zion is also used in a theological or spiritual sense in Scripture. In the Old Testament Zion refers figuratively to Israel as the people of God (Isaiah 60:14). In the New Testament, Zion refers to God’s spiritual kingdom. We have not come to Mount Sinai, says the apostle, but “to Mount Zion and to the city of the living God, the heavenly Jerusalem” (Hebrews 12:22). Peter, quoting Isaiah 28:16, refers to Christ as the Cornerstoneof Zion: “See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame” (1 Peter 2:6).
Mount Zion as a geographical area is currently the center of much dispute. The Bible is clear that, one day, Zion will be the sole possession of the Lord Jesus, and Zion—the nation and the city—will be restored. “Awake, awake, / Clothe yourself in your strength, O Zion; / Clothe yourself in your beautiful garments, / O Jerusalem, the holy city; / For the uncircumcised and the unclean / Will no longer come into you” (Isaiah 52:1). And “the children of your oppressors will come bowing before you; / all who despise you will bow down at your feet / and will call you the City of the LORD, / Zion of the Holy One of Israel” (Isaiah 60:14).
Zion in HebrewRooted in the Hebrew Scriptures, Zion originally referred to a specific geographical location but evolved to symbolize the presence of God and the spiritual heart of Israel.
The term “Zion” (צִיּוֹן, pronounced Tziyon in Hebrew) holds a profound significance both in the Bible and today. “Zion” (צִיּוֹן, pronounced “Tziyon”) means “a sign” or “a landmark.” The root צ-י-ן forms a verb in modern Hebrew today that means “to point out.”
Today, the concept of Zion extends to the modern political movement known as Zionism. It seeks the establishment and support of a Jewish state in the historical land of Israel.
Biblical Significance of Zion
The word “Zion” first appears in the Bible in 2 Samuel 5:7, where David captures the fortress of Zion. That is why we know it as the City of David. This early reference is purely geographical, identifying a stronghold in ancient Jerusalem. However, as biblical narratives progress, Zion takes on deeper theological meanings.
Mentions of Zion in the Bible
The term “Zion” appears 152 times in the Old Testament. It appears predominantly in the books of Psalms, Isaiah, and Jeremiah. Here are a few key references:
- Psalms: Zion is frequently mentioned in the Psalms as a place of God’s presence and glory (e.g., Psalm 2:6, 9:11, 14:7).
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- Isaiah: The prophet Isaiah often uses Zion to symbolize Jerusalem and the people of Israel, highlighting both their suffering and future redemption (e.g., Isaiah 1:27, 2:3, 52:1-2).
- Jeremiah: Zion in Jeremiah is depicted as a place of lament and future hope (e.g., Jeremiah 3:14, 31:6).
Geographical and Historical Context
Initially, Zion was a physical location—part of the Jebusite city conquered by King David. This fortress became the nucleus of the city of Jerusalem, and the term “Zion” began to encompass the entire city, especially the Temple Mount area. Significant verses highlighting Zion include:
- “Nevertheless, David captured the fortress of Zion—which is the City of David.” 2 Samuel 5:7
- “Beautiful in its loftiness, the joy of the whole earth, like the heights of Zaphon is Mount Zion, the city of the Great King.” Psalm 48:2
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2 Samuel 5:7 – David Captures the Fortress of Zion
The context of 2 Samuel 5:7 lies in the period when David was consolidating his rule over all Israel. After the death of Saul, David was anointed king over Judah. Eventually, he became the king over all Israel.
One of David’s first significant military campaigns as king was the capture of Jerusalem. At the time, it was a strategically located city that was controlled by the Jebusites.
The Jebusites and Jerusalem
The Jebusites were a Canaanite tribe inhabiting Jerusalem, which was known as Jebus before David’s conquest. The city was well-fortified, making it a significant stronghold in the region.
Capturing Jerusalem was crucial for David because of its central location. This meant it was an ideal political and religious capital for unifying the northern and southern tribes of Israel.
David’s Conquest
2 Samuel 5:6-7 describes David’s approach to Jerusalem and his successful capture of the fortress of Zion:
“The king and his men marched to Jerusalem to attack the Jebusites, who lived there. The Jebusites said to David, ‘You will not get in here; even the blind and the lame can ward you off.’ They thought, ‘David cannot get in here.’ Nevertheless, David captured the fortress of Zion—which is the City of David.”
The passage highlights the confidence of the Jebusites in their fortress’s impregnability, but David’s forces were able to overcome the defenses. This victory was a turning point, marking the beginning of Jerusalem’s transformation into the political and spiritual center of Israel.
Significance of the City of David
The capture of the fortress of Zion, later referred to as the “City of David,” marked the establishment of David’s dynasty in Jerusalem.
David’s choice of Jerusalem as his capital was politically astute. By making Jerusalem the capital, David established a neutral site that did not belong to any particular tribe, further promoting national unity.
Psalm 48:2 – The Joy of the Whole Earth
Psalm 48 is a song of Zion, celebrating Jerusalem as the city of God and extolling its beauty and divine protection. The psalm reflects the spiritual significance of Zion as more than just a physical location—it is the dwelling place of God and a source of joy and inspiration for the entire world.
The Description of Zion“Beautiful in its loftiness, the joy of the whole earth, like the heights of Zaphon is Mount Zion, the city of the Great King.” (Ps 48:2)
This verse poetically empasizes the beauty and significance of Mount Zion. The reference to “the heights of Zaphon” draws a parallel with the mythical mountain, which symbolized divine presence and grandeur in Canaanite tradition.
By comparing Zion to Zaphon, the psalmist elevates Jerusalem’s status in the eyes of the people, portraying it as the preeminent city blessed by God.
Zion as the City of the Great King
The phrase “the city of the Great King” underscores the belief that Jerusalem is not just the political capital but also the spiritual heart of Israel. It is the place where God, the Great King, resides among His people.
This divine association adds to the city’s sanctity and importance.
Zion in the Psalms
Throughout the Psalms, Zion is frequently depicted as the locus of God’s presence and the focal point of His redemptive plans. Psalm 48, in particular, celebrates God’s protection and the city’s enduring stability. These attributes that are directly tied to the fact that God dwells in Zion.
“As we have heard, so we have seen in the city of the Lord Almighty, in the city of our God: God makes her secure forever.” Psalm 48:8
This verse reassures the faithful of Zion’s divine protection, reinforcing its role as a symbol of God’s eternal covenant with Israel.
The Dual Nature of Zion
The passages in 2 Samuel 5:7 and Psalm 48:2 provide a deep insight into the dual nature of Zion. Namely, it is both a historical fortress captured by King David and a spiritual symbol of divine presence and protection.
David’s conquest of the Jebusite stronghold marked the beginning of Jerusalem’s central role in the history and faith of Israel. Over time, Zion became synonymous with God’s dwelling place, the city of the Great King, and the source of spiritual joy and hope for believers.
This layered understanding of Zion reflects its enduring significance in both the historical narrative of Israel and its spiritual legacy.
Spiritual Symbolism
As mentioned previously, beyond its physical implications, Zion represents God’s dwelling place among His people. This is evident in several Psalms and prophetic writings, where Zion symbolizes divine presence and favor:
- “For the Lord has chosen Zion, he has desired it for his dwelling, saying, ‘This is my resting place for ever and ever; here I will sit enthroned, for I have desired it.'” Psalm 132:13-14
- “Here am I, and the children the Lord has given me. We are signs and symbols in Israel from the Lord Almighty, who dwells on Mount Zion.” Isaiah 8:18
Messianic Hope and Eschatological Vision
Additionally, in prophetic literature, Zion often represents the ultimate hope for Israel. It is a place of redemption and divine rule. The prophets saw Zion as the center of a restored Israel where God’s kingdom is fully realized. Notable passages include:
- “In the last days the mountain of the Lord’s temple will be established as the highest of the mountains… The law will go out from Zion, the word of the Lord from Jerusalem.” Isaiah 2:2-3
- “I will make the lame my remnant, those driven away a strong nation. The Lord will rule over them in Mount Zion from that day and forever.” Micah 4:7
The Woman and the Dragon
…5And she gave birth to a son, a male child, who will rule all the nations with an iron scepter. And her child was caught up to God and to His throne. 6And the womanfled into the wilderness, where God had prepared a place for her to be nourished for 1,260 days. 7Then a war broke out in heaven: Michael and his angels fought against the dragon, and the dragon and his angels fought back.…
Exodus 16:35
The Israelites ate manna forty years, until they came to a land where they could settle; they ate manna until they reached the border of Canaan.
1 Kings 17:3-6
“Leave here, turn eastward, and hide yourself by the Brook of Cherith, east of the Jordan. / And you are to drink from the brook, and I have commanded the ravens to feed you there.” / So Elijah did what the LORD had told him, and he went and lived by the Brook of Cherith, east of the Jordan. ...
Matthew 4:1-2
Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. / After fasting forty days and forty nights, He was hungry.
Matthew 24:15-16
So when you see standing in the holy place ‘the abomination of desolation,’ spoken of by the prophet Daniel (let the reader understand), / then let those who are in Judea flee to the mountains.
Mark 1:12-13
At once the Spirit drove Jesus into the wilderness, / and He was there for forty days, being tempted by Satan. He was with the wild animals, and the angels ministered to Him.
Luke 4:1-2
Then Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness, / where for forty days He was tempted by the devil. He ate nothing during those days, and when they had ended, He was hungry.
Luke 21:20-21
But when you see Jerusalem surrounded by armies, you will know that her desolation is near. / Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country stay out of the city.
John 6:31
Our fathers ate the manna in the wilderness, as it is written: ‘He gave them bread from heaven to eat.’”
Acts 7:36
He led them out and performed wonders and signs in the land of Egypt, at the Red Sea, and for forty years in the wilderness.
Hebrews 11:38
The world was not worthy of them. They wandered in deserts and mountains, and hid in caves and holes in the ground.
Revelation 11:3
And I will empower my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth.”
Revelation 13:5
The beast was given a mouth to speak arrogant and blasphemous words, and authority to act for 42 months.
Revelation 17:3
And the angel carried me away in the Spirit into a wilderness, where I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns.
Genesis 3:15
And I will put enmity between you and the woman, and between your seed and her seed. He will crush your head, and you will strike his heel.”
Genesis 21:14-21
Early in the morning, Abraham got up, took bread and a skin of water, put them on Hagar’s shoulders, and sent her away with the boy. She left and wandered in the Wilderness of Beersheba. / When the water in the skin was gone, she left the boy under one of the bushes. / Then she went off and sat down nearby, about a bowshot away, for she said, “I cannot bear to watch the boy die!” And as she sat nearby, she lifted up her voice and wept. ...
Revelation 12:4,14
And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born…
1 Kings 17:3-6,9-16
Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that isbefore Jordan…
1 Kings 19:4-8
But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, take away my life; for I am not better than my fathers…
Matthew 4:11
Then the devil leaveth him, and, behold, angels came and ministered unto him.
Revelation 11:2,3
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months…
Luke 13:6-17
Jesus told this parable:
“A man owned a fig tree planted in
his vineyard.
He came looking for fruit on it and found
none.
He said to his gardener,
'Look, I've come
looking for fruit on this fig tree
for the past three years,
and I've never found any.
Cut it down!
Matthew 5:17
The Fulfillment of the Law
17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. 19 Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. 20 For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.
How would you react if I told you that you are about to have a face to face encounter with God? Shock, fear, disbelief, excitement? Whatever it might be, today, in our text, we are about to experience such an encounter.
In this week’s Torah portion, we meet Jacob at a crucial turning point in his life. Twenty years have passed since the beginning of our last weekly reading portion, where we met Jacob fleeing from Esau in fear for his life after he had been robbed of both his birthright and his father’s blessing. These have not been easy years for Jacob, but something is about to change; there is a great lesson and encouragement for us all.
But there is a problem – Jacob now has to face the mistakes and wrongdoings of his past and meet face to face with Esau, his brother. Like Jacob, we also have points in life where we have to face our past mistakes! Jacob prays to God in brokenness in this moment of despair. In Genesis 32:9-11 we read:
And Jacob said, “O God of my father Abraham and God of my father Isaac, O LORD who said to me, ‘Return to your country and to your kindred, that I may do you good,’ I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two camps. Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children.”
Jacob is now ready to meet Messiah Yeshua face to face as he confesses with his own mouth, “I am not worthy.”
A few verses later (Gen 32:24-31), we read:
And Jacob was left alone. And a man wrestled with him until the breaking of the day. When the man saw that he did not prevail against Jacob, he touched his hip socket, and Jacob’s hip was put out of joint as he wrestled with him. Then he said, “Let me go, for the day has broken.” But Jacob said, “I will not let you go unless you bless me.” And he said to him, “What is your name?” And he said, “Jacob.” Then he said, “Your name shall no longer be called Jacob, but Israel, for you have striven with God and with men and have prevailed.” Then Jacob asked him, “Please tell me your name.” But he said, “Why is it that you ask my name?” And there he blessed him. So Jacob called the name of the place Peniel, saying, “For I have seen God face to face, and yet my life has been delivered.” The sun rose upon him as he passed Penuel, limping because of his hip.
Jacob comes out of his encounter with Messiah Yeshua, a changed man with a new name who is limping. After years of striving with man and God in his flesh, Jacob finally surrenders and is ready to become Israel, the father of the Jewish nation, and to experience the fullness of God’s blessing as recorded in Genesis 35:11-12: “And God said to him, ‘I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body. The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you.’”
Can’t we all relate to Jacob and testify that in our lives also, it was when we felt unworthy and in defeat from our own mistakes and striving with God that Messiah Yeshua met us, touched us in his love, and changed us?
What a powerful lesson and a great encouragement for us today. Do you feel defeated or in fear and despair? Messiah Yeshua is the one whom God the Father sent as the ultimate king and descendant of Jacob to meet our own needs and touch us; even in our weakness, described in the text as limping, God can do great and mighty things.
All four Gospels describe
the
Spirit of God
Descending like a Dove
upon
Jesus
after His baptism
(Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32).
Immediately after John the Baptist baptized Jesus in the Jordan River,
as Jesus came up out of the water,
both John and Jesus (and probably bystanders, too)
Saw the Holy Spirit
descend from heaven like a dove
and settle on Jesus:
“As soon as Jesus was baptized, he went Up out of
the Water
At that moment heaven was opened,
and he saw the Spirit of God
descending like a dove and alighting on him.
And a voice from heaven said,
‘This is my Son,
whom I love; with him I AM
WELL pleased’”
(Matthew 3:16–17)
In John’s Gospel, the Holy Spirit descending like a dove on Jesus was the clear confirmation for John the Baptist that Jesus was indeed Israel’s promised Messiah. John bore witness: “I saw the Holy Spirit descending like a dove from heaven and resting upon him. I didn’t know he was the one, but when God sent me to baptize with water, he told me, ‘The one on whom you see the Spirit descend and rest is the one who will baptize with the Holy Spirit.’ I saw this happen to Jesus, so I testify that he is the Chosen One of God” (John 1:32–34, NLT).
John the Baptist did not recognize Jesus as God’s chosen Messiah until God revealed it to him at the Lord’s baptism (see John 1:31). The descending of the Holy Spirit like a dove was the sign God had promised to give John. Luke recounts, “One day when the crowds were being baptized, Jesus himself was baptized. As he was praying, the heavens opened, and the Holy Spirit, in bodily form, descended on him like a dove. And a voice from heaven said, ‘You are my dearly loved Son, and you bring me great joy’” (Luke 3:21–22, NLT).
The appearance of the Holy Spirit descending like a dove has other implications besides confirming Jesus as the Messiah. This scene in which heaven opens, the Spirit descends, and the voice of God speaks is reminiscent of Old Testament prophetic commissionings (e.g., Ezekiel 1:1–14, 26–28; Isaiah 6:1–8).
The commissioning of a genuine prophet
always occurred
in God’s presence, underscoring
the significance of this baptismal event
and connecting it to
the narrative of the Old Testament
Was the Holy Spirit in the actual form of a dove?
Usually, the Spirit is not visible to humans, but He was seen by people on this occasion. According to the four accounts (especially Luke 3:22 and John 1:32), the Spirit took on some physical qualities that resembled a dove. In each description, the descent from heaven revealed that the Holy Spirit had come from God’s presence. All three Persons of the Trinity were present.
The Son was being baptized,
the Spirit descended on Him, and the Father
spoke from heaven,
pronouncing His blessing, anointing, and empowerment.
It was time for
the doctrine of the Trinity to be revealed
and for
Christ’s public ministry to begin.
One commentary likens the scene to a divine family reunion or graduation ceremony with the three Persons of the Trinity cheering Jesus on and “manifesting their presence in such a way that bystanders could see or hear them. This was a testimony to human witnesses about the identity of Jesus, the Messiah. . . . It was also a personal affirmation from the first and third members of the Trinity to the Son. This fact reminds us of the emotional-relational side of the Godhead, a side we often forget. Even God the Son enjoyed personal affirmation from his family” (Weber, S. K., Matthew, Holman New Testament Commentary, vol. 1, Broadman & Holman Publishers, 2000, p. 39).
The dove is often a symbol
of purity,
peace, and gentleness in Scripture
(see Genesis 8:11; Matthew 10:16).
The dove descending on Jesus at His baptism
signified
that He was God’s anointed Messiah
and holy prophet commissioned
to bring
peace to humankind through
His life, ministry, and sacrifice
on the cross
(Luke 4:18–19; cf. Isaiah 61:1–11; Isaiah 52:7; Romans 5:1).
Hosea 6:1–3 predicts that the people of Israel
would return to the Lord
after a period of judgment.
In that day, the people of Israel
will say,
“Come, and let us return to the Lord;
For He has torn, but He will heal us;
He has stricken, but He will bind us up.
After two days He will revive us;
On the third day He will raise us up,
That we may live in His sight.
Let us know,
Let us pursue the knowledge of the Lord.
His going forth is established as the morning;
He will come to us like the rain,
Like the latter and former rain to the earth” (NKJV).
The “latter” and “former” rains
are called the
“winter rains” and “spring rains” in the NIV.
The Lord had “torn” and “stricken” His people—i.e., Hosea predicts that God will discipline them (Hosea 6:1)—because they were unfaithful to the covenant they had promised to keep (Exodus 24:3, 7). While the judgment would be certain and severe, God would demonstrate His grace and restore the people. He would heal them and bandage their wounds (Hosea 6:1). He would come to them like a refreshing and nourishing rain (Hosea 6:3). He would come like the latter and former rain, which would seem to refer to the early rain after planting and the later rain at harvest.
Because of God’s promises, His people could know with certainty that God would keep His word—that He would indeed come to them as the latter and former rain to restore and refresh. While the context doesn’t specify when this restoration would take place, the passage seems to be pointing forward to the salvation that would be provided through the Messiah: God would revive them after two days and raise them up on the third day (Hosea 6:2). This prophecy seems to correlate directly with the events of Jesus’ death, as He died, was buried, and then rose again on the third day (see 1 Corinthians 15:1, 3–4). Paul mentions that Christ’s resurrection on the third day was “according to the Scriptures” (or writings). While there may have been a written gospel account by the time Paul wrote his first letter to the Corinthians (Matthew and Mark may have written by that time), Paul is probably referring to the Hebrew Scriptures and may have had Hosea 6:2 in mind.
If Hosea’s prophecy of revival in the two days and raising on the third day (Hosea 6:2) is pointing forward to the death, burial, and resurrection of the Messiah, then the immediately following context that God would visit the people of Israel as the latter and former rain is likely also a picture of how refreshing and nourishing that event would be for the people under God’s judgment.
In Hosea’s time, there was coming a somber judgment because of the people’s disloyalty to God and their transgressing of the covenant. But there was also a coming day of restoration for Judah (Hosea 6:11). God would come to the people as latter and former rain.
It is important to note that God doesn’t ignore sin, and His holy standard is high—perfection, in fact (see Matthew 5:48). When God restores the people of Israel, He first deals with their sin problem. The Messiah would die as a sacrifice to pay for sins; thus, the nation would no longer be in bondage to the Law of Moses (the Old Covenant) or the consequences of breaking that covenant. God would forgive their sins as part of a New Covenant (Jeremiah 31:31). That blessing of forgiveness from sin through the sacrifice of the Messiah would be not just for one nation but for all the families of the earth (Genesis 12:3b). The Messiah would be like the latter and former rain for Israel and Judah (Hosea 6:3), and He would also be the water of life for all who would believe in Him (John 4:13–14).
James encourages his readers to action. One of the motivators for that action is their hope for the future. James illustrates the point, wanting us to learn from the farmer: “Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain” (James 5:7, NKJV).
James encourages those who are undergoing difficult circumstances (James 1:3, 9) and chastises those who are living badly yet enjoying riches (James 1:10–11; 5:1–6). He exhorts his brethren to be patient until the coming of the Lord (James 5:7a). The injustices that are evident in a fallen world would not be fully resolved until then. So James wants people to learn and grow from their difficulties—and even rejoice in them. Enduring through trials and difficult circumstances will produce fruit in the lives of believers and help them persevere until what has been promised is delivered.
James illustrates the need for and payoff of patience by pointing to the farmer. The farmer has to work diligently in order to get ground prepared and seed planted. The farmer has to patiently wait for the early and latter rain—that is, the autumn and spring rains. Without either of those seasonal rains, the seed would not have healthy growth. The farmer depends upon the rains and cannot do anything to hasten them. The farmer must be patient throughout the entire process, all the while hopeful that there will be the proper rain and the growth that the rain supports. In that same way, we ought to be patiently looking for the coming of the Lord. We need to be patient. We also need to strengthen our hearts and be prepared, because His coming is imminent (James 5:8). James reminds His readers that the Judge is standing at the door (James 5:9).
Along with the illustration of the farmer, James offers other examples of patience. He speaks of the prophets who patiently waited on the Lord (James 5:10). He reminds of Job and the remarkable endurance that Job showed (James 5:11). Finally, James recounts how Elijah was patient and entreated the Lord and the Lord heard him (James 5:17–18). In this last example, we recognize that waiting patiently is not necessarily waiting passively. James encourages us to be prayerful (James 5:14–18).
Even as we are exhorted to patience, we need to be actively prayerful. As Paul exhorts the Thessalonian believers regarding the Lord’s imminent coming (1 Thessalonians 4:13–17) and the day of the Lord that would follow (1 Thessalonians 5), he encourages believers not to sleep but to be alert and sober (1 Thessalonians 5:6). As we prepare for coming final days, we should be always rejoicing (1 Thessalonians 5:16) and always prayerful and thankful (1 Thessalonians 5:17–18).
What James and Paul desire to see from their readers—from us—is that we have a similar mindset to the farmer, who is active and patiently looking forward to God’s work and the fulfilling of growth. Paul understands that the farmer is not only patient but is hard-working and ought to be the first to receive from his crops (2 Timothy 2:6). James knows there is much we can learn from the farmer who waits for the early and latter rain. That farmer trusts in God to provide and does everything in his power to ensure that the ground and seed are ready. Diligence, patience, and trust—these are things we can learn from the farmer who waits for the early and latter rain.
Jeremiah’s statement that God’s mercies are “new every morning” is related to the statement that follows: “Great is your faithfulness” (Lamentations 3:23). God is unchanging, and His mercies toward Israel were unfaltering. His covenant with Abraham’s descendants would be kept (see Jeremiah 31:35–37). This was the bright ray of hope that shone through the smoke of Jerusalem’s ruins.
The dawning of every new day could be seen as a symbol of God’s light breaking through the darkness and His mercy overcoming our troubles. Every morning demonstrates God’s grace, a new beginning in which gloom must flee. We need look no further than the breath in our lungs, the sun that shines upon us, or the rain that falls to nourish the soil. The mercies of God continue to come to us via a multitude of manifestations.
There is no expiration date on God’s mercy toward us. His mercies are new every morning in that they are perpetual and always available to those in need. We have our ups and downs, and “even youths grow tired and weary” (Isaiah 40:30), but God is faithful through it all. With the dawn of each day comes a new batch of compassion made freshly available to us. God’s compassion is poured out from an infinite store; His mercies will never run out. Some mornings we get up on the wrong side of the bed, but even there we find God’s mercies awaiting us.
Believers still sin and grieve the Holy Spirit, but forgiveness is always available (1 John 1:8–9). God’s mercy is ready to forgive our sins, as they are atoned for by the shed blood of Jesus Christ on the cross. We serve a great, loving, and merciful God, and because of His great love we are not consumed. Our God is for us, not against us.
In Jesus Christ we have the fullest expression of God’s mercy and compassion (see Matthew 14:14), and He is “the same yesterday and today and forever” (Hebrews 13:8). Jesus’ mercy is indeed “new every morning.”
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It is important to remember that forgiveness and reconciliation
are not synonymous.
Forgiveness is a matter of the heart.
It is an act of surrender to God’s will and is primarily
between us and God.
We release to Him our right to hang on to anger
(Psalm 115:11).
However, reconciliation depends on the
true repentance
and proven trustworthiness
of the offender.
For example, in the case of spousal abuse,
the victim must
forgive as part of her ongoing healing.
She can release her anger to God.
But, at the same time,
she must keep protective boundaries in place
until the abuser has
proven over time that he is worthy of her trust
(see Proverbs 26:24–25)
We can release a grudge with a simple act of our will, by offering the
whole situation to God and letting go of it.
Forgiveness brings healing to our souls and allows God to build
His strength and character into our
lives as we allow Him to reign as our only God
(Romans 8:29)
Confession of sin
is the
admission of what we did
and the
agreement with God
that our actions or words
were wrong
In a court of law, a person who confesses
to a crime
is agreeing that he or she
did in fact violate a societal standard.
When we confess our sins,
we are admitting that we violated God’s law.
We admit
that we chose to do, say, or think something
opposed to God’s will,
and we stand guilty before Him.
Related to confession is repentance.
Whereas confession involves admitting
what we did was wrong,
repentance
involves a desire to change course.
We not only acknowledge our sin
but take steps
to overcome and forsake it.
Confession without repentance is only words.
Most people will confess to a sin when caught red-handed,
but they may have no intention of changing.
Their show of remorse is due to the consequences of their actions,
not the sin of the actions.
John the Baptist preached repentance in preparing
the way for the Messiah:
“Bear fruit in keeping with repentance”
(Matthew 3:8).
In other words, John counseled
his hearers to not merely confess their sins
but demonstrate by their actions
that they had truly repented of them
The Bible presents two avenues for the confession of sins.
First, we are to confess our sins to God.
First John 1:9says that
“if we confess our sins,
he is faithful and just to forgive
our sins and to cleanse us from all
unrighteousness.”
Second, we are to confess our sins to other believers.
James 5:16 says,
“Therefore confess your sins to each other and pray for each other
so that you may be healed.”
When we have wronged someone,
it is appropriate to confess our
wrongdoing to that person and seek forgiveness.
Several factors can hinder or prevent our
confession of sins.
One is pride.
We don’t like to admit we were wrong.
Pride
rushes in to justify, explain, or blame-shift
instead of
confessing and being forgiven
(Proverbs 16:18).
God resists a prideful person (James 4:6; 1 Peter 5:5).
Confession of sin does little good when it is coerced or insincere
because it is not true agreement with God
but a temporary effort to appease a guilty conscience
or pacify someone else.
Another factor that hinders the confession of sin is
ignorance.
In our modern age, people are growing more
biblically illiterate,
and hearts are growing cold toward
the things of God.
The neglect
of Scripture means that many,
including professing Christians,
are woefully ignorant of God’s
moral standards.
Some indulge their sinful desires with little remorse, preferring
to remain in the dark
rather than have to confess and forsake their sin.
Their attitude is “ignorance is bliss,”
and they
may even resist learning more
about God’s Word for fear
it will make them feel guilty about their lifestyles.
God holds us accountable for all He has
entrusted to us,
so ignorance is no excuse
for not confessing
our sin to God and being forgiven.
When we confess our sins to someone we have wronged,
that confession should be
accompanied by an appeal for forgiveness.
While we cannot force someone to forgive us,
we should always make that option available to them
so that they can live free of bitterness toward us.
The Bible is filled with commands to forgive each other
(Ephesians 4:32; Colossians 3:13; Matthew 6:14).
Jesus even gave us a step-by-step tutorial in confession and
restoration within the church
(Matthew 18:15–17).
There are other times when our sin was not against a specific person,
but we can confess it
anyway to Christian brothers and sisters as a way of
becoming accountable for change
(James 5:16).
An old adage says, “Confession is good for the soul.”
This is true.
God wants us to live with a clear conscience and a pure heart
(Matthew 5:8; Psalm 24:4).
This is only possible when we regularly confess
and forsake our sins,
keeping the model of Jesus ever before us
(1 Corinthians 4:16; 11:1).
He never had to confess His sins
because
He never committed any
(Hebrews 4:15).
But no one else can truthfully say that,
so we need to learn
how to confess
our sins regularly both to God
and to other people so that
we can live
free of guilt and shame
(Colossians 2:14)
The Word of Faith movement
grew out of
the Pentecostal movement
in the late 20th century.
Its founder was E. W. Kenyon, who studied
the metaphysical New Thought teachings of Phineas Quimby.
Mind science (where "name it and claim it" originated) was combined
with Pentecostalism,
resulting in a peculiar mix of orthodox Christianity and mysticism.
Kenneth Hagin, in turn, studied under E. W. Kenyon and made
the Word of Faith movement what it is today.
Although individual teachings range from
completely heretical
to completely ridiculous, what follows is
the basic theology most
Word of Faith teachers align themselves with.
At the heart
of the
Word of Faith
movement
is the belief in the
"force of faith."
It is believed words
can be used to manipulate the faith-force, and thus
actually create
what they believe Scripture promises (health and wealth).
Laws supposedly governing
the faith-force are said to operate independently
of God’s sovereign will
and that God Himself is subject to
these laws.
Countering Word of Faith teaching is a simple matter
of reading the Bible.
God alone is the Sovereign Creator of the Universe
(Genesis 1:3; 1 Timothy 6:15)
and does not need faith—He is the object of faith
(Mark 11:22; Hebrews 11:3).
God is spirit and does not have a physical body
(John 4:24).
Man was created in the image of God
(Genesis 1:26, 27; 9:6),
Only God has a divine nature
(Galatians 4:8; Isaiah 1:6-11, 43:10, 44:6; Ezekiel 28:2; Psalm 8:6-8).
Christ is Eternal, the Only Begotten Son,
and
the only incarnation of God
(John 1:1, 2, 14, 15, 18; 3:16; 1 John 4:1).
In Him dwelt the fullness of the Godhead bodily (Colossians 2:9).
By becoming a man,
Jesus gave up the glory of heaven
but
not His divinity
(Philippians 2:6-7),
though He did choose to withhold His power while
walking the earth as man.
The Word of Faith movement
is deceiving
countless people,
causing them to grasp after
a way of life and faith that
is not biblical.
At its core is the same lie Satan has been telling since the Garden:
“You shall be as God” (Genesis 3:5).
Sadly, those who buy into the Word of Faith movement are still listening to him.
Our hope is in the Lord, not in our own words, not even in our own faith (Psalm 33:20-22).
Our faith comes from God in the first place (Ephesians 2:8; Hebrews 12:2)
and is not something we create for ourselves.
So, be wary of the Word of Faith movement
and any church that
aligns itself with Word of Faith teachings.
Jesus told the Parable of
the Fig Tree--
Luke 13:6-9—immediately after
reminding His listeners of a tower over the pool of Siloam
(John 9:7)
which unexpectedly fell and killed eighteen people.
The moral of that story is found in Luke 13:3:
“Unless you repent, you will likewise perish.”
To reiterate this moral, Jesus tells the story of the fig tree,
the vineyard owner,
and the gardener who took care of the vineyard.
The three entities in the story all have clear symbolic significance.
The vineyard owner
represents God, the one who rightly expects
to see fruit on His tree
and who justly decides to destroy it when He finds none.
The gardener, or vineyard keeper who cares for the trees,
watering and fertilizing them to bring them to their peak of fruitfulness,
represents Jesus, who feeds His people and gives them living water.
The tree itself has two symbolic meanings:
the nation of Israel and the individual.
As the story unfolds, we see the vineyard owner
expressing
his disappointment at the fruitless tree.
He has looked for fruit for three years from this tree,
but has found none.
The three-year period is significant
because for three years John the Baptist and Jesus
had been preaching
the message of repentance throughout Israel.
But the fruits of repentance were not forthcoming.
John the Baptist
warned the people about the Messiah coming
and told them to bring forth fruits fit for repentance
because the ax
was already laid at the root of the tree
(Luke 3:8-9).
But the Jews were offended
by the idea they needed to repent,
and they rejected their Messiah
because He
demanded repentance from them.
After all, they had the revelation of God, the prophets,
the Scriptures,
the covenants, and the adoption
(Romans 9:4-5).
They had it all, but they were already apostate.
They had departed from the true faith and
the true and living God
and created a system of works-righteousness
that was an abomination to God.
He, as the vineyard owner, was perfectly justified in tearing down
the tree that had no fruit.
The Lord’s ax was already poised over the
root of the tree,
and it was ready to fall.
However, we see the gardener pleading here for a little more time.
There were a few months before the crucifixion, and
more miracles to come,
especially the incredible miracle of the raising of Lazarus
from the dead,
which would astound many and perhaps
cause the Jews to repent.
As it turned out, Israel as a nation still did not believe, but individuals certainly did
(John 12:10-11).
The compassionate gardener intercedes
for more time to water and fertilize
the fruitless tree,
and the gracious Lord of the vineyard
responds in patience.
The lesson for the individual is that borrowed time is not permanent.
God’s patience has a limit.
In the parable, the vineyard owner grants another year of life to the tree.
In the same way,
God in His mercy
grants us another day, another hour, another breath.
Christ
stands at the door of each man’s
heart
knocking and seeking to gain entrance and
requiring repentance from sin.
But if there is no fruit,
no repentance, His patience will come to an end,
and the fruitless,
unrepentant individual will be
cut down.
We all live on borrowed time; judgment is near. That is why the prophet Isaiah wrote,
"Seek the LORD while he may be found; call on him
while he is near.
Let the wicked forsake his way and the evil man his thoughts.
Let him turn to the LORD, and he will have mercy on him,
and to our God, for he will freely pardon"
(Isaiah 55:6-7)
In Matthew 6:24, Jesus said,
“No one can serve two masters.
Either you will hate the one and love the other,
or you will be
devoted to the one and despise the other.
You cannot serve both God and money.”
He spoke these words as part of His Sermon on the Mount (Matthew 5—7),
in which He had said it was foolish to store up treasures on earth
where
“moths and vermin destroy and where thieves break in and steal”
(Matthew 6:19–20);
rather, He urged us to store up treasure in heaven where it
will last forever.
The obstacle that prevents us from wise investment
is the heart.
Wherever our treasure is, there will our hearts be
(Matthew 6:21).
We follow what has captivated our hearts,
and Jesus made it clear
that we cannot serve two masters.
Jesus’ call to follow Him is a call to abandon all other masters.
He called Matthew from the tax collector’s booth (Matthew 9:9).
Matthew obeyed and walked away from extravagant wealth and dirty deals.
Jesus called Peter, James, and John from the fishing docks (Mark 1:16–18).
To obey Jesus’ call meant that they
had to leave behind everything they knew, everything they’d worked for.
Jesus called Paul, a successful Pharisee,
with the words, “I will show him how much he must suffer for my name”
(Acts 9:16).
Those words will never make it into
a mass-market ad campaign
for Christianity—but maybe they should,
because that’s what it means to follow Jesus (Luke 9:23).
We must forsake everything else, no matter
the cost
(Matthew 10:34–39).
The Lord describes Himself as a “jealous God” (Exodus 34:14).
This means He guards what is rightfully His.
He is righteously
jealous for our affections because
we were created to know and love Him
(Colossians 1:16).
He is not jealous for His own sake; He needs nothing
(Psalm 50:9–10).
He is jealous for us because we need Him
(Mark 12:30; Matthew 22:37).
When we serve another master such as money,
we rob ourselves
of all we were created to be,
and we rob God of His rightful adoration.
Jesus’ claim to us is exclusive.
He bought us with His own blood and delivered us from our former master, sin
(1 Corinthians 6:20; 7:23; Romans 6:17).
He doesn’t share His throne with anyone.
During Jesus’ time on earth,
some people followed Him for a ways,
but their devotion was superficial
(Luke 9:57–62).
They wanted something Jesus offered, but they
weren’t committed
(Mark 10:17–22).
Other things were more important. They wanted to serve two masters.
We cannot serve two masters because,
as Jesus pointed out, we end up hating one and loving the other.
It’s only natural.
Opposing masters demand different things and lead down
different paths.
The Lord is headed in one direction,
and our flesh and the world are headed in the other.
A choice must be made.
When we follow Christ, we must die to everything else.
We will be like some of the seeds in Jesus’ parable (Luke 8:5–15)--
only a portion of those seeds actually bore fruit.
Some sprouted at first but then withered and died.
They were not deeply rooted in good soil.
If we attempt to serve two masters, we will have divided loyalties, and, when the difficulties of
discipleship clash with the lure of fleshly pleasure,
the magnetic pull of wealth and worldly success will draw us away from Christ
(see 2 Timothy 4:10).
The call to godliness goes against our sinful nature.
Only with the help of the Holy Spirit
can we
remain devoted to one Master
(John 6:44).
As Jesus traveled around performing miracles, His disciples worshiped Him, saying, “Truly you are the Son of God”
(Matthew 14:33).
However, the Jewish religious leaders grew more hostile and antagonistic toward Jesus.
In Matthew 15, the scribes and Pharisees track Jesus down to
confront Him for not keeping their
religious rituals regarding ceremonial cleanliness (verses 1–2).
In response, Jesus challenges their traditions and accuses them of being hypocrites (verses 3–9).
Jesus directly addresses the
scribes and Pharisees with an eighth-century BC prophecy of Isaiah
concerning Judah’s hypocrisy:
“You hypocrites! Isaiah was right when he prophesied about you:
‘These people honor me with their lips,
but their hearts are far from me.
They worship me in vain; their teachings are merely human rules’”
(Matthew 15:7–9).
Jesus emphatically states that Isaiah was talking about them when he prophesied, “The Lord says: ‘These people come near to me with their mouth and honor me with their lips, but their hearts are far from me.
Their worship of me is based on merely human rules they have been taught’” (Isaiah 29:13).
The word translated as “hypocrite”
in Matthew 15:8
has its origin in a classic Greek term
meaning “one who wears a mask.”
It referenced an actor or pretender on the stage of a Greek drama. A hypocrite professes beliefs and opinions he does not hold to conceal his real feelings and motives. A hypocrite wears an outward mask to cover up what’s inside his heart. He says one thing with his lips, but his heart reveals a different truth.
Jesus (and God through Isaiah) said,
“These people honor me with their lips, but their hearts are far from me,”
because He recognized the
false piety and spiritual acting of these Jewish religious leaders.
They claimed with their
mouths and lips to love, honor, and worship God,
but their hearts rebelled against Him.
Their rebellion was evident
in their rejection of Jesus Christ
and their insistence
that others follow their self-made rules.
Religious rituals and traditions are external trappings—an outward show.
In Matthew 6:2–4, Jesus presented an
example of how we might honor God with our lips yet, at the same time,
have hearts that are far from Him:
“When you give to someone in need,
don’t do as the hypocrites do—blowing trumpets
in the synagogues
and streets to call attention to their
acts of charity!
I tell you the truth,
they have received all the reward they will ever get.
But when you give to someone in need,
don’t let your left hand know what your right hand is doing.
Give your gifts in private,
and your Father, who sees everything, will reward you” (NLT).
In religious circles today, people still perform pious rituals and honor the Lord only with their lips. They do it to please people or gain status (see Galatians 1:10–14; Matthew 6:1, 5, 16; 23:5–7). But God desires authentic worship that is more than external observance or lip service; it is a total and heartfelt commitment to loving, obeying, and pleasing God (Psalm 51:16–17; Matthew 22:37; Romans 2:29; 6:17; 14:17–18; Ephesians 6:6; 1 Thessalonians 2:4).
In Romans 2:25–29, Paul taught that a true worshipper “is one whose heart is right with God” (verse 29, NLT). Obeying “the letter of the law” (verse 29, NLT) in practices such as circumcision is merely an outward ceremony. What counts in God’s eyes is having “a change of heart produced by the Spirit. And a person with a changed heart seeks praise from God, not from people” (verse 29, NLT).
We please God when we obey His Word and not human traditions. We honor Him when our words and actions reflect what we truly believe in our hearts (Romans 10:9–10; Colossians 3:16). Jesus said that religious pretenders “honor Me with their lips, but their hearts are far from me.” May we be true worshippers who honor, love, and obey the Lord with our whole hearts, souls, minds, and strength. May we express our devotion to God in words that truthfully reflect our inner convictions.
Both Matthew 18 and Luke 15 record Jesus’ parable about a shepherd who leaves 99 sheep in the fold to go in search of one that had wandered away. Jesus gave this illustration in response to the Pharisees who were incensed that Jesus “welcomes sinners and eats with them” (Luke 15:2). The religious leaders in Jesus’ day had structured their system to exalt the self-righteous and exclude anyone who did not live up to their often arbitrary standards (Matthew 23:28). They had added so many rules and regulations to God’s law that no one could keep them all, including the ones who drafted them. When Jesus came along, His methodology confused them. He seemed to be from God, yet He rebuked the outwardly righteous and welcomed the wicked. How could this man know God?
So Jesus told them a story, as He did many times in order to explain spiritual truths: “What do you think? If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? And if he finds it, truly I tell you, he is happier about that one sheep than about the ninety-nine that did not wander off. In the same way your Father in heaven is not willing that any of these little ones should perish” (Matthew 18:12–14). The people of Jesus’ day understood the relationship between shepherds and sheep, but the significance of a shepherd going in search of one lost sheep is sometimes lost on us. It seems strange that a shepherd would leave his flock to search for one missing sheep.
We might consider the shepherd leaving the 99 to find the 1 this way: a father and his five children are asleep in their home when the smoke detectors go off. The father awakens to find his house filled with smoke and the sound of flames and crackling timber coming nearer. Panicked, he races to his children’s bedrooms and begins to rouse them. Calling to some and carrying others, he stumbles down the stairs and out the front door. He deposits the sleepy children on the grass a safe distance away and then turns. Gasping for air, he squints through the smoke to count kids: “Tim, Sally, Angel, Jojo—where’s Lilly!” He is missing his youngest, three-year-old Lilly.
Four children are safe, one is not.
What will this father do?
God is a Father.
He counts His kids. He rejoices that some are safely
in Christ,
prepared for eternity and nestled near
His heart.
But some are missing. Where’s Karen? Where’s Abdul? Where’s Jose?
The Father sent Jesus on a rescue mission
“to seek and to save the lost” (Luke 19:10).
God does not abandon the 99.
They are already safely in His kingdom,
attended by His angels, and guided by His Holy Spirit
(Romans 8:14; Hebrews 13:5).
But His heart aches for those not yet in the fold.
So the Good Shepherd pursues the lost sheep, woos them, calls to them,
and allows circumstances into
their lives designed to make them look up. It is often in the bleakest of circumstances that
we finally surrender our demands to have our own way.
We finally submit to our Shepherd, who carries us back to the fold
(Luke 15:5).
In John 10,
Jesus again refers to Himself as the Good Shepherd,
saying,
“I have other sheep that are not of this sheep pen.
I must bring them also.
They too will listen to my voice, and there shall be one flock and one shepherd” (verses 16–17).
Then in verses 27–29 He says,
“My sheep listen to my voice; I know them,
and they follow me.
I give them eternal life, and they shall never perish;
no one will snatch them out of my hand.
My Father, who has given them to me, is greater than all;
no one can snatch them out of my Father’s hand.”
The 99 are still important to Him,
but He knows the flock is not complete without
the lost sheep.
And a good shepherd always goes after
the lost sheep.
In Luke’s gospel, two other parables follow the one about
the one lost sheep, and both of them
reinforce Jesus’ main point, which is the value of individuals.
The parable of the lost coin (Luke 15:8–10) and the parable of the lost son,
also known as
the parable of the prodigal son (Luke 15:11–32),
continue the theme of God as a pursuer of lost people.
We were all lost at one time, and the Lord came after us.
If He had not taken the initiative, no one could be saved (John 6:44).
So, when our Good Shepherd
wants
to pursue another lost lamb,
the 99
who are in the fold can
joyfully support the rescue
In Ephesians 1:15–23, the apostle Paul prays for the Ephesian believers to be filled with spiritual insight to know Jesus better and understand the fullness of God’s blessings in Christ: “I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better. I pray that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people, and his incomparably great power for us who believe” (verses 17–19).
Throughout the Bible, the “heart” often represents the center of a person’s physical, emotional, mental, and spiritual life—the whole inner person, encompassing the mind, will, and emotions. Thus, “the eyes of your heart” refers to our inner perception. Our “inner eyes” are “enlightened” when they open and light is cast on them, allowing them to see and understand the things of the Spirit.
Paul prays for the Father to give believers the “Spirit of wisdom and revelation.” True spiritual enlightenment can only come from the Holy Spirit (Isaiah 11:2; John 14:25–26; 16:12–14; 1 Corinthians 2:9–16). The natural mind cannot comprehend the things of God. Christians “have received God’s Spirit (not the world’s spirit), so we can know the wonderful things God has freely given us” (1 Corinthians 2:12, NLT). The Spirit of God opens the eyes of the heart to see, receive, and understand the truth in God’s Word (Psalm 19:8; 119:18).
Paul says, “I pray that the eyes of your heart may be enlightened” because he wants all believers to comprehend the great hope, riches, and power they have received in Jesus Christ. Paul himself would have remained a blind Pharisee had the eyes of his heart not been opened on the road to Damascus. Acts 9:1 says Paul (then Saul) was “still breathing threats and murder against the disciples of the Lord” (ESV). While on his way to arrest followers of Jesus in the city of Damascus, Paul was struck down by a blinding light. He heard the voice of Jesus calling him to salvation. Three days later, he was filled with the Holy Spirit, and his sight was restored (Acts 9:17–19). The restoration of physical eyesight symbolized Paul’s inner transformation as the eyes of his heart were enlightened to see the truth of salvation in Jesus Christ.
Paul tells the believers in Corinth that the same God who spoke light into existence in Genesis 1:3 “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 apostle wants Christians to grasp three things: the hope of our calling (Romans 8:30; Ephesians 4:4; Colossians 1:5; 2 Timothy 1:9; 1 Thessalonians 2:12; Philippians 3:14), the riches of our glorious inheritance (Colossians 1:12; Ephesians 1:14), and the matchless power that is available to us who believe (Ephesians 3:7, 16; Philippians 3:21; 4:19).
The Christian life is an ongoing experience of growing in our faith, knowledge, and understanding of God and our relationship with Jesus Christ. Before salvation, we lived in darkness until the true light of the world shined in our hearts (Isaiah 9:2; Matthew 4:16; John 1:9; John 8:12; Acts 26:18; Ephesians 5:8). But once we come to know Him through salvation, the eyes of our hearts are opened (John 17:3; Hebrews 6:4). He becomes our Savior and Lord. Jesus says to us, “Blessed are your eyes, because they see; and your ears, because they hear” Matthew 13:16 (NLT).
If we keep seeking the Lord throughout our lives, we will increasingly get to know Him through experiential sanctification (Philippians 3:10–16). We will discover that He is our “Abba, Father” (Romans 8:15), “Good Shepherd” (John 10:10–16; 1 Peter 5:1–4), and “Bright Morning Star (Revelation 22:16). We will slowly transform into the image of Christ (Romans 8:29; 2 Corinthians 3:18; Ephesians 4:22–24; Colossians 3:9–10) until one day the eyes of our hearts are fully enlightened, and we know Him “face to face” in complete perfection (1 Corinthians 13:9–12).
In Peter’s closing remarks to the churches in the Asia Minor, he affirms, “And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you” (1 Peter 5:10, ESV). This powerful sentence offers encouragement through the themes of restoration, confirmation, strengthening, and establishment. Let’s delve into God’s message of hope here.
To begin with, Peter acknowledges that Christians are not exempt from suffering, particularly the persecution that arises from identifying with Christ. While our trials may vary in nature, every Christian will experience some degree of suffering. It could manifest as insults, disparaging remarks, struggles with sin, disappointments in a broken world, tragic losses, poverty, imprisonment, or even death. Early Christians endured intense persecution, and many struggled with discouragement. Peter’s encouragement went beyond superficial motivation to ease their pain; it offered a hope that transcended their temporary discomfort.
Modern Christians often hold one of two extreme views of suffering, both of which Peter contradicts. The first extreme treats suffering as either an illusion or a sign of weak faith. This perspective suggests that Christians should not suffer, and even mentioning negative aspects of life, like sickness, is almost sinful. The books of Job and Ecclesiastes refute this view, and, in the New Testament, Jesus affirms that His followers will face trials and persecution (Matthew 5:10–12; Luke 9:23; John 16:33). Even Hebrews 11, the renowned chapter on faith, acknowledges suffering (verses 35–38). The other extreme involves adopting a defeatist attitude toward life due to its brokenness. Both extremes should be avoided in light of God’s promises.
God’s first encouragement to Christians, through Peter, is restoration. The Greek word for “restore” conveys the idea of making something whole again. Sin and suffering have left us broken, and we will not be fully restored this side of eternity. However, at the right time, God will restore all things, including us (see Revelation 2:15). In the Christian perspective, the afterlife is not just a consolation for the troubles of the present life; it is a renewal into God’s intended state. As C. S Lewis opined, “They say of some temporal suffering, ‘No future bliss can make up for it,’ not knowing that Heaven, once attained, will work backwards and turn even that agony into a glory” (The Great Divorce, Macmillan, p. 64).
Additionally, God promises to confirm, strengthen, and establish us. He fully acknowledges that we are His, that He gifts us with strength, and that He will establish us, that is, He will keep us rooted. Through it all, “our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (2 Corinthians 4:17).
Hence, we need not deny the reality of suffering—even for righteous individuals—nor do we fall into despair. It can be dismaying to witness the prevalence of evil in the world, and we may wonder why God appears silent. However, the God who suffered in the Person of Jesus has shown us that He is active both in good and bad times. We can always rely on His grace when the burden feels too much to bear.
And He said,
'A man had two sons'"
(Luke 15:11)
Yeshua's parable consists of three mutually related and interdependent stories. Remarkably, the value of the loss in each of these stories continues to grow, as does, it would seem, the joy of one who finds the lost. In the first story, a shepherd has one hundred sheep and loses one, which is a loss of 1%. In the second story, a widow has ten coins, which is a loss of 10%. In the final story, a father has two sons. While we might be tempted to calculate the father's loss here at 1/2 50%), to do so would be to fail to measure the fullness of this incredible father's heart for both sons!
The father loves both sons equally, but at the end of the parable only the younger son is restored. The father's joy will not be complete until both sons, younger and older, are sitting together with him at the table! Yes, God loves prodigal sons, those who have wandered far by casting off all moral restraints. But he also loves older brothers who are lost at home in their self-righteous pride. And like the father in the parable, we too must plead with them to enter into the celebration so that our heavenly Father's joy will be full!
"When He approached Jerusalem, He saw the city and wept over it, saying, 'If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes.
For the days will come upon you when your enemies will throw up a barricade against you, and surround you and hem you in on every side, and they will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation'"
(Luke 19:41-44).
So that He
might sanctify her, having
cleansed her by the
washing of water with the word
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.”
When David prays, “Create in me a clean heart,” he is asking God for forgiveness. The subtitle to Psalm 51 clarifies the situation: “A psalm of David. When the prophet Nathan came to him after David had committed adultery with Bathsheba.”
Second Samuel 11 tells the sordid tale. King David saw Bathsheba, a married woman, and lusted after her. He summoned her to fulfill his desires. Some time later, she notified him that she was pregnant with his child. David first tried a cover up, and, when that did not work, he arranged for the murder of Bathsheba’s husband. David then married her.
Obviously, David did not have a clean heart after this. He had committed adultery and possibly rape, as the language used in this case is also used of rape; his summoning of and sleeping with Bathsheba was certainly an abuse of royal authority. He then engaged in deception and finally in murder, corrupting others in the process. When it was all done, he thought he had succeeded in covering it up and destroying all the evidence. The last sentence of 2 Samuel 11 tells us, “But the thing David had done displeased the Lord” (verse 27).
In 2 Samuel 12, the prophet Nathan confronts David. He does so using a parable that David could relate to. He told of a rich man who took advantage of a poor man by stealing his only lamb, a pet, which he killed to feed to his guests. David was overcome with anger and exclaimed, “As surely as the Lord lives, the man who did this must die! He must pay for that lamb four times over, because he did such a thing and had no pity”
(2 Samuel 12:5–6).
Then Nathan said to David, “You are the man!” (2 Samuel 12:7). Although David had tried to hide his sin, it was eating away at him inside, as he records in Psalm 32:3–4: “When I kept silent [about my sin], my bones wasted away through my groaning all day long. For day and night your hand was heavy on me; my strength was sapped as in the heat of summer.” David admitted to Nathan, “I have sinned against the Lord” (2 Samuel 12:13). He knew he needed a clean heart.
When David was through trying to hide his sin, he confessed it freely. Psalm 51 is that confession and plea for forgiveness. His request “create in me a clean heart” is simply another way of asking for forgiveness and spiritual cleansing. Psalm 51:1–10 is filled with poetic descriptions of forgiveness and cleansing,
identified in italics below:
“Have mercy on me, O God,
according to your unfailing love;
according to your great compassion
blot out my transgressions.
Wash away all my iniquity
and cleanse me from my sin.
“For I know my transgressions,
and my sin is always before me.
Against you, you only, have I sinned
and done what is evil in your sight;
so you are right in your verdict
and justified when you judge.
Surely I was sinful at birth,
sinful from the time my mother conceived me.
Yet you desired faithfulness even in the womb;
you taught me wisdom in that secret place.
“Cleanse me with hyssop, and I will be clean;
wash me, and I will be whiter than snow.
Let me hear joy and gladness;
let the bones you have crushed rejoice.
Hide your face from my sins
and blot out all my iniquity.
“Create in me a pure heart, O God,
and renew a steadfast spirit within me.”
Even though David suffered consequences for his sin, which are outlined in 2 Samuel 12, he was forgiven and restored to spiritual fellowship with God. Psalm 32 tells of the great relief that David felt when he confessed,
and in this psalm he encourages others to confess their sins as well:
“Blessed is the one
whose transgressions are forgiven,
whose sins are covered.
Blessed is the one
whose sin the LORD does not count against them
and in whose spirit is no deceit.
“When I kept silent,
my bones wasted away
through my groaning all day long.
For day and night
your hand was heavy on me;
my strength was sapped
as in the heat of summer.
“Then I acknowledged my sin to you
and did not cover up my iniquity.
I said, ‘I will confess
my transgressions to the LORD.’
And you forgave
the guilt of my sin.
“Therefore let all the faithful pray to you
while you may be found;
surely the rising of the mighty waters
will not reach them.
You are my hiding place;
you will protect me from trouble
and surround me with songs of deliverance.
“I will instruct you and teach you in the way you should go;
I will counsel you with my loving eye on you.
Do not be like the horse or the mule,
which have no understanding
but must be controlled by bit and bridle
or they will not come to you.
Many are the woes of the wicked,
but the LORD’s unfailing love
surrounds the one who trusts in him.
“Rejoice in the LORD and be glad, you righteous;
sing, all you who are upright in heart!”
Paul uses Psalm 32 as an example of salvation apart from works (Romans 4:6–8).
David was forgiven not because of any works he did to earn forgiveness, but simply because he asked in faith. Because of the sacrifice of Christ, any sinner can ask God for forgiveness, that is, for a clean heart, and he will receive it.
The apostle John also tells us, “If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1: 8–9). In spite of all that David did, and all that we do, God is willing to forgive because Jesus paid the penalty that we deserve.
No matter how dirty we are, God can create in us a clean heart.
Washing represents cleansing, making one pure and clean, sanctify means to make pure. So, through the teaching of Scripture, the word, that makes the body of believers clean and pure. In John 3:5, when Jesus said ,” a man be born of water,” Jesus used the word water as a metaphor for Scripture.
Wives and Husbands
…25Husbands, love your wives, just as Christ loved the church and gave Himself up for her 26to sanctify her,cleansing her by the washing with waterthrough the word, 27and to present her to Himself as a glorious church, without stain or wrinkle or any such blemish, but holy and blameless.…
John 15:3
You are already clean because of the word I have spoken to you.
Titus 3:5
He saved us, not by the righteous deeds we had done, but according to His mercy, through the washing of new birth and renewal by the Holy Spirit.
John 17:17
Sanctify them by the truth; Your word is truth.
Hebrews 10:22
let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and our bodies washed with pure water.
1 Peter 1:22-23
Since you have purified your souls by obedience to the truth so that you have a genuine love for your brothers, love one another deeply, from a pure heart. / For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God.
1 Corinthians 6:11
And that is what some of you were. But you were washed, you were sanctified, you were justified, in the name of the Lord Jesus Christ and by the Spirit of our God.
James 1:18
He chose to give us birth through the word of truth, that we would be a kind of firstfruits of His creation.
2 Corinthians 7:1
Therefore, beloved, since we have these promises, let us cleanse ourselves from everything that defiles body and spirit, perfecting holiness in the fear of God.
1 John 5:6
This is the One who came by water and blood, Jesus Christ—not by water alone, but by water and blood. And it is the Spirit who testifies to this, because the Spirit is the truth.
Revelation 1:5
and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To Him who loves us and has released us from our sins by His blood,
Colossians 1:22
But now He has reconciled you by Christ’s physical body through death to present you holy, unblemished, and blameless in His presence--
Romans 6:4
We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life.
Ezekiel 36:25-27
I will also sprinkle clean water on you, and you will be clean. I will cleanse you from all your impurities and all your idols. / I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh. / And I will put My Spirit within you and cause you to walk in My statutes and to carefully observe My ordinances.
Psalm 51:7
Purify me with hyssop, and I will be clean; wash me, and I will be whiter than snow.
Isaiah 1:16-18
Wash and cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil! / Learn to do right; seek justice and correct the oppressor. Defend the fatherless and plead the case of the widow.” / “Come now, let us reason together,” says the LORD. “Though your sins are like scarlet, they will be as white as snow; though they are as red as crimson, they will become like wool.
.
John 17:17-19
Sanctify them through thy truth: thy word is truth…
Acts 26:18
To open their eyes, and to turn themfrom darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
1 Corinthians 6:11
And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
Ezekiel 16:9
Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil.
Ezekiel 36:25
Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.
Zechariah 13:1
In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.
John 15:8
Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
John 17:7
Now they have known that all things whatsoever thou hast given me are of thee.
James 1:18
Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
In Revelation 5, John has a vision of the heavenly throne room. It is time for the judgment of the earth but no one is found worthy to execute the judgment, and John begins weeping. In Revelation 5:5 we read, “Then one of the elders said to me, ‘Do not weep!
See,
the Lion of the tribe of Judah, the Root of David,
has triumphed.
He is able to open the scroll and its seven seals.’”
The scroll with its seven seals is the scroll of God’s judgment. The elder who speaks to John identifies the one person who has the moral authority and legal right to open the scroll—that is, the only one who can rightly judge the world. That person is Jesus, who triumphed over temptation and sin and is capable of executing judgment (see John 5:22). Jesus is given two titles in Revelation 5:5: Lion of the tribe of Judah and Root of David. The Root of David is a reference to His connection with David (who was also from the tribe of Judah) and His rule as king.
When King David reigned, the Lord established a covenant with him, promising that David’s throne would “be established forever” (2 Samuel 7:16). The covenant was ultimately fulfilled in Jesus, the Root of David. A root is a source and founding support of something. Jesus is the source, the origin, of David and his tribe of Judah.
Jesus is introduced in the Gospel of Matthew as “Jesus the Messiah, the Son of David, the Son of Abraham” (Matthew 1:1), fulfilling the Jewish expectation that the Messiah would come from the lineage of David. But how could the Messiah be both the Root of David and the Son of David, or the Branch, as Isaiah 11:1 had prophesied? The answer is found in Jesus’ dual nature.
As per Jesus’ human nature, Jesus was the Son of David, a branch from David’s family tree. But, touching His divine nature, Jesus was the Root of David: He was the originator of David and the source of all David’s blessings. We see the same human-divine duality expressed in Revelation 22:16, where Jesus declares that He is “the Root and the Offspring of David.”
Jesus also alludes to His connection to David in Matthew 22:41–45. There, the Pharisees affirm that the Messiah is the Son of David (verse 4). In response, Jesus says, “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”’”
(Matthew 22:43–44, quoting Psalm 110:1).
Jesus then brings it home with this piercing question: “If then David calls him ‘Lord,’ how can he be his son?” (verse 45).
The answer is that the Messiah is
not only David’s Son,
but He is also the Root of David.
Jesus is indeed David’s Lord.
He is the Son of God
and the Source of all things, including David.
The Bible mentions
a scarlet thread
in several different contexts,
from an unusual childbirth
to the high priestly garments to
the conquest of Canaan
One reference to the scarlet thread in the Bible occurs during the birth of the twin sons of Judah and Tamar (Genesis 38:27–30). As Tamar was giving birth, the arm of one twin, Zerah, reached out of the birth canal, and immediately the midwife tied a scarlet thread to the baby’s wrist to designate Zerah as the firstborn. As it turned out, however, Zerah was not the firstborn; the arm was withdrawn into the womb, and the other twin, Perez, was born first.
In the case of Perez and Zerah, the scarlet thread was to indicate who was to have the designation and privileges of the firstborn. To all appearances, Zerah seemed to be the one, but God had different plans, and Perez was the firstborn. In God’s providence, it was through Perez that the line of the Lord Jesus Christ proceeded (Matthew 1:3).
The Bible encourages Christians to live daily with an awareness of God’s presence and readiness for Jesus Christ’s return. As kingdom servants, we want to be found faithful. In Romans 13:11–12, the apostle Paul urges believers to live in the light of that future day when God’s glorious kingdom is fully revealed: “And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed. The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light” (NKJV).
What does Paul mean by “our salvation is nearer than when we first believed” in Romans 13:11? Christian salvation exists in three tenses. In the past tense, we were saved and delivered from the penalty of sin. This happened at the moment we believed (Ephesians 1:7; Romans 5:10; 3:21–26; Acts 13:38; Romans 8:15). In the present tense, we experience continuous, progressive sanctification, being conformed to the image of Christ by the working of the Holy Spirit (1 Corinthians 1:18; Romans 8:13, 29; Galatians 5:19–23). In the future tense, we will experience the consummation of our salvation, the glorious resurrection and transformation of our bodies and our eternal inheritance in heaven (1 Corinthians 15; Romans 5:9; 8:30; Revelation 21—22). This future salvation is what Paul refers to as being “nearer than when we first believed.”
John goes on to explain that all those who are God’s children live with an eager expectation of Christ’s appearing and “keep themselves pure, just as he is pure” (see 1 John 2:29—3:3, NLT).
The apostle Peter prompts, “Stay alert! Watch out for your great enemy, the devil. He prowls around like a roaring lion, looking for someone to devour” (1 Peter 5:8, NLT).
Speaking about the day of His return, Jesus says to His followers, “Stay awake, for you do not know on what day your Lord is coming” (Matthew 24:42, ESV). To illustrate His command, Jesus presents the parable of the ten virgins (Matthew 25:1–13). The story compares the kingdom of heaven to ten virgins, five foolish and five wise, who are preparing to meet the bridegroom and celebrate the wedding. The wise young women bring enough oil to keep their lamps lit, but the foolish ones do not. The bridegroom delays, and all the bridesmaids become drowsy and fall asleep. At midnight they are summoned for the groom’s arrival. The foolish virgins who are not prepared must leave to buy oil for their lamps. While they are gone, the groom and the wise virgins enter the marriage feast, and the door is closed and locked. Later, the foolish virgins try to enter, but the bridegroom says he does not know them. Jesus ends the parable, advising His disciples to “be alert” (CSB) or “keep watch” (NIV, NLT) because they do not know the day or hour when Christ will return (verse 13).
It is high time to awake out of sleep means there’s no place for spiritual lethargy in the Christian life. Believers must live in urgent expectation and wide-awake preparedness for what is coming because “our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ” (Philippians 3:20).
Christ uses the Parable of the Ten Minas
in Luke 19:11–27
to teach about
the coming kingdom of God on earth.
The occasion of the parable is Jesus’ final trip to Jerusalem. Many people in the crowd along the road believed that He was going to Jerusalem in order to establish His earthly kingdom immediately. (Of course, He was going to Jerusalem in order to die, as He had stated in Luke 18:33.) Jesus used this parable to dispel any hopeful rumors that the time of the kingdom had arrived.
In the parable, a nobleman leaves for a foreign country in order to be made king. Before he left, he gave ten minas to ten of his servants (Luke 19:12–13). A mina was a good sum of money (about three months’ wages), and the future king said, “Put this money to work . . . until I come back” (verse 13).
However, the man’s subjects “hated him” and sent word to him that they refused to acknowledge his kingship (Luke 19:14). When the man was crowned king, he returned to his homeland and began to set things right. First, he called the ten servants to whom he had loaned the minas. They each gave an account for how they had used the money.
The first servant showed that his mina had earned ten more.
The king was pleased, saying, “‘Well done, good and faithful servant! . . . Because you have been trustworthy in a very small matter, take charge of ten cities” (verse 17). The next servant’s investment had yielded five additional minas, and that servant was rewarded with charge of five cities (verses 18–19).
Then came a servant who reported that he had done nothing with his mina except hide it in a cloth (Luke 19:20). His reason: “I was afraid of you, because you are a hard man. You take out what you did not put in and reap what you did not sow” (verse 21). The king responded to the servant’s description of him as “hard” by showing hardness, calling him a “wicked servant” and commanding for his mina to be given to the one who had earned ten (verses 22 and 24).
Some bystanders said, “Sir . . . he already has ten!” and the king replied, “I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what they have will be taken away” (verses 25–26).
Finally, the king commanded that his enemies—those who had rebelled
against his authority—be brought before him.
Right there in the king’s presence, they were executed
(Luke 19:27).
In this parable, Jesus teaches several things about the Millennial Kingdom and the time leading up to it.
As Luke 19:11 indicates,
Jesus’ most basic point is that the kingdom was not going to appear immediately.
There would be a period of time,
during which the king would
be absent,
before the kingdom would be set up.
The nobleman in the parable is Jesus,
who left this world but who will return as King some day.
The servants the king charges with a task represent
followers of Jesus.
The Lord has given us a valuable commission, and we must
be faithful to serve Him until He returns.
Upon His return, Jesus will ascertain the faithfulness of His own people (see Romans 14:10–12).
There is work to be done
(John 9:4),
and we must use what
God has given us for His glory.
There are promised rewards
for those who are faithful in their charge.
The enemies who rejected
the king
in the parable are representative of the Jewish nation that rejected Christ
while He walked on earth—and everyone who
still denies Him today.
When Jesus returns to establish His kingdom, one of the first things
He will do is utterly defeat His enemies
(Revelation 19:11–15).
It does not pay to fight against
the King of kings.
The Bible encourages Christians to live daily with an awareness of God’s presence and readiness for Jesus Christ’s return. As kingdom servants, we want to be found faithful. In Romans 13:11–12, the apostle Paul urges believers to live in the light of that future day when God’s glorious kingdom is fully revealed: “And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed. The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light” (NKJV).
What does Paul mean by “our salvation is nearer than when we first believed” in Romans 13:11? Christian salvation exists in three tenses. In the past tense, we were saved and delivered from the penalty of sin. This happened at the moment we believed (Ephesians 1:7; Romans 5:10; 3:21–26; Acts 13:38; Romans 8:15). In the present tense, we experience continuous, progressive sanctification, being conformed to the image of Christ by the working of the Holy Spirit (1 Corinthians 1:18; Romans 8:13, 29; Galatians 5:19–23). In the future tense, we will experience the consummation of our salvation, the glorious resurrection and transformation of our bodies and our eternal inheritance in heaven (1 Corinthians 15; Romans 5:9; 8:30; Revelation 21—22). This future salvation is what Paul refers to as being “nearer than when we first believed.”
The apostle Peter prompts, “Stay alert! Watch out for your great enemy, the devil. He prowls around like a roaring lion, looking for someone to devour” (1 Peter 5:8, NLT).
Speaking about the day of His return, Jesus says to His followers, “Stay awake, for you do not know on what day your Lord is coming” (Matthew 24:42, ESV). To illustrate His command, Jesus presents the parable of the ten virgins (Matthew 25:1–13). The story compares the kingdom of heaven to ten virgins, five foolish and five wise, who are preparing to meet the bridegroom and celebrate the wedding. The wise young women bring enough oil to keep their lamps lit, but the foolish ones do not. The bridegroom delays, and all the bridesmaids become drowsy and fall asleep. At midnight they are summoned for the groom’s arrival.
The foolish virgins who are not prepared must leave to buy oil for their lamps.
While they are gone, the groom and the wise virgins enter the marriage feast, and the door is closed and locked. Later, the foolish virgins try to enter, but the bridegroom says he does not know them. Jesus ends the parable, advising His disciples to “be alert” (CSB) or “keep watch” (NIV, NLT) because they do not know the day or hour when Christ will return (verse 13).
It is high time to awake out of sleep means there’s no place for spiritual lethargy in the Christian life. Believers must live in urgent expectation and wide-awake preparedness for what is coming because “our citizenship is in heaven.
And we eagerly await a Savior from there, the Lord Jesus Christ” (Philippians 3:20).
The Parable of the Ten Minas is similar to the Parable of the Talents in Matthew 25:14–30. Some people assume that they are the same parable, but there are enough differences to warrant a distinction: the parable of the minas was told on the road between Jericho and Jerusalem; the parable of the talents was told later on the Mount of Olives.
The audience for the parable of the minas was a large crowd; the audience for the parable of the talents was the disciples by themselves. The parable of the minas deals with two classes of people: servants and enemies; the parable of the talents deals only with professed servants. In the parable of the minas, each servant receives the same amount; in the parable of the talents, each servant receives a different amount (and talents are worth far more than minas).
Also, the return is different: in the parable of the minas,
the servants report ten-fold and five-fold earnings;
in the parable of the talents,
all the good servants double their investment.
In the former, the servants received identical gifts; in the latter,
the good servants showed identical faithfulness.
Zacchaeus in the Bible was a man whose life-changing encounter with Jesus was recorded by Luke (Luke 19:1–10). Zacchaeus was one of the head tax collectors in the region of Jericho, and the Bible says he was a rich man.
Jewish tax collectors like Zacchaeus were scorned by their countrymen for a couple of reasons: one, they were known for cheating the taxpayers; and, two, they worked for Rome. The other Jews saw Jewish tax collectors as collaborators with the enemy—traitors to their own people.
Zacchaeus wanted to see Jesus
as the Lord
passed through town,
but,
because Zacchaeus was a short man,
he could not see
over the thronging crowd.
Knowing that Jesus would pass by a certain sycamore tree, Zacchaeus ran ahead and climbed the tree, figuring he could see Jesus passing below. This action is interesting. First, Zacchaeus did not think himself important enough for Jesus to notice.
Second, he wanted to see Jesus anyway.
Like an eager fan going to extreme measures
to catch a glimpse
of a movie star who he knows
will not notice him,
Zacchaeus climbs a tree
just to get a glimpse of Jesus passing by.
To the complete astonishment of Zacchaeus and
the crowd,
Jesus stopped under the tree,
looked up,
and said, “Zacchaeus, come down immediately.
I must stay at your house today.”
Zacchaeus was overjoyed,
but the crowd
grumbled because Zacchaeus was
a tax collector,
and they could not understand why
Jesus would choose to associate
with such a man—a “sinner” as they called him
(Luke 19:7).
, however, was so affected by the incident that he stood up and declared,
“Look, Lord!
Here and now I give half of my possessions
to the poor,
and if I have cheated anybody out of anything,
I will pay back four times the amount” (verse 8).
Jesus happily proclaimed that salvation had come
to Zacchaeus’ house, and that
even the tax collector
was now “a son of Abraham” (verse 9)—a reference
to Zacchaeus’ faith
because those who have the faith of Abraham
can truly be called the sons of Abraham (Galatians 3:7).
Then Jesus responded to those who had murmured
against Him, saying,
“For the Son of Man came to seek and to save the lost”
(Luke 19:10).
As Jesus said elsewhere,
“It is not the healthy who need a doctor, but the sick”
(Matthew 9:12).
The mention of rocks or stones crying out is found in the context of the triumphal entry--
Jesus’ entrance into Jerusalem a week before He was killed. Jesus rode on the back of a
borrowed donkey’s colt, and multitudes of people praised Him
as the “king who comes in the name of the Lord” (Luke 19:38).
When the Pharisees in the crowd heard the people’s worship
directed at Jesus,
they said to Him, “Teacher, rebuke your disciples!” (verse 39).
The Pharisees had to know they were powerless to stop the excitement of the people,
so they called on Jesus to stop
what they believed to be blasphemy
Jesus replied, “I tell you, . . . if they keep quiet, the stones will cry out” (Luke 19:40)
What did Jesus mean by this statement? Did He mean that the rocks would literally start shouting praises to the Lord?
Most likely, no.
The expression the stones will cry out seems to be proverbial and isn’t to be understood as a literal statement.
The meaning seems to be that it is more likely that the impossible would happen than for
the King of kings to enter His capital city without honor.
In saying that the stones will cry out, Jesus indicates that the people’s acclamations should be encouraged, not suppressed.
The people of Jerusalem are expressing great joy, and that joy is so appropriate, so necessary, that, if they did not express praise, it would be appropriate for inanimate objects to fill the void. Colossians 1:16 says that all creation was made for God’s glory. Everything in creation declares His praise.
However, humans are created in God’s image (Genesis 1:27), so we are the ones who should be praising God.
Shortly after Jesus’ triumphal entry, the people would keep quiet. And, by Friday, they would yell for Him to be crucified
(Luke 23:18–23).
The idea of rocks crying out in praise to the Lord is poetic, startling imagery. Throughout Scripture are similar poetic passages that present inanimate objects praising God. For example, in Psalm 114:6, the mountains leap.
Isaiah 55:12 says,
“You will go out in joy
and be led forth in peace;
the mountains and hills will burst into
song before you,
and all the trees
of the field will clap their hands.”
Throughout Psalm 148,
there are numerous examples of created things
praising their Creator--
the sun, moon, stars,
heavens, water, sky, animals, and people.
Everyone and everything
was created for the pleasure of the sovereign Lord.
The Bible also mentions scarlet thread or scarlet yarn as part of the tabernacle’s curtains (Exodus 26:1) and the high priest’s ephod (Exodus 28:6), along with threads of gold, blue, and purple. Scripture does not comment on the significance of those colors in the curtains or ephod, but some commentators surmise that the gold, blue, and purple foreshadow Christ’s glory, heavenly origin, and kingly position, while the scarlet thread represents Christ’s atoning work on the cross through the shedding of His blood.
Another significant mention of scarlet thread is in Joshua 2. Two spies had been sent to Jericho in advance of the Israelites’ taking of that city. The spies were hidden in Jericho by Rahab the harlot, who expressed her faith in Israel’s God and protected the spies (see Hebrews 11:31). Rahab allowed the Hebrew spies to escape from Jericho by letting them down through her window by means of a rope made of scarlet thread. As they departed, the spies told Rahab, “Tie this cord of scarlet thread in the window” (Joshua 2:18), with the promise that she and her household would be kept safe in the coming invasion. By faith, Rahab obeyed: “And she tied the scarlet cord in the window” (verse 21).
Later, when the walls of Jericho fell down and the Israelites took the city, Joshua commanded that Rahab and her family be spared (Joshua 6:22–23). Marking her home was, of course, the “cord of scarlet thread.” It’s easy to dismiss the color of Rahab’s rope as mere coincidence, but the scarlet color is significant. The rope in her window was a sign of her faith and led to her salvation, as she was not destroyed with the rest of Jericho. The scarlet rope—the color of blood—worked for Rahab much as the blood of the Passover lamb had worked during the exodus: every home marked with blood was spared death that night (Exodus 12:13). God’s mercy and forgiveness of Rahab the harlot was signified by a rope of scarlet thread, which becomes a symbol of the blood of Christ.
Theologians and Bible students sometimes refer to “the scarlet thread running through the Bible.” By this they mean that the Bible’s theme is Jesus Christ and His sacrifice for the redemption of mankind. The blood of Christruns throughout the entire Bible, symbolically. It is seen in the animals killed in Eden to provide garments for Adam and Eve, the ram that took Isaac’s place on the altar of Moriah, the Passover lamb, the institution of the sacrificial system, the scarlet rope of Rahab, and the thousands of years of sacrifices performed at the tabernacle and temple. The scarlet thread runs all the way up to John the Baptist’s declaration, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29) and to the foot of the cross, where Jesus finally says, “It is finished” (John 19:30).
“Without the shedding of blood there is no forgiveness” (Hebrews 9:22), and that’s why the symbolism of the scarlet thread in the Bible is significant. The scarlet thread is the theme of atonement found throughout the pages of Scripture.
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 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.
A redeemer is someone entrusted with securing one’s release from oppression, harm, evil, enslavement, or some other binding obligation. A redeemer restores the lost rights and freedoms of another by avenging any wrongs and paying whatever price is required to set that person free. The role of “Redeemer” is uniquely assigned to Jesus Christ, who rescues believers “from the dominion of darkness” and delivers them into God’s kingdom of light (Colossians 1:13–14).
In the Old Testament, two main words and their derivatives communicate the concept of redemption. The verb gaʾal means “to buy back; to ransom or redeem by paying the price.” The term is used in Exodus 6:6 and 15:13 to designate God’s sovereign act of redeeming Israel from slavery in Egypt (see also Psalm 77:15). From this point forward, the Lord reveals Himself as a deliverer, redeeming people from danger, oppression, captivity, and death (Psalm 72:14; 103:4; 106:10; 107:2; Jeremiah 32:16–44; 50:34; Isaiah 43:1; 48:20). In the book of Ruth, Boaz acts as kinsman-redeemer to Ruth and Naomi (Ruth 2:20), liberating them from destitution and widowhood by buying back the land of Elimelech and taking Ruth to be his wife (Ruth 4:1–12).
The idea of redemption from sin is included in the Old Testament legal term padah (Psalm 26:11; 49:7; 103:8; 130:8; Isaiah 1:27; 59:20), which is associated with an animal being substituted as the ransom price for either a person or another animal (Exodus 13:13; 34:20). In conjunction with Israel’s sacrificial system for sin, these terms and concepts served as constant reminders that a price or ransom had to be paid for one to be released from the guilt and penalty of sin.
The theme of redemption develops further in the New Testament with two more terms. The first is lutron, which means “to redeem,” “to liberate,” or “to ransom.” The Gospels use this word to express the heart of Christ’s mission as Redeemer: Jesus came “to give his life as a ransom for many” (Matthew 20:28; see also Mark 10:45). His death on the cross paid the ransom price to set sinners free from bondage to sin (Revelation 1:5; Romans 3:23–24; 6:18, 22; Hebrews 9:15; Titus 2:14; Titus 3:3–5; 1 Peter 3:18). Just as the Old Testament animal sacrifices paid for Israel’s sins, Christ “bore our sins in his body on the tree” and satisfied the debt we owed (1 Peter 2:24).
Another New Testament word, agorazein (and its cognates), is used to express the costly nature of God’s redemptive work in Christ (1 Corinthians 6:20; Galatians 4:5). Redemption cost Jesus, our Redeemer, everything: “Christ has rescued us from the curse pronounced by the law. When he was hung on the cross, he took upon himself the curse for our wrongdoing. For it is written in the Scriptures, ‘Cursed is everyone who is hung on a tree’” (Galatians 3:13, NLT; see also 1 Corinthians 7:22–24). Christ paid the ransom to secure our freedom from sin and death with His own precious blood (Acts 20:28; Ephesians 1:7; Hebrews 9:12–14; 13:11–12; Revelation 1:5; 5:9–10). The apostle Peter testified, “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:18–19).
Throughout the Bible, God’s work of redemption points to Jesus as the supreme Redeemer of humanity (Isaiah 63:16). Christ is the fulfillment of Scripture’s redemptive theme (Romans 3:25).
Although our sins separated us from God, the Father, in His love and mercy, sanctioned the ultimate rescue mission by sending His Son to be our Redeemer. Christ gave His life so we might live (John 3:16; 10:10–11). Believers are “justified by his blood” and “saved from God’s wrath through him!” (Romans 5:9). We are forgiven and cleansed from our sins (Matthew 26:28; Hebrews 9:14; Ephesians 1:7; Colossians 1:14; 1 John 1:7), released from guilt and condemnation (Hebrews 9:14; Romans 5:9; 8:1–2), and restored to fellowship with God (1 John 1:6–9; Romans 5:10; Ephesians 2:13; Colossians 1:19–22; Ephesians 2:14). Jesus our Redeemer sets us free from evil forces and powers of darkness in the world (Acts 26:18; Colossians 1:13; 2:20; Galatians 1:4) and rescues us from the “the terrors of the coming judgment” (1 Thessalonians 1:10; 5:9).
The apostle Paul explains that our complete redemption will be experienced in the future. Right now, we have “the Holy Spirit within us as a foretaste of future glory” as we “wait with eager hope for the day when God will give us our full rights as his adopted children, including the new bodies he has promised us” (Romans 8:23, NLT). In the eternal state, we will enjoy every glorious aspect of the spiritual inheritance God has promised to His people (Ephesians 1:14; Romans 8:17–18; 1 Peter 1:3–5). Oh, what a Redeemer we have in Jesus! May we always remember and rejoice in the deliverance and freedom He supplies.
Jesus had just finished explaining to the disciples the meaning of the Parable of the Wheat and the Tares, and these two short parables are a continuance of His discussion of the “kingdom of heaven.” He expressed truths about the kingdom in three pairs of parables in Matthew 13: the seed and the sower (vv. 3-23) and the weeds in the field (vv. 24-30); the mustard seed (vv. 31-32) and the leaven (v. 33); and the hidden treasure (v. 44) and the pearl of great price (vv. 45-46).
The similarities of these two short parables make it clear they teach the same lesson—the kingdom of heaven is of inestimable value. Both parables involve a man who sold all he had to possess the kingdom. The treasure and the pearl represent Jesus Christ and the salvation He offers. And while we cannot pay for salvation by selling all our worldly goods, once we have found the prize, we are willing to give up everything to possess it. But what is attained in exchange is so much more valuable that it is comparable to trading an ounce of trash for a ton of diamonds (Philippians 3:7-9).
In both parables, the treasures are hidden, indicating that spiritual truth is missed by many and cannot be found by intelligence or power or worldly wisdom. Matthew 13:11-17 and 1 Corinthians 2:7-8, 14 make it clear that the mysteries of the kingdom are hidden from some who are unable to hear, see, and comprehend these truths. The disobedient reap the natural consequences of their unbelief—spiritual blindness. Those whose eyes are opened by the Spirit do discern spiritual truth, and they, like the men in the parable, understand its great value.
Notice that the merchant stopped seeking pearls when he found the pearl of great price. Eternal life, the incorruptible inheritance, and the love of God through Christ constitute the pearl which, once found, makes further searching unnecessary. Christ fulfills our greatest needs, satisfies our longings, makes us whole and clean before God, calms and quiets our hearts, and gives us hope for the future. The “great price,” of course, is that which was paid by Christ for our redemption. He emptied Himself of His glory, came to earth in the form of a lowly man and shed His precious blood on the cross to pay the penalty for our sins.
After Paul explains to the Colossians their new position in Christ,
he exhorts them to
keep seeking the things above
where Christ is seated at the right hand of God the Father
(Colossians 3:1).
This means that believers should value what Christ values,
and one of those things that believers
should highly value is
to “let the word of Christ dwell in you richly” (Colossians 3:16, ESV).
Believers should be setting their minds on things above,
not on the things of earth because of where Christ is and because our lives are hidden in Him
(Colossians 3:2–3).
One day we will be revealed with Him in glory
(Colossians 3:4)
We ought to put on the new self—to actually walk according to our new natures
—and be renewed
according to the true knowledge of Christ (Colossians 3:10).
In the exhortation to “let the word of Christ dwell in you richly,” Paul provides a vital way to assess
whether we are walking according to God’s design.
Recall that we are His workmanship created in Christ Jesus for good works, which He prepared beforehand (Ephesians 2:10).
God has a design for our lives, and He has revealed that design in His Word.
If we aren’t spending time in the Bible, listening to what God has said there, then we are missing out on the
riches of walking according to our calling (see Ephesians 4:1).
We ought to be known as people in whom God’s Word dwells richly.
We are commanded in Scripture
to "grow in the grace and knowledge of our Lord
and
Savior Jesus Christ"
(2 Peter 3:18).
This growth is spiritual
growth,
growing in faith.
At the moment we receive Christ as our Savior,
we are born again
spiritually into God’s family.
But just as a newborn baby requires nourishing milk for growth and good development,
so also
a baby Christian requires spiritual food for growth
"Like newborn babies, crave pure spiritual milk, so that by it you
may grow up in your salvation, now that you have tasted that the Lord is good" (1 Peter 2:2-3).
Milk is used in the New Testament as a symbol of what is basic to the Christian life.
But as a baby grows, its diet changes to also include solid foods.
With this in mind, read how the writer of Hebrews admonished the Christians: “In fact, though
by this time you ought to be teachers, you need someone
to teach you the elementary truths of God’s word all over again. You need milk, not solid food!
Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness.
But solid food is for the mature, who by constant use have trained themselves
to distinguish good from evil" (Hebrews 5:12-14).
Paul saw the same problem with the Corinthian believers;
they had not grown in their faith,
and he could only give them "milk" because they were not ready for solid food
(1 Corinthians 3:1-3).
The analogy between a human baby and a spiritual baby breaks down when we realize how each baby matures.
A human baby is fed by his parents and growth is natural. But a baby Christian will only grow as
much as he purposefully reads and obeys and applies the Word to his life. Growth is up to him.
There are Christians who have been saved many years, but spiritually they are still babies.
They cannot understand the deeper truths of the Word of God.
What should a Christian’s diet consist of?
The Word of God!
The truths taught in the Bible are rich food for Christians. Peter wrote that God has given
us everything we need for life through our (growing) knowledge of Him.
Read carefully 2 Peter 1:3-11 where Peter lists character qualities that need to be added
to our beginning point of faith in order for maturity to take place and to have a rich welcome
into the eternal kingdom of our Lord and Savior Jesus Christ.
After salvation, every Christian begins the process of spiritual growth, with the intent to become spiritually mature.
According to the apostle Paul, it’s an ongoing process that will never end in this life.
Like Paul, we have
to press
continually toward deeper knowledge
of God in Christ.
Christian maturity requires a radical reordering of one’s priorities, changing over from pleasing self to pleasing God and learning to obey God. The key to maturity is consistency, perseverance in doing those things we know will bring us closer to God. These practices are referred to as the spiritual disciplines and include things such as Bible reading/study, prayer, fellowship, service, and stewardship.
No matter how hard we might work on those things, however, none of this is possible without the enabling of the Holy Spirit within us. Galatians 5:16 tells us that we’re to “walk by the Spirit.”
The Greek word used here for “walk” actually means “to walk with a purpose in view.”
Later in the same chapter, Paul tells us again that we’re to “walk by the Spirit.” Here, the word translated “walk” has the idea of taking things “step by step, one step at a time.” It is learning to walk under the instruction of another—the Holy Spirit. Being filled with the Spirit means we walk under the Spirit’s control.
The glory of God is the beauty of His spirit.
The glory of man—human dignity and honor—fades (1 Peter 1:24).
But the glory of God,
which is manifested in all His attributes together, never passes away.
It is eternal.
Moses requested of God, “Now show me your glory” (Exodus 33:18).
In His response, God equates His glory with “all my goodness” (verse 19). “But,” God said, “you cannot see my face, for no one may see me and live” (verse 20). So, God hid Moses in “a cleft in the rock” to protect him from the fulness of God’s glory as it passed by (verses 21–23). No mortal can view God’s excelling splendor without being utterly overwhelmed.
The glory of God puts the pride of man to shame: “Enter into the rock, and hide in the dust, From
the terror of the Lord And the glory of His majesty. The lofty looks of man shall be humbled,
The haughtiness of men shall be bowed down,
And the Lord alone shall be exalted in that day” (Isaiah 2:10–11, NKJV).
Often, in the Old Testament, the manifestation of God’s glory was accompanied by supernatural fire, thick clouds, and a great quaking of the earth. We see these phenomena when God gave the law to Moses: “Mount Sinai was covered with smoke, because the Lord descended on it in fire. The smoke billowed up from it like smoke from a furnace, and the whole mountain trembled violently” (Exodus 19:18; see also Deuteronomy 5:24–25; 1 Kings 8:10–11; and Isaiah 6:1–4).
The prophet Ezekiel’s vision of the glory of God was full of fire and lightning and tumultuous sounds, after which he saw “what looked like a throne of lapis lazuli, and high above on the throne was a figure like that of a man. I saw that from what appeared to be his waist up he looked like glowing metal, as if full of fire, and that from there down he looked like fire; and brilliant light surrounded him. Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him. This was the appearance of the likeness of the glory of the Lord” (Ezekiel 1:26–28).
In the New Testament, the glory of God is revealed in His Son, Jesus Christ: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (John 1:14). Jesus came as “a light for revelation to the Gentiles, and the glory of [God’s] people Israel” (Luke 2:32).
The miracles that Jesus did were “signs through which he revealed his glory” (John 2:11). In Christ, the glory of God is meekly veiled, approachable, and knowable. He promises to return some day “on the clouds of heaven, with power and great glory” (Matthew 24:30).
Isaiah 43:7 says that God saved Israel for His glory—in the redeemed will be seen the distillation of God’s grace and power and faithfulness. The natural world also exhibits God’s glory, revealed to all men, no matter their race, heritage, or location.
As Psalm 19:1–4 says, “The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they reveal knowledge. They have no speech, they use no words; no sound is heard from them. Yet their voice goes out into all the earth, their words to the ends of the world.”
Psalm 73:24 calls heaven itself “glory.” Sometimes Christians speak of death as being “received unto glory,” a phrase borrowed from this psalm. When the Christian dies, he or she will be taken into God’s presence and surrounded by God’s glory and majesty. In that place, His glory will be seen clearly: “For now we see only a reflection as in a mirror; then we shall see face to face” (1 Corinthians 13:12). In the future New Jerusalem, the glory of God will be manifest: “The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp” (Revelation 21:23).
God will not give His glory to another (Isaiah 42:8; cf. Exodus 34:14). Yet this is the very thing that people try to steal. Scripture indicts all idolaters: “Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles” (Romans 1:22–23).
Only God is eternal, and His perfect and eternal attributes of holiness, majesty, goodness, love, etc.,
are not to be exchanged for the imperfections and corruption of anything in this world.
Second Peter 3:18 tells us to “grow in the grace and knowledge of the Lord Jesus Christ.” We are saved by grace through faith
(Ephesians 2:8–9),
and we mature and are sanctified by grace alone. We know that grace is a blessing that we don’t deserve.
It is God’s grace that justifies us, sanctifies us, and eventually glorifies us in heaven.
The sanctification process, becoming more like Christ, is synonymous
with growing in grace.
We grow in grace by reading God’s Word and letting it “dwell in us richly” (Colossians 3:16) and by praying. Those actions by themselves don’t mature us, but God uses these spiritual disciplines to help us grow. Therefore, maturing in our Christian life is not about what we do, but about what God does in us, by His grace. Understanding and applying God’s grace in our lives is important. We are not to impair it by being proud, because God says that He resists the proud but gives grace to the humble (James 4:6). Grace is that attribute of God that enables us to break free of our sinful nature and follow Him. It gives us strength and protects us. Without God’s grace, His favor, we would be hopelessly lost in this world. The more grace we have and ask God for, the more mature as Christians we will be.
To grow in grace does not mean gaining more grace from God. God’s grace never increases; it is infinite, it cannot be more, and according to the nature of God, it could never be less. He gave His only Son so that whoever believes in Him should be saved (John 3:16). How much more grace could there possibly be than that? But to grow in grace is to grow in our understanding of what Jesus did and to grow in our appreciation of the grace we have been given. The more we learn about Jesus, the more we will appreciate all He has done, and the more we appreciate His love and sacrifice for us, the more we will perceive the never-ending grace of God.
Peter also confirms that we need to grow in our knowledge of Jesus and to have that intimate relationship with Him because the more we know of Him, the more of Him will be seen in our lives. Paul said in Colossians 3:1–4: “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God.
When Christ, who is your life, appears, then you also will appear with him in glory.”
The Scriptures contain all the knowledge we will ever need to learn of God, His Son, and His Spirit, at least in this life. God`s desire for those He has saved is their sanctification and transformation. He wants us to become more holy like Himself.
He wants to transform us into the image of His Son. The way to do this is by meditating on the Scriptures and applying their principles to our lives as we yield to the conviction and power of the Holy Spirit who dwells within us. Then we will prove 2 Corinthians 3:18: “We, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness
with ever-increasing glory, which comes from the Lord.”
Solomon’s advice to parents is to “train a child in the way he should go, and when he is old he will not turn from it” (Proverbs 22:6). Raising and training a child within the context of this proverb means that it begins with the Bible, as “all Scripture is God-breathed and is useful for teaching, rebuking, correcting and training…” (2 Timothy 3:16).
Teaching children the truths of Scripture will make them wise for salvation (2 Timothy 3:15); thoroughly equip them to do good works (2 Timothy 3:17); prepare them to give an answer to everyone who asks them the reason for their hope (1 Peter 3:15); and prepare them to withstand the onslaught of cultures bent on indoctrinating young people with secular values.
The Bible tells us that children are a reward from God (Psalm 127:3). It would certainly seem fitting, then, that we heed Solomon’s wise counsel to train them appropriately. In fact, the value that God placed on teaching our children the truth is clearly addressed by Moses who stressed to his people the importance of teaching their children about the Lord and His commands and laws: “Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and your gates” (Deuteronomy 6:7-9). Moses’ thoroughness underscores his deep concern that successive generations maintain obedience to God’s laws to ensure they would “live safely in the land” (Leviticus 25:18), that all would “go well” with them (Deuteronomy 12:28), and that He would bless them in the land (Deuteronomy 30:16).
Clearly Scripture teaches that training children to know and obey God is the basis for pleasing Him and living victoriously in His grace. Knowing God and His truths begins with the child’s understanding of sin and his need for a Savior. Even very young children understand that they are not perfect and can grasp at an early age the need for forgiveness. Loving parents model a loving God who not only forgives, but provides the perfect sacrifice for sin in Jesus Christ. Training up children in the way they should go means, first and foremost, directing them to the Savior.
Discipline is an integral part of raising godly children, for we know that the “LORD disciplines those He loves” (Proverbs 3:12). Thus, we should neither take discipline lightly nor become disheartened by it as the Lord “punishes everyone He accepts as a son” (Hebrews 12:5-6). And we know that God disciplines us for our good, so that we may share in His holiness (Hebrews 12:10). Likewise, when we discipline our children, they receive wisdom (Proverbs 29:15) and they will bring us peace (Proverbs 29:17) and respect (Hebrews 12:9). In fact, even at a tender age children are able to discern that discipline is rooted in love. That is why children who grow up in homes without discipline often feel unloved and are more likely to disobey authority as they grow older. Now, the discipline administered should be commensurate with the offense and physical discipline, such as spanking (rightly motivated), is certainly condoned by the Bible (Proverbs 13:24, 22:15, 23:13-14). Indeed discipline, though it may seem unpleasant when received, will produce a “harvest of righteousness and peace for those who have been trained by it” (Hebrews 12:11).
Parents should have the same zeal for teaching their children that Moses did. Parents have been given the privilege of being stewards of their children’s lives for a very short time, but the teaching and training they provide is eternal.
Of course, Solomon lived in the Old Testament dispensation and thus did not experience being “born again” or the indwelling of the Holy Spirit, for that was not possible before the Christ’s ascension and the birth of the church (see John 16:7). The terms born again and saved (in the sense of eternal salvation) are New Testament terms. That kind of language is not used of Old Testament saints. So, when we speak of Solomon’s being “saved,” we are simply referring to his justification before God and his presence in heaven today.
King Solomon was greatly used by God in many ways. He received wisdom and richesfrom God. He built a beautiful temple because God chose him for that, and God’s presence later dwelt there. Solomon’s dedication of the temple in 1 Kings 8 is a humble, awe-filled occasion marked by thousands of sacrifices and a prayer overflowing with faith and praise. God used Solomon to write three books of the Bible: Proverbs, Song of Solomon, and Ecclesiastes. God said concerning Solomon, “I have chosen him to be my son, and I will be his father” (1 Chronicles 28:6). Surely, these facts allow us to surmise that Solomon was saved and is in heaven today.
On the other hand, King Solomon also sinned greatly against the Lord (1 Kings 11:3–13). Sadly, he married pagan wives, built pagan altars for them, and even participated in pagan worship himself. The only reason God did not immediately take the kingdom from Solomon was that God wanted to keep His covenant with David (1 Kings 11:12). The record of Solomon’s sins, plus the dismal tone in Ecclesiastes, has led some to suggest that Solomon was not saved and is not in heaven today.
Some point to the fact that Solomon is not mentioned in the great hall of faith of Hebrews 11 as another clue that he was not saved. However, many other Old Testament characters are not mentioned there, either, and Hebrews 11 was never intended to be a comprehensive list of the redeemed.
Just as in the life of David, there were periods of disobedience in Solomon’s life that required confession and repentance. Do believers today ever sin? Of course they do. The actions of God’s people don’t always match up with what they profess. When believers stumble, they should confess their sins and receive God’s promised cleansing (1 John 1:9). We know that David did exactly that (Psalm 51). Did Solomon? Yes, we believe he did.
The book of Ecclesiastes is a dark study on a life lived apart from God. Solomon looks back over his wasted years and finds no joy in them, only futility, vanity, and “a chasing after the wind” (Ecclesiastes 1:14). But he had learned his lesson—albeit the hard way—and he wraps up the book with this advice: “Now all has been heard; / here is the conclusion of the matter: / Fear God and keep his commandments, / for this is the duty of all mankind. / For God will bring every deed into judgment, / including every hidden thing, / whether it is good or evil” (Ecclesiastes 12:13–14). This surely sounds like a man who has returned to the Lord and is trusting in Him.
Of course, the ultimate answer to whether or not Solomon was saved rests with God, not with us. Salvation is in the hands of God and God alone because, as Scripture says, God looks on the heart (1 Samuel 16:7). But we believe that Solomon did trust in God and, in spite of his disobedience, was a son of God. His writings clearly speak of a man who had a personal relationship with God and knew firsthand the folly of living without God. We assume that, upon his death, Solomon went to paradise. Despite his failures and shortcomings, Solomon was saved, by grace through faith, just as we are today.
While Solomon wrote much on the subject of wisdom in Proverbs and Ecclesiastes, he never elevated it to the status of part of the Godhead, a philosophy found in The Wisdom of Solomon.
The book refers to Wisdom in terms the Bible
reserves for
the Messiah, saying,
“She [wisdom] is a reflection of eternal
light,
a spotless mirror of the working of God,
and an image of his goodness”
(Wisdom 7:26).
The book of Hebrews reserves such accolades for
the Son of God,
who
“is the radiance of God’s glory
and the exact
representation of his being”
(Hebrews 1:3).
Even more egregious,
Wisdom 9:18 says
that salvation is an act of wisdom,
whereas Scripture
is clear that salvation is by faith,
a gift of God to those
whom He calls, justifies, and sanctifies
(Ephesians 2:8–9; Romans 8:30).
In fact, if man were to depend upon
his “wisdom” for salvation,
we would be lost forever with no hope
because the
unredeemed are dead in trespasses and sin
(Ephesians 2:1–4)
and their minds are darkened
(Ephesians 4:18; 1 Corinthians 2:14)
and their heart
deceitful and desperately wicked
(Jeremiah 17:9).
A redeemer is someone entrusted with securing one’s release from oppression, harm, evil, enslavement, or some other binding obligation. A redeemer restores the lost rights and freedoms of another by avenging any wrongs and paying whatever price is required to set that person free. The role of “Redeemer” is uniquely assigned to Jesus Christ, who rescues believers “from the dominion of darkness” and delivers them into God’s kingdom of light (Colossians 1:13–14).
In the Old Testament, two main words and their derivatives communicate the concept of redemption. The verb gaʾal means “to buy back; to ransom or redeem by paying the price.” The term is used in Exodus 6:6 and 15:13 to designate God’s sovereign act of redeeming Israel from slavery in Egypt (see also Psalm 77:15). From this point forward, the Lord reveals Himself as a deliverer, redeeming people from danger, oppression, captivity, and death (Psalm 72:14; 103:4; 106:10; 107:2; Jeremiah 32:16–44; 50:34; Isaiah 43:1; 48:20). In the book of Ruth, Boaz acts as kinsman-redeemer to Ruth and Naomi (Ruth 2:20), liberating them from destitution and widowhood by buying back the land of Elimelech and taking Ruth to be his wife (Ruth 4:1–12).
The idea of redemption from sin is included in the Old Testament legal term padah (Psalm 26:11; 49:7; 103:8; 130:8; Isaiah 1:27; 59:20), which is associated with an animal being substituted as the ransom price for either a person or another animal (Exodus 13:13; 34:20). In conjunction with Israel’s sacrificial system for sin, these terms and concepts served as constant reminders that a price or ransom had to be paid for one to be released from the guilt and penalty of sin.
The theme of redemption develops further in the New Testament with two more terms. The first is lutron, which means “to redeem,” “to liberate,” or “to ransom.” The Gospels use this word to express the heart of Christ’s mission as Redeemer: Jesus came “to give his life as a ransom for many” (Matthew 20:28; see also Mark 10:45). His death on the cross paid the ransom price to set sinners free from bondage to sin (Revelation 1:5; Romans 3:23–24; 6:18, 22; Hebrews 9:15; Titus 2:14; Titus 3:3–5; 1 Peter 3:18). Just as the Old Testament animal sacrifices paid for Israel’s sins, Christ “bore our sins in his body on the tree” and satisfied the debt we owed (1 Peter 2:24).
Another New Testament word, agorazein (and its cognates), is used to express the costly nature of God’s redemptive work in Christ (1 Corinthians 6:20; Galatians 4:5). Redemption cost Jesus, our Redeemer, everything: “Christ has rescued us from the curse pronounced by the law. When he was hung on the cross, he took upon himself the curse for our wrongdoing. For it is written in the Scriptures, ‘Cursed is everyone who is hung on a tree’” (Galatians 3:13, NLT; see also 1 Corinthians 7:22–24). Christ paid the ransom to secure our freedom from sin and death with His own precious blood (Acts 20:28; Ephesians 1:7; Hebrews 9:12–14; 13:11–12; Revelation 1:5; 5:9–10). The apostle Peter testified, “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:18–19).
Throughout the Bible,
God’s work of redemption
points to Jesus as
the supreme Redeemer of humanity
(Isaiah 63:16).
Christ is the fulfillment of Scripture’s redemptive theme
(Romans 3:25).
Although our sins separated us from God, the Father, in His love and mercy, sanctioned the ultimate rescue mission by sending His Son to be our Redeemer. Christ gave His life so we might live (John 3:16; 10:10–11). Believers are “justified by his blood” and “saved from God’s wrath through him!” (Romans 5:9). We are forgiven and cleansed from our sins (Matthew 26:28; Hebrews 9:14; Ephesians 1:7; Colossians 1:14; 1 John 1:7), released from guilt and condemnation (Hebrews 9:14; Romans 5:9; 8:1–2), and restored to fellowship with God (1 John 1:6–9; Romans 5:10; Ephesians 2:13; Colossians 1:19–22; Ephesians 2:14). Jesus our Redeemer sets us free from evil forces and powers of darkness in the world (Acts 26:18; Colossians 1:13; 2:20; Galatians 1:4) and rescues us from the “the terrors of the coming judgment” (1 Thessalonians 1:10; 5:9).
The apostle Paul explains that our complete redemption will be experienced in the future. Right now, we have “the Holy Spirit within us as a foretaste of future glory” as we “wait with eager hope for the day when God will give us our full rights as his adopted children, including the new bodies he has promised us” (Romans 8:23, NLT). In the eternal state, we will enjoy every glorious aspect of the spiritual inheritance God has promised to His people (Ephesians 1:14; Romans 8:17–18; 1 Peter 1:3–5). Oh, what a Redeemer we have in Jesus! May we always remember and rejoice in the deliverance and freedom He supplies.
In 1 Corinthians 3 Paul contrasts the letter and the Spirit as he argues for the legitimacy of his apostleship. At the end of the section, he characterizes all who believe in Jesus as having an “unveiled face”: “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 by the Spirit of the Lord” (2 Corinthians 3:18, NKJV). The significance of having an unveiled face is unveiled as the chapter unfolds.
Paul explains that the Corinthians themselves are Paul and Timothy’s letter of commendation (2 Corinthians 3:2). Their new life and fruitfulness are evidence of the veracity of the ministry of Paul and Timothy. The letters sent to the Corinthians were not written with ink or on stone but were written by Christ and by the Spirit of God (2 Corinthians 3:3). Their having an “unveiled face” was evidence of that (2 Corinthians 3:18). Paul and Timothy had confidence in God and recognized that their adequacy came from God (2 Corinthians 3:4). They knew that the fruit borne in the Corinthians’ lives was from God and that the ministry God had entrusted them with was reliable.
God had made Paul and Timothy servants or ministers of a new covenant (2 Corinthians 3:6). It is important to note that Paul never suggested that the New Covenant was being fulfilled in the church or among the Corinthians—that covenant was made exclusively with Israel and Judah (Jeremiah 31:31). If God keeps His word, then He would have to keep that commitment with ethnic Israel and Judah in a literal sense. Paul explained elsewhere that he thought his ministry was important in part because God’s message of salvation would ultimately make Israel jealous for their Messiah, and they would one day call upon Him and be saved (Romans 11:11–12). When that happens, the New Covenant will be fulfilled. Paul’s proclaiming of the gospel to the Gentiles (which many of the Corinthians were) was all part of that plan to ultimately bring the fulfillment of God’s word and His New Covenant. That the Corinthians had unveiled faces was important for them and also for the big picture of Paul’s ministry.
Paul contrasts the letter and the Spirit, observing that the letter kills but the Spirit gives life (2 Corinthians 3:6b). When referring to the letter, Paul was talking about the Mosaic Law, which did not bring life but rather was a ministry to expose death (2 Corinthians 3:7). Paul notes that, if the messenger of that ministry (Moses) had glory or a face that shone (2 Corinthians 3:7), how much more the ministry of the Spirit would be associated with glory (2 Corinthians 3:8). Paul compares the glory of the two ministries (death and life, and the two covenants for Israel) and asserts that the ministry of the Spirit comes with greater and lasting glory, while the glory associated with the Law of Moses faded away. Paul reminds his readers that Moses wore a veil not to cover the glory that shone on his face but to cover the fading of that glory (2 Corinthians 3:13). Paul adds that those original hearers of the Mosaic Law had a similar veil over their hearts and had hardened minds so as not to acknowledge their need for God’s righteousness (2 Corinthians 3:14–15). But when a person turns to the Lord, that veil is lifted, and Paul describes believers as having an unveiled face (2 Corinthians 3:16–18).
Paul rounds out the contrast by making it clear that the letter referred to the Mosaic Law and the Spirit referred to Christ (2 Corinthians 3:17). Jesus has a superior and everlasting ministry, bringing life, while the Law of Moses was designed to expose sin and death and direct a person to Christ (Galatians 3:24). Because Paul and Timothy were able to serve such a great ministry, they had confidence and would not lose heart (2 Corinthians 4:1). Because believers in Christ all have unveiled faces, we can likewise take heart. We can have confidence in the One who renews us and will raise us up with Christ one day (2 Corinthians 3:14–18).
But we all, with unveiled face,
beholding as in a mirror the glory of the Lord, are being
transformed into the same image from glory to glory,
just as from the Lord, the Spirit”
(2 Corinthians 3:18, NASB).
With those few words—“from glory to glory”—Paul sums up our entire Christian life, from redemption and sanctification on earth, to our glorious eternal welcome into heaven. There is a great deal of content packed into those few words. It’s all so important that Paul labors at great length, from 2 Corinthians 2:14 through the end of chapter 5, to open his readers’ eyes to a great truth. Let’s see why that truth matters so much.
The same Greek word for “glory” is used twice in the phrase from glory to glory, yet each usage refers to something different. The first “glory” is that of the Old Covenant—the Law of Moses—while the second is that of the New Covenant, the gospel of Jesus Christ. Both have astonishing splendor.
The Old Covenant was given to Moses directly from God, written by God’s own finger (Exodus 31:18). That root of our Christian faith is glorious indeed; it’s the glory we’re coming “from.” Yet the New Covenant, the glory we’re going “to,” far surpasses that of the Old.
The transformation is from the glory of the Law. Like the stone it was written on, the Law was inflexible and absolute, applying to all Israelites without much regard for individual circumstances (Hebrews 10:28). Though holy, good, and righteous in itself (Romans 7:12), the Law was, for us sinners, the letter that kills us (2 Corinthians 3:6). The Law was an external force to control behavior. In addition, stone, despite its strength, is earthly and will eventually wear away. The Law was merely a temporary guardian (Galatians 3:23–25) until something better came along.
The transformation is to the glory of the New Covenant, which far surpasses the Old in every way. It forgives us of our sin and gives us sinners life (John 6:63). It is written on believers’ hearts by the Holy Spirit (Jeremiah 31:33; 2 Corinthians 3:3), so our obedience to God springs up from within us by God-given desires rather than by threats of legal punishment. In place of a cold set of writings as a guide for pleasing God, we now have Father, Son and Holy Spirit making their home with us, fellowshipping in loving intimacy, teaching us everything we must know and do (John 14:23; 16:13). That position in Christ is as permanent, eternal, and spiritual as God Himself, rather than temporary and earthly.
Paul is intent on directing Christians to focus on the spiritual glory of the New Covenant rather than the physical glory of the Old, as many Jews in his day refused to do. He compared the two types of glory by recalling how Moses absorbed and reflected God’s glory for a time after being in his presence (2 Corinthians 3:7–11, 13; cf. Exodus 34:29–35). Though Moses’ glow had a spiritual cause, there was nothing spiritual about the effect—any person, regardless of his relationship with God, could see the glow on Moses’ face, which he covered with a veil.
Not so the glory of the New Covenant. That can be seen only with a believer’s spiritual eyes—what Paul is doing his best to open, so that we discern the gospel’s glory. So he writes, “For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ” (2 Corinthians 4:6).
But, as we move from glory to glory, there’s something even more important about the glory of the New Covenant that Christians must understand: its supernatural power to transform us. And that brings us to God’s ultimate purpose and destination for every believer, to transform us into the image of His own beloved Son (2 Corinthians 3:18; Romans 8:28–30; Philippians 3:20–21).
Before he finishes with the topic of being transformed from glory to glory, Paul presents yet one more astonishing claim: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Corinthians 5:17).
This is the invitation the Lord makes to
all Christians,
to have our lives radically transformed here and now,
by opening our eyes to see
the glorious journey
He is taking us on “from glory to glory.”
The Shekinah was first evident when the Israelites
set out from Succoth
in their escape from Egypt.
There the Lord appeared in a cloudy pillar in the day and a fiery pillar by night: “After leaving Succoth they camped at Etham on the edge of the desert. By day the LORD went ahead of them in a pillar of cloud to guide them on their way and by night in a pillar of fire to give them light, so that they could travel by day or night. Neither the pillar of cloud by day nor the pillar of fire by night left its place in front of the people” (Exodus 13:20–22).
God spoke to Moses out of the pillar of cloud in Exodus 33, assuring him that His Presence would be with the Israelites (v. 9). Verse 11 says God spoke to Moses “face to face” out of the cloud, but when Moses asked to see God’s glory, God told Him, “You cannot see My face; for no man shall see Me, and live” (v. 20). So, apparently, the visible manifestation of God’s glory was somewhat muted. When Moses asked to see God’s glory, God hid Moses in the cleft of a rock, covered him with His hand, and passed by. Then He removed His hand, and Moses saw only His back. This would seem to indicate that God’s glory is too awesome and powerful to be seen completely by man.
The visible manifestation of God’s presence was seen not only by the Israelites but also by the Egyptians: “During the last watch of the night the LORD looked down from the pillar of fire and cloud at the Egyptian army and threw it into confusion. He made the wheels of their chariots come off so that they had difficulty driving. And the Egyptians said, ‘Let’s get away from the Israelites! The LORD is fighting for them against Egypt’” (Exodus 14:24-25). Just the presence of God’s Shekinah glory was enough to convince His enemies that He was not someone to be resisted.
In the New Testament, Jesus Christ is the dwelling place of God’s glory. Colossians 2:9 tells us that “in Christ all the fullness of the Deity lives in bodily form,” causing Jesus to exclaim to Philip, “Anyone who has seen me has seen the Father” (John 14:9). In Christ, we see the visible manifestation of God Himself in the second person of the Trinity. Although His glory was also veiled, Jesus is nonetheless the presence of God on earth. Just as the divine Presence dwelled in a relatively plain tent called the “tabernacle” before the Temple in Jerusalem was built, so did the Presence dwell in the relatively plain man who was Jesus. “He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him” (Isaiah 53:2). But when we get to heaven, we will see both the Son and the Father in all their glory, and the Shekinah will no longer be veiled (1 John 3:2).
The star of Bethlehem is associated with the birth of Christ and the visit of the magi(wise men) as recorded in Matthew 2:1–12. The text implies the star of Bethlehem appeared only to the magi in the East (most likely the area of Persia, or modern-day Iran). There is no biblical record of anyone else observing the star of Bethlehem.
The magi in the East saw something in the heavens—the star of Bethlehem—that alerted them to the fact that the Jewish Messiah was born. The magi do not call the star of Bethlehem by that name; in Matthew 2:2 they refer to it as being “his star,” since it was a sign to them that a king was born. The star prompted the magi to travel to Jerusalem, the capital of Israel. This would be the logical place to start looking for the birth of the King of the Jews for someone who did not know of Micah’s prophecy about Bethlehem.
In Jerusalem, the magi visited King Herod and were told that the new king they were looking for would be born in Bethlehem, not in Jerusalem (Matthew 2:5). The wise men left Herod’s palace, and the star of Bethlehem appeared to them once again. In fact, the star “went ahead of them until it stopped over the place where the child was. When they saw the star, they were overjoyed” (verses 9–10). The star of Bethlehem, apparently mobile, led the magi to the precise place where they could find Jesus.
Modern portrayals of the Christmas nativity scene usually show the wise men
visiting Jesus on the night of His birth.
That is likely not what truly occurred. King Herod discovered from the magi the “exact time” the star of Bethlehem had first appeared to them (Matthew 2:7), and he later ordered all male children two years old and under in Bethlehem to be killed (verse 16). Herod obviously thought the star of Bethlehem had first appeared when Christ was born; if he was right, then Jesus could have been up to two years old when the star of Bethlehem later guided the magi through the streets of Bethlehem. The Greek word translated “young child” in Matthew 2:9 can mean anything from a newborn infant to a toddler.
So, the magi may have first observed the star of Bethlehem the night of Jesus’ birth, or they may have first seen it up to two years beforehand. Either way, they found Jesus still in Bethlehem when they arrived. Joseph and Mary almost surely stayed in Bethlehem until Mary could travel again. In fact, they probably stayed there for the 40 days necessary to complete Mary’s purification. From Bethlehem, they could easily make the five-mile trip to Jerusalem for the sacrifice for Mary’s purification (Luke 2:22). The fact that the magi came to a “house” (Matthew 2:11) rather than the stable makes sense because Joseph naturally would have moved his family to a more protected place as soon as possible—the morning after Jesus was born, in all probability.
After seeing the star of Bethlehem, the magi traveled to Jerusalem to look for the Messiah.
The question arises, how would Persian magi know about the Jewish Messiah? Undoubtedly, they would have been exposed to the writings of the Jewish prophet Daniel, who had been the chief of the court seers in Persia. Daniel 9:24–27 is a prophecy that gives a timeline for the birth of the Messiah. Also, they may have been aware of the words of the pagan prophet Balaam (who was from the town of Pethor on the Euphrates River near Persia) in Numbers 24:17. Balaam’s prophecy specifically mentions “a star” and “a scepter” rising out of Jacob.
What exactly was the star of Bethlehem?
The Greek word translated “star” in the text is the word aster, which is the normal word for a star or celestial body. The word is used 24 times in the New Testament, and most of the time it refers to a celestial body. It can be used to denote angels, as in Revelation 12:4, where aster seems to refer to the fallen angels who followed Satan’s rebellion. Basic rules of biblical interpretation state that we should take the normal sense of a word unless there is compelling evidence to suggest otherwise. In that case, the star of Bethlehem should be considered an actual heavenly body. Many Bible scholars suggest a natural explanation for the star of Bethlehem, their theories ranging from a supernova to a comet to an alignment of planets. Something in the heavens provided a brighter-than-normal light in the sky.
However, there is evidence to suggest that the star of Bethlehem was not a natural stellar phenomenon, but something unexplained by science. First, the fact that the star of Bethlehem seemed to appear only to the magi indicates that this was no ordinary star. Also, celestial bodies normally move from east to west due to the earth’s rotation, yet the star of Bethlehem led the magi from Jerusalem south to Bethlehem. Not only that, but it led them directly to the place where Joseph and Mary were staying, stopping overhead. There is no natural stellar phenomenon that can do that.
So, if the normal usage of the word star doesn’t fit the context, what does?
The star of Bethlehem in Matthew 2:1–12 was likely an angel or a manifestation of the Shekinah Glory. The Shekinah, which literally means “dwelling of God,” was the visible presence of the Lord. Prior to this, the most notable appearance of the Shekinah was the pillar of cloud that led the Israelites by day and the pillar of fire that led them by night (Exodus 13:21). The Shekinah can obviously lead people to specific locations, and it was seen later in connection with Christ’s ministry (e.g., Matthew 17:5; Acts 1:9). Either an angel or the Shekinah would fit the evidence. It shouldn’t surprise us that God would use a miraculous sign to signal the advent of His Son into the world. Those with eyes to see joyfully beheld His glory.
The Bible describes God as “a consuming fire” (Hebrews 12:29), so it is not surprising that fire often appears as a symbol of God’s presence. Examples include the burning bush (Exodus 3:2), the Shekinah glory (Exodus 14:19; Numbers 9:15-16), and Ezekiel’s vision (Ezekiel 1:4). Fire has many times been an instrument of God’s judgment (Numbers 11:1, 3; 2 Kings 1:10, 12) and a sign of His power (Judges 13:20; 1 Kings 18:38).
For obvious reasons, fire was important for the Old Testament sacrifices. The fire on the altar of burnt offering was a divine gift, having been lit originally by God Himself (Leviticus 9:24). God charged the priests with keeping His fire lit (Leviticus 6:13) and made it clear that fire from any other source was unacceptable (Leviticus 10:1-2).
In the New Testament, the altar can serve as a picture of our commitment to the Lord. As believers in Jesus Christ, we are called upon to offer our bodies as “living sacrifices” (Romans 12:1), engulfed by the divine gift: the inextinguishable fire of the Holy Spirit. At the very beginning of the New Testament, the Holy Spirit is associated with fire. John the Baptist predicts that Jesus will be the One to “baptize you with the Holy Spirit and with fire” (Matthew 3:11). When the Holy Spirit began His ministry of indwelling the early church, He chose to appear as “tongues of fire” resting on each of the believers. At that moment, “all of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them” (Acts 2:3-4).
Fire is a wonderful picture of the work of the Holy Spirit. The Spirit is like a fire in at least three ways: He brings God’s presence, God’s passion, and God’s purity. The Holy Spirit is the presence of God as He indwells the heart of the believer (Romans 8:9). In the Old Testament, God showed His presence to the Israelites by overspreading the tabernacle with fire (Numbers 9:14-15). This fiery presence provided light and guidance (Numbers 9:17-23). In the New Testament, God guides and comforts His children with the Holy Spirit dwelling in our bodies—the “tabernacle” and the “temple of the living God” (2 Corinthians 5:1; 6:16).
The Holy Spirit creates the passion of God in our hearts. After the two traveling disciples talk with the resurrected Jesus, they describe their hearts as “burning within us” (Luke 24:32). After the apostles receive the Spirit at Pentecost, they have a passion that lasts a lifetime and impels them to speak the word of God boldly (Acts 4:31).
The Holy Spirit produces the purity of God in our lives. God’s purpose is to purify us (Titus 2:14),
and the Spirit is the agent of our sanctification
(1 Corinthians 6:11; 2 Thessalonians 2:13; 1 Peter 1:2).
As the silversmith uses fire to purge the dross from the precious metal, so
God uses the Spirit to remove our sin from us (Psalm 66:10; Proverbs 17:3).
His fire cleanses and refines.
Exodus 6:6-7: “Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: (7) And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians.”
God did not just give us the Bible filled with a lot of stories to entertain us. Every story in the Bible has a message for us personally. Each story has some application with regard to our journey through life and our relationship with God.
For example, the deliverance of Israel from the enslavement of Egypt is not just a story to be used by the Jews in their celebration of Passover.
There is also a picture here of our own redemption.
Jewish teachers tell us that in Exodus 6:6-7 we have four expressions of redemption. This is not only from a Jewish perspective but a Christian perspective as well. I would like to share these four expressions of redemption from a Christian perspective.
We first really need to address the issue of just what redemption is. In English, the word redemption from a Christian context is to be saved or rescued from sin, error, or evil. The word in Hebrew for redemption is ga’al which means to be released or purged from danger through the payment of a ransom. It involves going from one thing to something else. For instance the redemption of a coupon. By using the coupon you are exchanging that piece of paper in exchange for the price or cost of something.
In Exodus, we find four expressions of this ga’al or redemption. The first expression is “I will bring you out from under the burdens of the Egyptians,” The Egyptians held the Hebrews in bondage and slavery. For us, the enemy is Satan who holds us in bondage and slavery to sin. The enemy loves to entrap us in sin that keeps us separated from God. God brings us out from under the burden of this sin.
“I will redeem you with a stretched-out arm,”
Now to be sure the literal understanding of the stretched-out arm is an expression of God extending his strength to overcome the power of Egypt. However, the word in Hebrew for stretched-out arm is bizero’a netuyah which literally reads “with an arm extended.” The arm is not only a metaphor of power but it is also an expression of reaching out with longing or desire. God not only redeems us but He is reaching out to us longing to redeem us. Another expression is that Jesus voluntarily extended his arms to be nailed to the cross and by his death, He is able to redeem us.
The final expression of redemption is: “And I will take you to me for a people.” The word for take is laqach. This is a word used when a father has accepted a man’s proposal to take his daughter as a wife. He would go out into the community and announce to everyone laqach, that is: “I have taken myself a bride.” The final act of redemption is God taking us as a bride. But there is more to this picture. He will take us for a people. The word people is ‘am which means a family circle. When a young man takes a bride, he takes her from her father’s house to his father’s house where he has built an addition to his father’s house. Yet, the father’s house still has the bridegroom’s brothers and their wives and children. This new bride becomes a member of the bridegroom’s family circle.
When we are redeemed, we not only become
the bride of Christ,
but a member of His family circle
made up of others who have been
redeemed
G‑d showed Moses the
crescent new moon,
instructing him regarding the setting
of the
Jewish calendar
and
the mitzvah of sanctifying
the new month.
“This month shall be for you the head of months, the first of the months of the year” (Exodus 12:2). This ushered in the first Jewish month and commenced the lunar calendar that Jews have been following ever since. It was the first mitzvah(“commandment”) given to the newly born nation of Israel, even before the exodus from Egypt.
PassoverIt is in this month that we celebrate the eight-day holiday of Passover, from the 15th through the 22nd of Nissan. It commemorates the Jewish people’s miraculous redemption from slavery in Egypt, and the birth of the Jewish nation.
We observe the anniversary of the Exodus each year by removing all leaven from our possession for this week, eating matzah and telling the story of the redemption to our children. By following the rituals of Passover, we have the ability to relive and experience the true spiritual freedom that our ancestors achieved. (For more information, visit our Passover Megasite.)
Counting SefirahIt took seven weeks—49 days—from when the Jewish people left Egypt until they received the Torah from G‑d at the foot of Mount Sinai, celebrated today as the holiday of Shavuot. It is explained that the 49 days that connect Passover with Shavuot correspond to the 49 drives and traits of the human heart. Each day saw the refinement of one of these sefirot(“traits”), bringing the people of Israel one step closer to spiritual perfection. Each year, we retrace this inner journey with our “counting of the Omer.” Beginning on the second night of Passover, we count the days and weeks to the holiday of Shavuot, the “Festival of Weeks.”
The DedicationA year after the Exodus, on each of the first 12 days of this month, another one of the 12 princes of Israel brought offerings to inaugurate the Mishkan, the traveling sanctuary that the people had built for G‑d. Nowadays, on each of these days we read the portion of the Torah that details the gifts brought on that day as well as a special Yehi Ratzon prayer.
A Special MonthA special mitzvah which can be fulfilled only once a year—anytime during the month of Nisan—is to recite the berachah (“blessing” or prayer) made upon seeing a fruit tree in bloom. Many people visit botanical gardens during this time, so as to avail themselves of an opportunity to observe this beautiful mitzvah.
Endow the King with Your Justice
…19And blessed be His glorious name forever;
may all the earth be filled with
His glory.
Amen and amen.
20Thus conclude the prayers of David
son of Jesse.
1A Psalm of Asaph.
Surely God is good to Israel,
to those
who are pure in heart.…
1 Kings 2:1-12
As the time drew near for David to die, he charged his son Solomon, / “I am about to go the way of all the earth. So be strong and prove yourself a man. / And keep the charge of the LORD your God to walk in His ways and to keep His statutes, commandments, ordinances, and decrees, as written in the Law of Moses, so that you may prosper in all you do and wherever you turn, ...
1 Chronicles 29:26-30
David son of Jesse was king over all Israel. / The length of David’s reign over Israel was forty years—seven years in Hebron and thirty-three years in Jerusalem. / He died at a ripe old age, full of years, riches, and honor, and his son Solomon reigned in his place. ...
2 Samuel 23:1-7
These are the last words of David: “The oracle of David son of Jesse, the oracle of the man raised on high, the one anointed by the God of Jacob, and the sweet psalmist of Israel: / The Spirit of the LORD spoke through me; His word was on my tongue. / The God of Israel spoke; the Rock of Israel said to me, ‘He who rules the people with justice, who rules in the fear of God, ...
1 Kings 1:28-40
Then King David said, “Call in Bathsheba for me.” So she came into the king’s presence and stood before him. / And the king swore an oath, saying, “As surely as the LORD lives, who has redeemed my life from all distress, / I will carry out this very day exactly what I swore to you by the LORD, the God of Israel: Surely your son Solomon will reign after me, and he will sit on my throne in my place.” ...
1 Kings 3:3-14
And Solomon loved the LORD and walked in the statutes of his father David, except that he sacrificed and burned incense on the high places. / Now the king went to Gibeon to sacrifice there, for it was the great high place. Solomon offered a thousand burnt offerings on the altar there. / One night at Gibeon the LORD appeared to Solomon in a dream, and God said, “Ask, and I will give it to you!” ...
1 Kings 4:29-34
And God gave Solomon wisdom, exceedingly deep insight, and understanding beyond measure, like the sand on the seashore. / Solomon’s wisdom was greater than that of all the men of the East, greater than all the wisdom of Egypt. / He was wiser than all men—wiser than Ethan the Ezrahite, and wiser than Heman, Calcol, and Darda, the sons of Mahol. And his fame spread throughout the surrounding nations. ...
1 Kings 8:22-30
Then Solomon stood before the altar of the LORD in front of the whole assembly of Israel, spread out his hands toward heaven, / and said: “O LORD, God of Israel, there is no God like You in heaven above or on earth below, keeping Your covenant of loving devotion with Your servants who walk before You with all their hearts. / You have kept Your promise to Your servant, my father David. What You spoke with Your mouth You have fulfilled with Your hand this day. ...
1 Kings 9:4-9
And as for you, if you walk before Me as your father David walked, with a heart of integrity and uprightness, doing all I have commanded you, and if you keep My statutes and ordinances, / then I will establish your royal throne over Israel forever, as I promised your father David when I said, ‘You will never fail to have a man on the throne of Israel.’ / But if indeed you or your sons turn away from following Me and do not keep the commandments and statutes I have set before you, and if you go off to serve and worship other gods, ...
1 Kings 11:1-13
King Solomon, however, loved many foreign women along with the daughter of Pharaoh—women of Moab, Ammon, Edom, and Sidon, as well as Hittite women. / These women were from the nations about which the LORD had told the Israelites, “You must not intermarry with them, for surely they will turn your hearts after their gods.” Yet Solomon clung to these women in love. / He had seven hundred wives of royal birth and three hundred concubines—and his wives turned his heart away. ...
2 Chronicles 9:22-28
So King Solomon surpassed all the kings of the earth in riches and wisdom. / All the kings of the earth sought an audience with Solomon to hear the wisdom that God had put in his heart. / Year after year, each visitor would bring his tribute: articles of silver and gold, clothing, weapons, spices, horses, and mules. ...
Matthew 1:1-17
This is the record of the genealogy of Jesus Christ, the son of David, the son of Abraham: / Abraham was the father of Isaac, Isaac the father of Jacob, and Jacob the father of Judah and his brothers. / Judah was the father of Perez and Zerah by Tamar, Perez the father of Hezron, and Hezron the father of Ram. ...
Matthew 12:42
The Queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to hear the wisdom of Solomon, and now One greater than Solomon is here.
Luke 1:30-33
So the angel told her, “Do not be afraid, Mary, for you have found favor with God. / Behold, you will conceive and give birth to a son, and you are to give Him the name Jesus. / He will be great and will be called the Son of the Most High. The Lord God will give Him the throne of His father David, ...
Luke 1:68-75
“Blessed be the Lord, the God of Israel, because He has visited and redeemed His people. / He has raised up a horn of salvation for us in the house of His servant David, / as He spoke through His holy prophets, those of ages past, ...
Luke 24:44
Jesus said to them, “These are the words I spoke to you while I was still with you: Everything must be fulfilled that is written about Me in the Law of Moses, the Prophets, and the Psalms.”
The prayers of David the son of Jesse are ended.
2 Samuel 23:1
Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said,
Job 31:40
Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended.
Jeremiah 51:64
And thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her: and they shall be weary. Thus far are the words of Jeremiah.
In Pisidian Antioch
…21Then the people asked for a king, and God gave them forty years under Saul son of Kish, from the tribe of Benjamin. 22After removing Saul, He raised up David as their king andtestified about him: ‘I have found Davidson of Jesse a man after My own heart;he will carry out My will in its entirety.’23From the descendants of this man, God has brought to Israel the Savior Jesus, as He promised.…
1 Samuel 13:14
But now your kingdom will not endure; the LORD has sought a man after His own heart and appointed him ruler over His people, because you have not kept the command of the LORD.”
1 Samuel 16:1
Now the LORD said to Samuel, “How long are you going to mourn for Saul, since I have rejected him as king over Israel? Fill your horn with oil and go. I am sending you to Jesse of Bethlehem, for I have selected from his sons a king for Myself.”
1 Samuel 16:12-13
So Jesse sent for his youngest son and brought him in. He was ruddy, with beautiful eyes and a handsome appearance. And the LORD said, “Rise and anoint him, for he is the one.” / So Samuel took the horn of oil and anointed him in the presence of his brothers, and the Spirit of the LORD rushed upon David from that day forward. Then Samuel set out and went to Ramah.
Psalm 89:20
I have found My servant David; with My sacred oil I have anointed him.
Psalm 89:35-37
Once and for all I have sworn by My holiness—I will not lie to David— / his offspring shall endure forever, and his throne before Me like the sun, / like the moon, established forever, a faithful witness in the sky.” Selah
Psalm 78:70-72
He chose David His servant and took him from the sheepfolds; / from tending the ewes He brought him to be shepherd of His people Jacob, of Israel His inheritance. / So David shepherded them with integrity of heart and guided them with skillful hands.
2 Samuel 7:8-16
Now then, you are to tell My servant David that this is what the LORD of Hosts says: I took you from the pasture, from following the flock, to be the ruler over My people Israel. / I have been with you wherever you have gone, and I have cut off all your enemies from before you. Now I will make for you a name like that of the greatest in the land. / And I will provide a place for My people Israel and will plant them so that they may dwell in a place of their own and be disturbed no more. No longer will the sons of wickedness oppress them as they did at the beginning ...
1 Kings 15:5
For David had done what was right in the eyes of the LORD and had not turned aside from anything the LORD commanded all the days of his life, except in the matter of Uriah the Hittite.
1 Chronicles 10:13-14
So Saul died for his unfaithfulness to the LORD, because he did not keep the word of the LORD and even consulted a medium for guidance, / and he failed to inquire of the LORD. So the LORD put him to death and turned the kingdom over to David son of Jesse.
1 Chronicles 11:2
Even in times past, while Saul was king, you were the one who led Israel out and brought them back. And the LORD your God said, ‘You will shepherd My people Israel, and you will be ruler over them.’”
1 Chronicles 17:7-14
Now then, you are to tell My servant David that this is what the LORD of Hosts says: I took you from the pasture, from following the flock, to be the ruler over My people Israel. / I have been with you wherever you have gone, and I have cut off all your enemies from before you. Now I will make for you a name like that of the greatest in the land. / And I will provide a place for My people Israel and will plant them so that they may dwell in a place of their own and be disturbed no more. No longer will the sons of wickedness oppress them as they did at the beginning ...
Isaiah 55:3-4
Incline your ear and come to Me; listen, so that your soul may live. I will make with you an everlasting covenant—My loving devotion promised to David. / Behold, I have made him a witness to the nations, a leader and commander of the peoples.
Jeremiah 23:5
Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and He will reign wisely as King and will administer justice and righteousness in the land.
Ezekiel 34:23-24
I will appoint over them one shepherd, My servant David, and he will feed them. He will feed them and be their shepherd. / I, the LORD, will be their God, and My servant David will be a prince among them. I, the LORD, have spoken.
Matthew 1:1
This is the record of the genealogy of Jesus Christ, the son of David, the son of Abraham:
And when he had removed him, he raised up to them David to be their king; to whom also he gave their testimony, and said, I have found David the son of Jesse, a man after my own heart, which shall fulfill all my will.
1 Samuel 12:25
But if ye shall still do wickedly, ye shall be consumed, both ye and your king.
1 Samuel 13:13
And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the LORD thy God, which he commanded thee: for now would the LORD have established thy kingdom upon Israel for ever.
1 Samuel 15:11,23,26,28
It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the LORD all night…
1 Samuel 16:1,13
And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons…
2 Samuel 2:4
And the men of Judah came, and there they anointed David king over the house of Judah. And they told David, saying, That the men of Jabeshgilead were theythat buried Saul.
2 Samuel 5:3-5
So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the LORD: and they anointed David king over Israel…
Acts 15:8
And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
Hebrews 11:4,5
By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh…
Acts 7:46
Who found favour before God, and desired to find a tabernacle for the God of Jacob.
1 Samuel 13:14
But now thy kingdom shall not continue: the LORD hath sought him a man after his own heart, and the LORD hath commanded him to be captain over his people, because thou hast not kept thatwhich the LORD commanded thee.
1 Kings 15:3,5
And he walked in all the sins of his father, which he had done before him: and his heart was not perfect with the LORD his God, as the heart of David his father…
John 3:6
Jesus answered, “Very truly I tell you, no one can enter
the kingdom of God unless they
are born of
water and the Spirit.
6 Flesh gives birth to flesh, but the Spirit gives birth to spirit.
7 You should not be surprised at
my saying, 'You must be born again. '
Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished” (Matthew 5:17–18). This important statement of our Lord gives us insight into His mission and the character of God’s Word.
Jesus’ declaration that He came to fulfill the Law and the Prophets, not to abolish them, obviously contains two statements in one. There is something Jesus did and something He did not do. At the same time, Jesus emphasized the eternal nature of the Word of God.
Jesus goes out of His way to promote the authority of the Law of God. He did not come to abolish the Law, regardless of what the Pharisees accused Him of. In fact, Jesus continues His statement with a commendation for those who teach the Law accurately and hold it in reverence: “Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven” (Matthew 5:19).
Note the qualities that Jesus attributes to the Word of God, referenced as “the Law and the Prophets”: 1) The Word is everlasting; it will outlast the natural world. 2) The Word was written with intent; it was meant to be fulfilled. 3) The Word possesses plenary authority; even the smallest letter of it is established. 4) The Word is faithful and trustworthy; “everything” it says will be accomplished. No one hearing Jesus’ words in the Sermon on the Mount could doubt His commitment to the Scriptures.
Consider what Jesus did not do in His ministry. In Matthew 5:17, Jesus says that He did not come to abolish the Law and the Prophets. In other words, Jesus’ purpose was not to abrogate the Word, dissolve it, or render it invalid. The Prophets will be fulfilled; the Law will continue to accomplish the purpose for which it was given (see Isaiah 55:10–11).
Next, consider what Jesus did do. Jesus says that He came to fulfill the Law and the Prophets. In other words, Jesus’ purpose was to establish the Word, to embody it, and to fully accomplish all that was written. “Christ is the culmination of the law” (Romans 10:4). The predictions of the Prophets concerning the Messiah would be realized in Jesus; the holy standard of the Law would be perfectly upheld by Christ, the strict requirements personally obeyed, and the ceremonial observances finally and fully satisfied.
Jesus Christ fulfilled the Prophets in that, in His first coming alone, He fulfilled hundreds of prophecies concerning Himself (e.g., Matthew 1:22; 13:35; John 19:36; Luke 24:44). Jesus Christ fulfilled the Law in at least two ways: as a teacher and as a doer. He taught people to obey the Law (Matthew 22:35–40; Mark 1:44), and He obeyed the Law Himself (John 8:46; 1 Peter 2:22). In living a perfect life, Jesus fulfilled the moral laws; in His sacrificial death, Jesus fulfilled the ceremonial laws. Christ came not to destroy the old religious system but to build upon it; He came to finish the Old Covenant and establish the New.
Jesus came not to destroy the Law and the Prophets but to fulfill them. In fact, the ceremonies, sacrifices, and other elements of the Old Covenant were “only a shadow of the good things that are coming—not the realities themselves” (Hebrews 10:1). The tabernacle and temple were “holy places made with hands,” but they were never meant to be permanent; they were but “copies of the true things” (Hebrews 9:24, ESV). The Law had a built-in expiration date, being filled as it was with “external regulations applying until the time of the new order” (Hebrews 9:10).
In His fulfillment of the Law and Prophets, Jesus obtained our eternal salvation. No more were priests required to offer sacrifices and enter the holy place (Hebrews 10:8–14). Jesus has done that for us, once and for all. By grace through faith, we are made right with God: “He forgave us all our sins, having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross” (Colossians 2:14).
There are some who argue that, since Jesus did not “abolish” the Law, then the Law is still in effect—and still binding on New Testament Christians. But Paul is clear that the believer in Christ is no longer under the Law: “We were held in custody under the Law, locked up until faith should be revealed. So the Law became our guardian to lead us to Christ, that we might be justified by faith. Now that faith has come, we are no longer under a guardian” (Galatians 3:23–25, BSB). We are not under the Mosaic Law but under “the law of Christ” (see Galatians 6:2).
If the Law is still binding on us today, then it has not yet accomplished its purpose—it has not yet been fulfilled. If the Law, as a legal system, is still binding on us today, then Jesus was wrong in claiming to fulfill it and His sacrifice on the cross was insufficient to save. Thank God, Jesus fulfilled the whole Law and now grants us His righteousness as a free gift. “Know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified” (Galatians 2:16).
In Jesus’ conversation with the Samaritan woman at the well, He remarked to her that “you worship what you do not know” (John 4:22). This was part of a larger conversation in which Jesus offered her living water, resulting in her salvation.
As Jesus was going north from Judea to Galilee, He chose to go through Samaria (John 4:4). Not everyone would take this route, as, historically, there was significant tension between the Samaritans and the Jewish people. At the end of the monarchy period in Israel, Assyria defeated Israel and brought people from various Assyrian territories to live in the region of Samaria (2 Kings 17:24). These people worshiped false gods and imported numerous worship systems (2 Kings 17:29). The later Samaritans were the products of intermarriage and were not received by their fellow countrymen as Jewish; the Samaritans also worshiped false gods along with the biblical God (2 Kings 17:41).
When Jesus said to the Samaritan woman, “You worship what you do not know” (John 4:22), He was recognizing this cultural history. It was unusual for a Jewish man to speak with a Samaritan woman (John 4:9), yet Jesus initiated a conversation with her. After asking her for a drink, He offered her living water for eternal life (John 4:10–14). She was uncertain of His identity (John 4:12), so Jesus demonstrated His knowledge of her. He noted that she had had five husbands, and the man she was with was not her husband (John 4:16–18). She recognized then that He was a prophet (John 4:19).
The woman at the well also acknowledged that the Samaritans had a different understanding of how to worship God, and she looked to Jesus to provide the answer (John 4:20). Jesus responded by explaining that the true worship of God was not geographically limited to Samaria or Jerusalem (John 4:21). Jesus said of the Samaritans, “You worship what you do not know; we worship what we know, for salvation is from the Jews” (John 4:22, ESV). The Jewish people had clear direction about who God was and how to worship Him. The Samaritans had lost that certainty in their pursuit of a more pluralistic approach.
The Samaritan woman’s doubt and uncertainty reflected that of the general population of the region of Samaria. But salvation had come from the Jews in the form of the Messiah, the Son of God, in the line of David. Despite the woman’s confusion, she did understand the expectation that the Messiah would come (John 4:25). At that point, Jesus made the direct claim to her that He was the Messiah (John 4:26).
The woman left her waterpot at the well and went to the town to tell people about the Messiah (John 4:28–30). Up to that point, it could be said of the Samaritans that “you worship what you do not know” (John 4:22), but after Jesus’ conversation with the Samaritan woman from Sychar, they were able to know the One whom they were worshiping. Many of the people of Sychar believed in Jesus because of what the woman had told them (John 4:39). Many more believed in Him because of what He told them over the next two days (John 4:40–41). Now they knew whom they were worshiping because they had believed in Him (John 4:42).
As John explains in the introduction to his gospel, Jesus came revealing God the Father (John 1:18). Those who heed His word and believe in Jesus can know with certainty whom they are worshiping. The disciples believed in Him and had come to know who He was (John 6:69). In another context Jesus challenged His listeners to believe in Him so that they might know (John 10:38). We do not need to be people who worship what we do not know. Like the Samaritans, we can have true knowledge of God through belief in Jesus.
Romans 5:20-21
The law was brought in so that the trespass might increase. But where sin increased, grace increased all the more, so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.
The apostle Paul refers to the law of sin and death in Romans 8:1–2: “Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death.” What is the “law of sin and death”?
In these verses, Paul contrasts two laws: the law of the Spirit and the law of sin and death. The law of the Spirit is the gospel or good news of Jesus, the message of new life through faith in the resurrected Christ. The law of sin and death is the Old Testament Law of God. The Law is holy, just and good (Romans 7:12), but, because we cannot keep God’s Law on our own, the result is only sin and death for those under the Law.
Romans 7:5 explains Paul’s focus on the Law as leading to sin and death: “For when we were in the realm of the flesh, the sinful passions aroused by the law were at work in us, so that we bore fruit for death.” In contrast, the “way” or law of the Spirit is noted in Romans 7:6: “But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code.” The Law itself is not sinful (Romans 7:7). However, the Law defined sin and stirred up our natural rebellion against God’s rules, resulting in sin and death.
Romans 7:10–11 speaks of how sin, death, and the Law are connected: “I found that the very commandment that was intended to bring life actually brought death. For sin, seizing the opportunity afforded by the commandment, deceived me, and through the commandment put me to death.” This death refers to spiritual separation from God. Shackled by our depraved nature, we naturally opposed the Law, and we found that God’s life-giving Word served only to sentence us to death. It is because of this that Paul can refer to the Law as the “law of sin and death.”
The conclusion of Romans 7 shows the need of the gospel to deliver us from the consequences of sin under the Law: “For in my inner being I delight in God’s law; but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me. What a wretched man I am! Who will rescue me from this body that is subject to death? Thanks be to God, who delivers me through Jesus Christ our Lord!” (Romans 7:22–25).
The next chapter, Romans 8, begins by declaring there is no longer any condemnation or judgment for those who are in Christ. We have been released from the law of sin and death. Paul’s argument from Romans 7transitions in Romans 8 to a rejoicing over the change the gospel makes in the lives of those who believe in Jesus. The chapter concludes by confirming, in the strongest terms possible, that believers can never be separated from God’s love: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38–39).
Hosea 11:1 states,
“When Israel was a child, I loved him, and out of Egypt I called my son.”
Is this verse a Messianic prophecy?
The context of this verse speaks of the relationship the Lord had with the nation of Israel. The Lord loved Israel (Exodus 4:22-23) and rescued the people from slavery under Pharaoh, bringing them into the Promised Land. The analogy is that of God as the father and Israel as the child.
Jewish readers would have clearly understood this important statement. God’s supernatural power served as the basis of the nation’s freedom from Egypt and escape to a new land. The parallelism in the verse is Israel/child/son and loved/called. In both clauses, “I” (God) is the One initiating the action.
Matthew 2:13-15 provides further insight: “Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, ‘Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.’ And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, ‘Out of Egypt I called my son.’”
Matthew uses Hosea’s statement to show that the coming of the Messiah is an extension of the Lord’s love to His people. Matthew does not say that Hosea had Jesus in mind when Hosea 11:1 was originally written. Instead, Matthew says that the experience of Jesus matched what Hosea had written about Israel. Jesus was God’s Son, and He made a trip from Egypt to the land of Israel. Matthew was showing that Jesus completed what began with the exodus, connecting Jesus with the promise of Abraham and the leadership of Moses.
The “calling” of God’s “son” (Israel)
began
in ages past and found its
completion
in the Coming of Christ
to fulfill
The Law and the Prophets
In summary, Hosea 11:1 is not a Messianic prophecy in the same way that prophecies such as Isaiah 9:6 are. Rather, it is a pictorial prophecy; that is, there are similarities in the Old Testament passage to a New Testament truth about Christ. This Old Testament “picture” of Christ is called a “type.” Matthew 2:15 can be seen as an analogy. Matthew is providing a connection between Jesus and God’s people of promise. As a Jew writing for primarily Jewish readers, Matthew found it important to point out many of the similarities between the nation of Israel and their Messiah, the One to fulfill the Prophets (Matthew 5:17).
Jesus used the concepts of salt and light a number of different times to refer to the role of His followers in the world. One example is found in Matthew 5:13: “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men.” Salt had two purposes in the Middle East of the first century. Because of the lack of refrigeration, salt was used to preserve food, especially meat, which would quickly spoil in the desert environment. Believers in Christ are preservatives to the world, preserving it from the evil inherent in the society of ungodly men whose unredeemed natures are corrupted by sin (Psalm 14:3; Romans 8:8).
Second, salt was used then, as now, as a flavor enhancer. In the same way that salt enhances the flavor of the food it seasons, the followers of Christ stand out as those who “enhance” the flavor of life in this world. Christians, living under the guidance of the Holy Spirit and in obedience to Christ, will inevitably influence the world for good, as salt has a positive influence on the flavor of the food it seasons. Where there is strife, we are to be peacemakers; where there is sorrow, we are to be the ministers of Christ, binding up wounds, and where there is hatred, we are to exemplify the love of God in Christ, returning good for evil (Luke 6:35).
In the analogy of light to the world, the good works of Christ’s followers are to shine for all to see. The following verses in Matthew 5 highlight this truth: “You are the light of the world. A city set on a hill cannot be hidden; nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:14-16, NASB). The idea here is similar—the presence of light in darkness is something that is unmistakable. The presence of Christians in the world must be like a light in the darkness, not only in the sense that the truth of God’s Word brings light to the darkened hearts of sinful man (John 1:1-10), but also in the sense that our good deeds must be evident for all to see. And indeed, our deeds will be evident if they are performed in accordance with the other principles that Jesus mentions in this passage, such as the Beatitudes in Matthew 5:3-11. Notice especially that the concern is not that Christians would stand out for their own sake, but that those who looked on might “glorify your Father who is in heaven” (v. 16, KJV).
In view of these verses, what sorts of things can hinder or prevent the Christian from fulfilling his or her role as salt and light in the world? The passage clearly states that the difference between the Christian and the world must be preserved; therefore, any choice on our part that blurs the distinction between us and the rest of the world is a step in the wrong direction. This can happen either through a choice to accept the ways of the world for the sake of comfort or convenience or to contravene the law of obedience to Christ.
Mark 9:50 suggests that saltiness can be lost specifically through a lack of peace with one another; this follows from the command to “have salt in yourselves, and be at peace with each other.” And in Luke 14:34-35, we find a reference to the metaphor of salt once again, this time in the context of obedient discipleship to Jesus Christ. The loss of saltiness occurs in the failure of the Christian to daily take up the cross and follow Christ wholeheartedly.
It seems, then, that the role of the Christian as salt and light in the world may be hindered or prevented through any choice to compromise or settle for that which is more convenient or comfortable, rather than that which is truly best and pleasing to the Lord. Moreover, the status of salt and light is something that follows naturally from the Christian’s humble obedience to the commandments of Christ. It is when we depart from the Spirit-led lifestyle of genuine discipleship that the distinctions between ourselves and the rest of the world become blurred and our testimony is hindered. Only by remaining focused on Christ and being obedient to Him can we expect to remain salt and light in the world.
When I hear people ask who the Two Witnesses are, responses often jump to
Moses and Elijah, Enoch and Elijah, Zechariah, Haggai, and others guesses.
The Bible tells us
who the Two Witnesses are
by defining that they are
the Two Olive Trees
and the
Two Lampstands
The Two Lampstands
are the more
straightforward of the two.
Revelation 1:20
As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.
Out of the seven churches addressed in Revelations, only two are not rebuked- Smyrna and Philadelphia. Both are given direction to endure, conquer, and remain steadfast during the tribulation and the hour of testing. Would it logically follow that the Two Lampstands seem to represent the non-rebuked Church that must endure and conquer in the coming Tribulation? This fits with what the Bible says the Two Olive Trees are.
Jeremiah 11:16-17
The Lord once called you
‘a green olive tree, beautiful with good fruit.’
But with the roar of a great tempest he will set fire to it, and its branches will be consumed. 17 The Lord of hosts, who planted you, has decreed disaster against you, because of the evil that the house of Israel and the house of Judah have done, provoking me to anger by making offerings to Baal.”
This is the starting point for the Two Olive Trees representing the House of Israel and the House of Judah. Then in Ezekiel, the Hebrew word for "stick" is "ets" meaning tree. The two sticks/trees represent the House of Israel and the House of Judah that will be united as one.
Ezekiel 37:16-22
16 “Son of man, take a stick and write on it, ‘For Judah, and the people of Israel associated with him’; then take another stick and write on it, ‘For Joseph (the stick of Ephraim) and all the house of Israel associated with him.’ 17 And join them one to another into one stick, that they may become one in your hand. 18 And when your people say to you, ‘Will you not tell us what you mean by these?’ 19 say to them, Thus says the Lord God: Behold, I am about to take the stick of Joseph (that is in the hand of Ephraim) and the tribes of Israel associated with him. And I will join with it the stick of Judah, and make them one stick, that they may be one in my hand. 20 When the sticks on which you write are in your hand before their eyes, 21 then say to them, Thus says the Lord God: Behold, I will take the people of Israel from the nations among which they have gone, and will gather them from all around, and bring them to their own land. 22 And I will make them one nation in the land, on the mountains of Israel. And one king shall be king over them all, and they shall be no longer two nations, and no longer divided into two kingdoms.
So we have this picture of the Two Olive Trees being the House of Israel and the House of Judah, and the Two Lampstands as the remnant Church. How do these fit together into the Two Witnesses?
Romans 11:17-24 says we are the Wild Olive Tree grated into the cultivated tree (Israel and Judah joined).
17 But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, 18 do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. 19 Then you will say, “Branches were broken off so that I might be grafted in.” 20 That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. 21 For if God did not spare the natural branches, neither will he spare you. 22Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. 23 And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. 24 For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree.
The last verse of Revelation 10 says:
11 And I was told, “You must again prophesy about many peoples and nations and languages and kings.” Which then leads right into the talk of the Two Witnesses. I don't see two lone individuals described there, but a multitude.
Many more points to make but just a couple more from Chapter 11.
Revelation 11:7
And when they have finished their
testimony,
the beast that rises from the bottomless pit
will make war
on them and conquer them
and kill them,
(the Two Witnesses)
The idea of the Two Witnesses
representing a larger number than
two individuals
is supported in chapters 12 & 13
when the beast makes war
on "them" and is defined further:
Revelation 13:7, 10
7 Also it was allowed to make war on the saints and to conquer them. And authority was given it over every tribe and people and language and nation, ... 10 If anyone is to be taken captive, to captivity he goes; if anyone is to be slain with the sword, with the sword must he be slain. Here is a call for the endurance and faith of the saints.
Revelation 12:17
Then the dragon became furious with the woman and went off to make war on the rest of her offspring, on those who keep the commandments of God and hold to the testimony of Jesus. And he stood on the sand of the sea.
After they have been killed, Revelation 11:11-12 says:
11 But after the three and a half days a breath of life from God entered them, and they stood up on their feet, and great fear fell on those who saw them. 12 Then they heard a loud voice from heaven saying to them, “Come up here!” And they went up to heaven in a cloud, and their enemies watched them.
Note the similarity here in 1 Thessalonians 4:16b-17 (as well as many other verses) describing the first resurrection:
16 ... And the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.
And a great sign appeared
in heaven:
a woman clothed with the sun,
with the moon under her feet,
and on her
head a crown of twelve stars.”
The view that this is a picture of Israel fits the context of this chapter, as well as the rest of Scripture.
As you know, Jesus was Jewish. He was part of the nation Israel as the God-man. The prophets Isaiah and Jeremiah both use the imagery of Israel being a woman in labor. There is an implication of pain and anguish associated with labor.
Israel was under the heel of Rome when Christ was born—and the added persecution by Satan to wipe out the Christ child is one of the underlying dramas of the Christmas story. The anguish of Israel was heard as Herod had all the Jewish boys under the age of two killed in and around Bethlehem in order to destroy the one who was born, King of the Jews.
It seems fitting for Scripture to use the imagery of labor and delivery in regards to Jesus ethnic origin.
You’ll also notice that her symbolic appearance is tied to Israel in the mention of the sun, moon and 12 stars.
There is only one other place in Scripture where you find all these symbols clustered together in one place. That one other place is Genesis 37 where Joseph describes his dreams to his brothers and father. There you have the sun, the moon and 12 stars representing the nation Israel.
מָקוֹר
maqor:
Source, fountain, spring
Source, fountain, spring
Meaning: something dug, a, source, of happiness, wisdom, progeny)
Word Origin: Derived from the root קוּר (kur), which means to dig or bore.
Corresponding Greek / Hebrew Entries: - Strong's Greek 4077 (πηγή, pēgē) - often translated as "fountain" or "spring" in the New Testament, such as in John 4:14: "But whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a fount of water springing up to eternal life."
Usage: The Hebrew word "maqor" primarily refers to a source or fountain, often used metaphorically to describe the origin or wellspring of something. It can denote a physical spring of water or be used symbolically to represent the source of life, wisdom, or blessing. In the biblical context, it often emphasizes the life-giving and sustaining properties of water, which is essential in the arid climate of the ancient Near East.
In ancient Israel, water was a precious resource, and springs or fountains were vital for survival. They were often seen as gifts from God, providing sustenance and life in a dry and barren land. The imagery of a fountain or spring is frequently used in the Bible to convey abundance, purity, and divine provision. In a spiritual sense, God Himself is often depicted as the ultimate source of life and blessing, akin to a life-giving spring.
מָקוֺר noun masculineZechariah 13:1 spring, fountain(apparently originally well); — absolute ׳מ Zechariah 13:1; Proverbs 25:26; construct מְקוֺר Jeremiah 2:13 +, מְקֹרLeviticus 12:7; Leviticus 20:18; suffix מְקוֺרוֺ Hosea 13:15, etc.; —
1 spring of water :
a; figurative, of ׳י, מַיִם ׳מ חַיִּים Jeremiah 2:13; Jeremiah 17:13, compare חַיִּים ׳מ Psalm 36:10; חַיִּים ׳מ (more Generally), Proverbs 10:11; Proverbs 13:14; Proverbs 14:27; Proverbs 16:22 + Proverbs 18:4 (so read for חָכְמָה ׳מ ᵐ5Hebrew Manuscripts Toy).
b. figurative of purification Ezekiel 13:1.
c. מָקוֺר מָשְׁחָת Proverbs 25:26 (figurative; + מַעְיָן).
d. figurative of source of life and vigour Hosea 13:15; Jeremiah 51:36; of a nation's original source, stock Psalm 68:27 (Kay Che, of temple); source of joy Proverbs 5:18 (figurative of wife; "" אֵשֶׁת).
2 figurative of eye, מְקוֺר דַּמְעָה, Jeremiah 8:23.
3 source of menstruous blood, דָּמֶיהָ ׳מְ Leviticus 20:18, so מְקֹרָהּ Leviticus 20:18 (H).
4 = flow of blood after child-birth דָּמֶיהָ ׳מְ Leviticus 12:7(P).
II. קור (√ of following; compare Arabic () see turn, twist (of serpent), a king of rope).
fountain, issue, spring, wellspring Or maqor {maw-kore'}; from quwr; properly, something dug, i.e. A (general) source (of water, even when naturally flowing; also of tears, blood (by euphemism, of the female pudenda); figuratively, of happiness, wisdom, progeny) -- fountain, issue, spring, well(-spring).
Leviticus 12:7
HEB: עָלֶ֔יהָ וְטָהֲרָ֖ה מִמְּקֹ֣ר דָּמֶ֑יהָ זֹ֤את
NAS: for her, and she shall be cleansed from the flow of her blood.
KJV: for her; and she shall be cleansed from the issue of her blood.
INT: and shall be cleansed the flow of her blood likewiseLeviticus 20:18
HEB: עֶרְוָתָהּ֙ אֶת־ מְקֹרָ֣הּ הֶֽעֱרָ֔ה וְהִ֕יא
NAS: he has laid bare her flow, and she has exposed
KJV: he hath discovered her fountain,and she hath uncovered
INT: and uncovers her nakedness her flow has laid and she
Leviticus 20:18
HEB: גִּלְּתָ֖ה אֶת־ מְק֣וֹר דָּמֶ֑יהָ וְנִכְרְת֥וּ
NAS: and she has exposed the flow of her blood;
KJV: and she hath uncovered the fountain of her blood:
INT: and she has exposed the flow of her blood shall be cut
Psalm 36:9
HEB: כִּֽי־ עִ֭מְּךָ מְק֣וֹר חַיִּ֑ים בְּ֝אוֹרְךָ֗
NAS: For with You is the fountain of life;
KJV: For with thee [is] the fountain of life:
INT: for You is the fountain of life your light
Psalm 68:26
HEB: אֱלֹהִ֑ים יְ֝הוָ֗ה מִמְּק֥וֹר יִשְׂרָאֵֽל׃
NAS: [Even] the LORD, [you who are] of the fountain of Israel.
KJV: [even] the Lord, from the fountainof Israel.
INT: God the LORD the fountain of Israel
Proverbs 5:18
HEB: יְהִֽי־ מְקוֹרְךָ֥ בָר֑וּךְ וּ֝שְׂמַ֗ח
NAS: Let your fountain be blessed,
KJV: Let thy fountain be blessed:
INT: Let your fountain be blessed and rejoice
Proverbs 10:11
HEB: מְק֣וֹר חַ֭יִּים פִּ֣י
NAS: of the righteous is a fountain of life,
KJV: of a righteous [man is] a well of life:
INT: fountain of life the mouth
Proverbs 13:14
HEB: תּוֹרַ֣ת חָ֭כָם מְק֣וֹר חַיִּ֑ים לָ֝ס֗וּר
NAS: of the wise is a fountain of life,
KJV: of the wise [is] a fountain of life,
INT: the teaching of the wise fountain of life to turn
Proverbs 14:27
HEB: יִרְאַ֣ת יְ֭הוָה מְק֣וֹר חַיִּ֑ים לָ֝ס֗וּר
NAS: of the LORD is a fountain of life,
KJV: of the LORD [is] a fountain of life,
INT: the fear of the LORD fountain of life may avoid
Proverbs 16:22
HEB: מְק֣וֹר חַ֭יִּים שֵׂ֣כֶל
NAS: Understanding is a fountain of life
KJV: Understanding [is] a wellspring of life
INT: fountain of life Understanding
Proverbs 18:4
HEB: נַ֥חַל נֹ֝בֵ֗עַ מְק֣וֹר חָכְמָֽה׃
NAS: waters; The fountain of wisdom
KJV: waters, [and] the wellspring of wisdom
INT: brook bubbling the fountain of wisdom
Proverbs 25:26
HEB: מַעְיָ֣ן נִ֭רְפָּשׂ וּמָק֣וֹר מָשְׁחָ֑ת צַ֝דִּ֗יק
NAS: and a polluted well Is a righteous man
KJV: fountain, and a corrupt spring.
INT: spring a troubled well polluted righteous
Jeremiah 2:13
HEB: אֹתִ֨י עָזְב֜וּ מְק֣וֹר ׀ מַ֣יִם חַיִּ֗ים
NAS: They have forsaken Me, The fountain of living
KJV: they have forsaken me the fountainof living
INT: my people have forsaken the fountain waters of living
Jeremiah 9:1
HEB: מַ֔יִם וְעֵינִ֖י מְק֣וֹר דִּמְעָ֑ה וְאֶבְכֶּה֙
NAS: And my eyes a fountain of tears,
KJV: and mine eyes a fountain of tears,
INT: were waters and my eyes A fountainof tears weep
Jeremiah 17:13
HEB: כִּ֥י עָזְב֛וּ מְק֥וֹר מַֽיִם־ חַיִּ֖ים
NAS: they have forsaken the fountain of living
KJV: the LORD, the fountain of living
INT: Because have forsaken the fountainwater of living
Jeremiah 51:36
HEB: וְהֹבַשְׁתִּ֖י אֶת־ מְקוֹרָֽהּ׃
NAS: up her sea And make her fountaindry.
KJV: her sea, and make her springs dry.
INT: her sea and make her fountain
Hosea 13:15
HEB: עֹלֶ֗ה וְיֵב֤וֹשׁ מְקוֹרוֹ֙ וְיֶחֱרַ֣ב מַעְיָנ֔וֹ
NAS: up from the wilderness; And his fountain will become dry
KJV: from the wilderness, and his springshall become dry,
INT: coming will become and his fountain will be dried and his spring
Zechariah 13:1
HEB: הַה֗וּא יִֽהְיֶה֙ מָק֣וֹר נִפְתָּ֔ח לְבֵ֥ית
NAS: In that day a fountain will be opened
KJV: In that day there shall be a fountainopened
INT: he become A fountain will be opened the house
Saved by GRACE through Faith
Faith
resides at the
CORE
of Christianity and the Christian
LIFE
In the wilderness of Judea,
John the Baptist began his ministry
of preparing Israel
to receive her Messiah, Jesus Christ.
Enormous crowds went to hear John (Matthew 3:5) as he traveled through the region “preaching a baptism of repentance for the forgiveness of sins” (Luke 3:3). Many people received John’s message, confessed their sins, and were baptized (Matthew 3:6; Mark 1:5). These baptisms stirred up such a commotion that the Pharisees and Sadducees went out to investigate. Aware of their insincerity of heart, John said, “You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance” (Matthew 3:7–8).
John spoke severely, challenging these religious leaders’ spiritual pride and hypocrisy head-on. They needed to know that God’s judgment for sin was coming. Baptism is an outward symbol of true heart change. John’s baptism was a “baptism of repentance.” Repentance is the act of changing one’s mind that results in a change of actions. Sincere repentance involves turning away from sin both in thought and action. When the crowds came to John for baptism, they were showing their repentance and identifying with a new life. The Phariseesand Sadducees were detached observers at John’s baptism. They claimed to have repented of their sins—sins they eagerly pointed out in others—yet they lived as sinners, all the while denying their own guilt.
The religious leaders of John’s day had refused to submit themselves to God. They thought they were good enough by way of association with Abraham through their Jewish heritage (see Matthew 3:9; John 8:39). But their religious rituals and spiritual “pedigree” were not enough to please God. The only way for sinners to enter a relationship with God is through genuine repentance and faith. These religious leaders should have been setting an example and taking the lead. Instead, they lived in self-righteous, hypocritical denial of their spiritual condition.
John the Baptist warned,
“The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire” (Matthew 3:10). The tree represents Israel. If Israel did not repent, it would be cut down and destroyed (see Luke 13:6–10). Only those who genuinely repented and began to produce good fruit would be prepared for the coming of Jesus Christ.
Luke’s gospel gives further insight into what it means to produce fruit in keeping with repentance. John told the people, “Prove by the way you live that you have repented of your sins and turned to God. Don’t just say to each other, ‘We’re safe, for we are descendants of Abraham.’ That means nothing, for I tell you, God can create children of Abraham from these very stones’” (Luke 3:8, NLT). John’s baptism of repentance was meant to be the start of a brand new, continuous life of producing fruit in keeping with righteousness. Our family tree won’t earn us a place in heaven or give us an automatic claim to God’s promises. John told the Sadducees and Pharisees who took pride in their lineage to take a more humble view: just as God had made Adam from the dust of the ground, God could raise up children of Abraham from the stones of the wilderness.
At John’s preaching, the people began to ask, “What should we do?” (Luke 3:10). In other words, “What is the fruit in keeping with repentance?” “John answered, ‘Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same’” (Luke 3:11). He told the tax collectors in the crowd, “Don’t collect any more than you are required to” (verse 13). He told the soldiers, “Don’t extort money and don’t accuse people falsely—be content with your pay” (verse 14). Such actions were the “fruit” of repentance in that they showed the genuineness of the change of heart.
When the apostle Paul began his preaching ministry, he, too, spoke of good deeds as proof of genuine repentance: “I preached first to those in Damascus, then in Jerusalem and throughout all Judea, and also to the Gentiles, that all must repent of their sins and turn to God—and prove they have changed by the good things they do” (Acts 26:20, NLT).
The believer’s spiritual life and growth are often compared to a fruit-bearing tree in Scripture. Just as fruit production is proof of life and health in a tree, so are good actions the evidence of spiritual life in Jesus Christ and the presence of God’s Spirit dwelling within a person. Jesus said, “A good tree produces good fruit, and a bad tree produces bad fruit. A good tree can’t produce bad fruit, and a bad tree can’t produce good fruit. So every tree that does not produce good fruit is chopped down and thrown into the fire. Yes, just as you can identify a tree by its fruit, so you can identify people by their actions” (Matthew 7:17–20, NLT).
Fruit in keeping with repentance represents the good deeds and changed behaviors that naturally flow from a truly repentant and transformed heart. In James 2:14–26, James teaches extensively on the subject, explaining that “faith by itself isn’t enough. Unless it produces good deeds, it is dead and useless” (verse 17, NLT). James concludes, “Just as the body is dead without breath, so also faith is dead without good works (verse 26, NLT).
Paul prays for the Philippians to be “filled with the fruit of righteousness that comes through Jesus Christ” (Philippians 1:11). He gives examples of good spiritual fruit: “The Holy Spirit produces this kind of fruit in our lives: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control” (Galatians 5:22–23, NLT; see also Ephesians 5:9; Colossians 1:10; James 3:17).
The believer’s ability to produce fruit in keeping with repentance depends wholly on our intimate fellowship with Jesus Christ, who said, “Remain in me, and I will remain in you. For a branch cannot produce fruit if it is severed from the vine, and you cannot be fruitful unless you remain in me. Yes, I am the vine; you are the branches. Those who remain in me, and I in them, will produce much fruit. For apart from me you can do nothing” (John 15:4–5, NLT).
The root
will naturally produce fruit.
Fruit in keeping with repentance is the evidence
(as well as a result)
of a changed mind, transformed life,
and ongoing communion
with Jesus.
While the Bible has much to say about it, faith is a challenging concept to define. A biblical definition of faith reaches beyond mere belief—the simple acknowledgment that God exists—into the realm of trust. Genuine faith involves abandoning all human reliance on self-efforts and placing total dependence upon God’s character, His actions, and His promises, as revealed in His Word.
Faith has many dimensions. One crucial facet of faith is defined in Hebrews 11:1: “Now faith is confidence in what we hope for and assurance about what we do not see.” Biblical faith takes present-day possession of things not yet seen with our eyes but hoped for in the future. What God has revealed in His Word becomes our inner reality today. Rather than looking at life with our earthly eyes, faith sees through the lens of God’s promises.
The apostle Paul said, “We walk by faith and not sight” (2 Corinthians 5:7)
Faith begins with God. It is His gift, not the result of any human effort or achievement. God initiates the relationship between Himself and humans by revealing Himself to them (Ecclesiastes 3:11; Romans 1:19–20) and lovingly persuading them to come to Him (Romans 2:4; 2 Peter 3:9; Isaiah 30:18), just as Jesus called the disciples to follow Him (Matthew 4:18–22). But then God expects us to respond to Him in faith: “And it is impossible to please God without faith. Anyone who wants to come to him must believe that God exists and that he rewards those who sincerely seek him” (Hebrews 11:6, NLT). Failure to trust God was at the heart of the first sin (Genesis 3:1–7). Ever since the fall of man, God has been calling people back to faith—to a place of trust and obedience to Him.
Faith is and always has been the only means of salvation. In the Old Testament, the covenantal bond was the believer’s expression of faith. God initiated the covenant, and believers responded in faith, actively obeying His Word and trusting in the Lord to fulfill His promises. In Genesis 15:6, Abraham “believed the Lord, and the Lordcounted him as righteous because of his faith” (NLT; see also Romans 4:22; Galatians 3:6). The prophet states, “Look at the proud! They trust in themselves, and their lives are crooked. But the righteous will live by their faithfulness to God” (Habakkuk 2:4, NLT).
In the New Testament, it is by faith that people receive God’s grace in Jesus Christ and, through Him, the gift of salvation (Ephesians 2:8–9). Paul emphasized the centrality of faith in the believer’s life: “For I am not ashamed of this Good News about Christ. It is the power of God at work, saving everyone who believes—the Jew first and also the Gentile. This Good News tells us how God makes us right in his sight. This is accomplished from start to finish by faith. As the Scriptures say, ‘It is through faith that a righteous person has life’” (Romans 1:16–17, NLT; see also Romans 3:27–28; 10:9–10).
Faith results in numerous blessings and benefits. At the top of the list are the gifts of salvation, justification, and peace with God (Romans 5:1–2; Galatians 2:15–16; 1 Peter 1:8–9). Jesus makes His home in our hearts through faith (Ephesians 3:17). We receive forgiveness of sin (Acts 10:43; Luke 7:48–50), adoption into God’s family (John 1:12; Galatians 3:26), God’s protection and power (1 Peter 1:5; Matthew 17:20; Luke 8:43–48), freedom to draw near to God with a clean conscience (Ephesians 3:12; Hebrews 10:22), reconciliation (2 Corinthians 5:18), sanctification (Acts 26:17–18), and a new life in Jesus Christ (Galatians 2:20), all through faith. Moreover, we are granted victory over death and eternal life (John 3:16, 36; 5:24; 6:40, 47; 11:25–27).
The Bible plainly teaches that faith is not just a mental attitude. James explains that saving faith is revealed in a person’s actions. He writes, “What good is it, dear brothers and sisters, if you say you have faith but don’t show it by your actions? Can that kind of faith save anyone?” (James 2:14, NLT). James is not saying that we are saved by works, but that faith and good deeds go together: “Just as the body is dead without breath, so also faith is dead without good works” (James 2:26, NLT). Good works are proof that our faith is alive.
A biblical concept of faith includes believing that God exists and that He is wholly trustworthy, so much so that we base our lives on Him and His Word, doing what it says, no matter what our physical eyes tell us. Through faith in Jesus Christ, we obtain “the victory that has overcome the world” (1 John 5:4–5).
In Exodus 19 God announces for Israel a conditional covenant. If they would keep His covenant, Israel would be a people for His own possession and a kingdom of priests and a holy nation (Exodus 19:5–6). The people of Israel responded that they would fulfill what God would command them, and thus they sealed the covenant with a commitment (Exodus 19:8). What follows in Exodus includes six hundred and thirteen commandments, including the Ten Commandments of Exodus 20.
Earlier, God had made a covenant with Abraham (Genesis 15—17), and He committed to keeping that covenant through the line of Isaac and Jacob (see Genesis 50:24 and Exodus 2:24). God had committed to making the nation of Israel a mighty nation with a land (Genesis 15:18–21), a king (2 Samuel 7:10–16), and an eternally blessed people (Jeremiah 31:31–37). Those covenants were all unconditional—God had obligated Himself without any requirement on the part of the recipients of His covenant promises.
The covenant God made with Israel through Moses was different, in that it was conditional. It came with an if. It required Israel’s obedience in order to receive the conditions of blessing, and that first condition of blessing God revealed was that Israel would belong uniquely to Him and would be a kingdom of priests and a holy nation. This covenant (often called the Mosaic Covenant because it was made through Moses) was also unique in that it was a teaching tool to lead people to Christ (Galatians 3:24). It was never a means of salvation, because salvation is never by works of law (Romans 3:20) but rather by grace through faith (Ephesians 2:8–9).
Israel broke the covenant (Jeremiah 31:32) and forfeited the blessings offered therein. However, Paul explains that Abraham was the father of three different kinds of descendants in Romans 4. He is the father of many according to the flesh (Israel in general, Romans 4:1), he is the father of those who believe who are not of Israel (Gentile believers, Romans 4:11), and he is the father of all who believe and are of the nation of Israel (Jewish believers, Romans 4:12). While the nation of Israel broke the conditional “old” covenant in unbelief, those of Israel who would believe in Jesus (the third group of Abraham’s descendants) are called out using similar terminology. Peter, writing to Jewish Christians scattered throughout the Roman world, calls those Jewish believers “a chosen race, a royal priesthood, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Peter 2:9, NASB).
In Revelation 1:6 John asserts that the church is a kingdom and priests to God the Father. This would include both believing Jews and believing Gentiles—the second and third kinds of descendants of Abraham described in Romans 4:11–12. Thus, the only ones of Abraham’s descendants who were not a kingdom and priests were those who broke the (Mosaic) covenant and were not believing.
These who believe are referred to as a kingdom, as those who believe in Jesus are transferred to His kingdom (Colossians 1:13). Believers are also considered priests in that we are interceding on behalf of people that they might believe in the Lord. Those who are called a kingdom and priests have an obligation to walk in a manner worthy of His calling (Ephesians 4:1) and ought to be actively proclaiming His excellencies (1 Peter 2:9) so that others may come to know Him.
The Parable of the Shrewd Manager
1Jesus also said to His disciples, “There was a rich man whose manager was accused of wasting his possessions. 2So he called him in to ask, ‘What is this I hear about you? Turn in an account of your management, for you cannot be manager any longer.’
3The manager said to himself, ‘What shall I do, now that my master is taking away my position? I am too weak to dig and too ashamed to beg. 4I know what I will do so that after my removal from management, people will welcome me into their homes.’
5And he called in each one of his master’s debtors. ‘How much do you owe my master?’
he asked the first.
6‘A hundred measures of olive oil,’a he answered.
‘Take your bill,’ said the manager, ‘sit down quickly, and write fifty.’
7Then he asked another, ‘And how much do you owe?’
‘A hundred measures of wheat,’b he replied.
‘Take your bill and write eighty,’ he told him.
8The master commended the dishonest manager because he had acted shrewdly.
For the sons of this age are more shrewd in dealing with their own kind than are the sons of light.
9I tell you, use worldly wealth to make friends for yourselves
so that when it is gone, they will welcome you into eternal dwellings.
10Whoever is faithful with very little will also be faithful with much, and whoever is
dishonest with very little will also be dishonest with much.
So if you have not been faithful with worldly wealth, who will entrust you with true riches?
And if you have not been faithful with the belongings of another, who will give you belongings of your own?
13No servant can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and money.”
The Law and the Prophets
14The Pharisees, who were lovers of money, heard all of this and were scoffing at Jesus. 15So He said to them, “You are the ones who justify yourselves before men, but God knows your hearts. For what is prized among men is detestable before God.
The Law and the Prophets were proclaimed
until John
Since that time,
the gospel of the kingdom of God
is being preached,
and everyone is forcing his way into it.
But it is easier for heaven and earth to pass away than for a single stroke of a pen to drop out of the Law.
18Anyone who divorces his wife and marries another woman commits adultery, and he who marries a divorced woman commits adultery.
The Rich Man and Lazarus
(John 5:39–47)
19Now there was a rich man dressed in purple and fine linen, who lived each day in joyous splendor. 20And a beggar named Lazarus lay at his gate, covered with sores 21and longing to be fed with the crumbs that fell from the rich man’s table. Even the dogs came and licked his sores.
22One day the beggar died and was carried by the angels to Abraham’s side.d And the rich man also died and was buried. 23In Hades, where he was in torment, he looked up and saw Abraham from afar, with Lazarus by his side.
24So he cried out, ‘Father Abraham, have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue. For I am in agony in this fire.’
25But Abraham answered, ‘Child, remember that during your lifetime you received your good things, while Lazarus received bad things. But now he is comforted here, while you are in agony. 26And besides all this, a great chasm has been fixed between us and you, so that even those who wish cannot cross from here to you, nor can anyone cross from there to us.’
27‘Then I beg you, father,’ he said, ‘send Lazarus to my father’s house, 28for I have five brothers. Let him warn them, so that they will not also end up in this place of torment.’
29But Abraham replied, ‘They have Moses and the Prophets; let your brothers listen to them.’
30‘No, father Abraham,’ he said, ‘but if someone is sent to them from the dead, they will repent.’
31Then Abraham said to him, ‘If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.’”
The message of the cross is unmistakably clear.
The Son of God came into the world to bear witness to the truth, not to judge the world but that the world might be saved through Him (Mark 10:45). This is the power and wisdom of God. The gospel evokes very different responses from its hearers: “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:18).
God chose the foolish things of the world to shame the wise, the weak things of the world to shame the strong, and the “low and despised” things of the world to be raised up for His glory (1 Corinthians 1:27–29, NET). This is the wisdom of God. Wisdom is the power of insight to use knowledge to one’s advantage, and God definitely has the advantage. “God was pleased through the foolishness of what was preached to save those who would believe” (1 Corinthians 1:21).
The message of the cross is that the Son of God was crucified to atone for the sins of mankind and secure pardon and salvation for all who would believe in Him. It is this message that is considered folly by those who are perishing—those who disbelieve God’s sentence of death on humanity and prefer human ideas over God’s truth. The message of the cross is divinely inspired, holy, and eternal. It is the love of God come into the world through the Son to destroy the works of the devil (John 18:37; 1 John 3:8). The message of the cross is the wisdom and power of God to keep the promise of John 3:16, to give eternal life to all who believe in the Son. It is also the grace of God rendering to the believer the gifts of repentance, justification, and sanctification, all of which find their meaning in Christ crucified (Luke 23:33–43).
The Bible describes God as “a consuming fire” (Hebrews 12:29), so it is not surprising that fire often appears as a symbol of God’s presence. Examples include the burning bush (Exodus 3:2), the Shekinah glory (Exodus 14:19; Numbers 9:15-16), and Ezekiel’s vision (Ezekiel 1:4). Fire has many times been an instrument of God’s judgment (Numbers 11:1, 3; 2 Kings 1:10, 12) and a sign of His power (Judges 13:20; 1 Kings 18:38).
For obvious reasons, fire was important for the Old Testament sacrifices. The fire on the altar of burnt offering was a divine gift, having been lit originally by God Himself (Leviticus 9:24). God charged the priests with keeping His fire lit (Leviticus 6:13) and made it clear that fire from any other source was unacceptable (Leviticus 10:1-2).
In the New Testament, the altar can serve as a picture of our commitment to the Lord. As believers in Jesus Christ, we are called upon to offer our bodies as “living sacrifices” (Romans 12:1), engulfed by the divine gift: the inextinguishable fire of the Holy Spirit. At the very beginning of the New Testament, the Holy Spirit is associated with fire. John the Baptist predicts that Jesus will be the One to “baptize you with the Holy Spirit and with fire” (Matthew 3:11). When the Holy Spirit began His ministry of indwelling the early church, He chose to appear as “tongues of fire” resting on each of the believers. At that moment, “all of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them” (Acts 2:3-4).
Fire is a wonderful picture of the work of the Holy Spirit. The Spirit is like a fire in at least three ways: He brings God’s presence, God’s passion, and God’s purity. The Holy Spirit is the presence of God as He indwells the heart of the believer (Romans 8:9). In the Old Testament, God showed His presence to the Israelites by overspreading the tabernacle with fire (Numbers 9:14-15). This fiery presence provided light and guidance (Numbers 9:17-23). In the New Testament, God guides and comforts His children with the Holy Spirit dwelling in our bodies—the “tabernacle” and the “temple of the living God” (2 Corinthians 5:1; 6:16).
The Holy Spirit creates the passion of God in our hearts. After the two traveling disciples talk with the resurrected Jesus, they describe their hearts as “burning within us” (Luke 24:32). After the apostles receive the Spirit at Pentecost, they have a passion that lasts a lifetime and impels them to speak the word of God boldly (Acts 4:31).
The Holy Spirit produces the purity of God in our lives. God’s purpose is to purify us (Titus 2:14), and the Spirit is the agent of our sanctification (1 Corinthians 6:11; 2 Thessalonians 2:13; 1 Peter 1:2). As the silversmith uses fire to purge the dross from the precious metal, so God uses the Spirit to remove our sin from us (Psalm 66:10; Proverbs 17:3). His fire cleanses and refines.
Many Disciples Turn Back
…62Then what will happen if you see the Son of Man ascend to where He was before? 63The Spirit gives life; the fleshprofits nothing. The words I have spokento you are spirit and they are life.64However, there are some of you who do not believe.” (For Jesus had known from the beginning which of them did not believe and who would betray Him.)…
Romans 8:2
For in Christ Jesus the law of the Spirit of life set you free from the law of sin and death.
2 Corinthians 3:6
And He has qualified us as ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.
Galatians 5:16-25
So I say, walk by the Spirit, and you will not gratify the desires of the flesh. / For the flesh craves what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are opposed to each other, so that you do not do what you want. / But if you are led by the Spirit, you are not under the law. ...
John 3:6
Flesh is born of flesh, but spirit is born of the Spirit.
1 Corinthians 15:45
So it is written: “The first man Adam became a living being”; the last Adam a life-giving spirit.
Romans 8:10-11
But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness. / And if the Spirit of Him who raised Jesus from the dead is living in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit, who lives in you.
Ezekiel 37:1-14
The hand of the LORD was upon me, and He brought me out by His Spirit and set me down in the middle of the valley, and it was full of bones. / He led me all around among them, and I saw a great many bones on the floor of the valley, and indeed, they were very dry. / Then He asked me, “Son of man, can these bones come to life?” “O Lord GOD,” I replied, “only You know.” ...
Isaiah 55:3
Incline your ear and come to Me; listen, so that your soul may live. I will make with you an everlasting covenant—My loving devotion promised to David.
John 1:1-3
In the beginning was the Word, and the Word was with God, and the Word was God. / He was with God in the beginning. / Through Him all things were made, and without Him nothing was made that has been made.
Hebrews 4:12
For the word of God is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It judges the thoughts and intentions of the heart.
1 Peter 1:23
For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God.
Isaiah 61:1
The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners,
John 14:17
the Spirit of truth. The world cannot receive Him, because it neither sees Him nor knows Him. But you do know Him, for He abides with you and will be in you.
1 John 5:6
This is the One who came by water and blood, Jesus Christ—not by water alone, but by water and blood. And it is the Spirit who testifies to this, because the Spirit is the truth.
Proverbs 4:20-22
My son, pay attention to my words; incline your ear to my sayings. / Do not lose sight of them; keep them within your heart. / For they are life to those who find them, and health to the whole body.
It is the spirit that vivifies;
the flesh profits nothing:
the words
that I speak to you,
they are spirit, and they
are life.
Genesis 2:7
And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
Romans 8:2
For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
1 Corinthians 15:45
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
Romans 2:25
For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
Romans 3:1,2
What advantage then hath the Jew? or what profit is there of circumcision? …
1 Corinthians 11:27-29
Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord…
John 6:68
Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.
John 12:49,50
For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak…
Deuteronomy 32:47
For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it.
The Descendants of Reuben
1These were the sons of Reuben the firstborn of Israel. Though he was the firstborn, his birthright was given to the sons of Joseph son of Israel, because Reuben defiled his father’s bed. So he is not reckoned according to birthright.2And though Judah prevailed over his brothers and a ruler came from him, the birthright belonged to Joseph.
The literal meaning of heir is “someone who has been appointed to receive an inheritance.” An heir is a person who receives something of value from a father (see Mark 12:7). The Bible sometimes uses the word heir to describe us as recipients of a gift from God (Galatians 4:7). We are “heirs” of God, and Christ is our “co-heir” (Romans 8:17).
The heirs most often mentioned in the Old Testament were sons, principally the firstborn, born only to legitimate wives, not concubines. A firstborn son held the birthright, which means he was heir to a larger portion than what his brothers received (Deuteronomy 21:17; Genesis 21:10). There are a few instances when a younger son became the chief heir (1 Kings 1:13; Genesis 25:23). The patriarch of the family—or God Himself, in the case of Jacob and Esau—had the right to choose the chief heir and could set aside the normal rights of the firstborn. For example, Jacob gave Reuben’s birthright to Joseph’s sons because of Reuben’s sin (1 Chronicles 5:1). An heir could receive his inheritance as a lump-sum payment during his father’s lifetime in lieu of waiting until his father’s death (see Luke 15:12). Daughters only became heirs if they had no brothers, and only if they married within their own tribe (Numbers 27:8; 36:6).
The New Testament portrays Jesus Christ as God’s “firstborn” Son (Hebrews 1:6, see Psalm 89:27); that is, Jesus holds the “birthright” and is the heir of all the Father has (Hebrews 1:2). God has given Christ all of creation as a gift, because all was created for Him (Colossians 1:16; John 3:35). The inheritance that Christ receives includes believers, those whom the Father has given to the Son (John 6:37).
Believers are co-heirs with Christ (Romans 8:17). Meaning, believers have been given the privilege of sharing Christ’s inheritance. As adopted sons of God, Christians are treated as firstborn heirs (Hebrews 12:23). Our inheritance includes salvation (Hebrews 1:14), eternal life (1 Peter 1:4), and even a measure of the throne of Christ (Revelation 3:21).
The heirs of God’s promises receive their inheritance through faith: “It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith” (Romans 4:13; Galatians 3:6). The promise given to Abraham concerning his “offspring” (Genesis 22:17–18) was a promise of Jesus the Messiah (Galatians 3:16). So an heir of God is someone who, through faith, receives Christ, who fulfilled the Abrahamic promise of being a blessing to all nations (Galatians 3:29; Revelation 21:24–27). To all who believe is given the Holy Spirit as “a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory” (Ephesians 1:14).
Genesis 49:10
The scepter will not depart from Judah, nor the staff from between his feet, until Shiloh comes and the allegiance of the nations is his.
Genesis 48:19
But his father refused. “I know, my son, I know!” he said. “He too shall become a people, and he too shall be great; nevertheless, his younger brother shall be greater than he, and his offspring shall become a multitude of nations.”
Genesis 49:8
Judah, your brothers shall praise you. Your hand shall be on the necks of your enemies; your father’s sons shall bow down to you.
Numbers 2:3
On the east side, toward the sunrise, the divisions of Judah are to camp under their standard: The leader of the Judahites is Nahshon son of Amminadab,
Numbers 7:12
On the first day Nahshon son of Amminadab from the tribe of Judah drew near with his offering.
Numbers 10:14
First, the divisions of the camp of Judah set out under their standard, with Nahshon son of Amminadab in command.
Deuteronomy 33:7
And concerning Judah he said: “O LORD, hear the cry of Judah and bring him to his people. With his own hands he defends his cause, but may You be a help against his foes.”
1 Samuel 16:1
Now the LORD said to Samuel, “How long are you going to mourn for Saul, since I have rejected him as king over Israel? Fill your horn with oil and go. I am sending you to Jesse of Bethlehem, for I have selected from his sons a king for Myself.”
1 Samuel 16:12-13
So Jesse sent for his youngest son and brought him in. He was ruddy, with beautiful eyes and a handsome appearance. And the LORD said, “Rise and anoint him, for he is the one.” / So Samuel took the horn of oil and anointed him in the presence of his brothers, and the Spirit of the LORD rushed upon David from that day forward. Then Samuel set out and went to Ramah.
2 Samuel 7:16
Your house and kingdom will endure forever before Me, and your throne will be established forever.”
Psalm 78:68-70
But He chose the tribe of Judah, Mount Zion, which He loved. / He built His sanctuary like the heights, like the earth He has established forever. / He chose David His servant and took him from the sheepfolds;
Psalm 60:7
Gilead is Mine, and Manasseh is Mine; Ephraim is My helmet, Judah is My scepter.
Matthew 1:2-3
Abraham was the father of Isaac, Isaac the father of Jacob, and Jacob the father of Judah and his brothers. / Judah was the father of Perez and Zerah by Tamar, Perez the father of Hezron, and Hezron the father of Ram.
Matthew 2:6
‘But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah, for out of you will come a ruler who will be the shepherd of My people Israel.’”
Luke 3:33
the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah,
Genesis 35:23
The sons of Leah; Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun:
Genesis 49:8-10
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee…
Numbers 2:3
And on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies: and Nahshon the son of Amminadab shall be captain of the children of Judah.
Genesis 49:10
The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.
1 Samuel 16:1,10,12
And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons…
2 Samuel 8:15
And David reigned over all Israel; and David executed judgment and justice unto all his people.
Psalm 78:68-71
But chose the tribe of Judah, the mount Zion which he loved…
Genesis 49:26
The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.
Romans 8:29
For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the
firstborn among many brethren.
Second Corinthians 5:6–7 says, "So we are always of good courage. We know that while we are at home in the body we are away from the Lord, for we walk by faith, not by sight" (ESV, emphasis added). Other versions use the word live, rather than walk. The "walk" here is a metaphorical reference to the way a person conducts his or her life. We still use the phrase "all walks of life" to mean a variety of lifestyles or cultures.
The apostle Paul reminds his readers that followers of Christ must not build their lives around things that have no eternal significance. Rather than pursuing the same things the world pursues, a Christian should focus on the unseen realities such as Jesus and heaven. Paul goes on to say, "So whether we are at home or away, we make it our aim to please him. For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil" (2 Corinthians 5:9–10). Jesus instructed us to store up treasure in heaven (Matthew 6:19–20; Luke 12:33). He promised rewards to everyone who does His will
(Matthew 16:27; 1 Peter 1:17; Revelation 22:12)
Revelation 3:7-13 records Christ’s message to the sixth of the seven churchesaddressed in Revelation 2–3. The Philadelphian church is the recipient of this letter. Philadelphia was a city in Asia Minor (modern-day Turkey) on the Imperial Post Road, an important trade route.
The message is from the Lord Jesus Christ through an angel or “messenger” (likely a reference to the pastor): “To the angel of the church in Philadelphia write . . .” (Revelation 3:7). This was not John’s personal message to these believers; it was a message from the Lord, who identifies Himself as “him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open.” This description of Jesus emphasizes His holiness, His sovereignty, and His authority. The reference to the key of David is an allusion to the Messianic prophecy of Isaiah 22:22. Jesus is the one who opens and shuts, and no one can say Him nay.
Jesus affirms the church’s positive actions: “I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name” (Revelation 3:8). The church of Philadelphia was weak in some respects, yet they had remained faithful in the face of trial. Because of this, the Lord promises them an “open door” of blessing.
Jesus’ letter then condemns the enemies of the Philadelphian believers: “I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars—I will make them come and fall down at your feet and acknowledge that I have loved you” (Revelation 3:9). Those who persecuted the believers (the persecutors were religious hypocrites in this case) would one day realize Christ loves His children. The church of Philadelphia would be victorious over its enemies.
Jesus encourages the Philadelphian believers regarding His future coming: “Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth. I am coming soon. Hold on to what you have, so that no one will take your crown” (Revelation 3:10-11). The church’s faithful endurance would serve as a blessing. Jesus would take them to be with Him before the coming tribulation (1 Thessalonians 4:13-18). He also exhorts them to remain faithful, because this would lead to rewards in the afterlife. Based on this and other passages, many Bible interpreters conclude that the rapture is an event distinct from the second coming of Christ. The fact that the Philadelphians are promised to be preserved from the time of the tribulation corresponds with the pretribulational view of the rapture.
Jesus provides a final promise to the believers in Philadelphia and to all believers: “Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down from out of heaven from my God; and I will also write on him my new name” (Revelation 3:12). Professor Thomas Constable notes, “God promised that He will not just honor overcomers by erecting a pillar in their name in heaven, as was the custom in Philadelphia. He will make them pillars in the spiritual temple of God, the New Jerusalem
(21:22; cf. Gal. 2:9; 1 Cor. 3:16-17; 2 Cor. 6:16; Eph. 2:19-22; 1 Pet. 2:4-10).”
In Revelation chapter 22 John was shown by an angel 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.
The angel said to John, “These words are trustworthy and true. The Lord, the God who inspires the
prophets, sent his angel to show his servants the things that must soon take place.” “Look, I am
coming soon! Blessed is the one who keeps the words of the prophecy written in this scroll.”
“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 22:1
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
“Then the angel showed me
the river of the water of life, as clear as crystal.”
All streams
of the earthly realm were muddy and polluted;
but these in
the new Jerusalem are clear, and refreshing.
They give life, and preserve life, to those who drink of them,
and thus they will flow forever.
These tell us of the life and peace of the Holy Spirit,
as given to sinners
through Jesus Christ.
Only those with their
Name
in the Book of Life from
the Lamb of God
will drink
of this heavenly water.
Samach: the Fullness of
JOY
JOY/GLADNESS: samach
Root: שָׂמַח
The Joy
of
YHWH is your Strength
Isaiah 24:7-11
The new wine mourns, the vine decays, all the merry-hearted [sim’kheh lev] sigh. The gaiety of tambourines ceases, the noise of revellers stops, the gaiety of the harp ceases. They do not drink wine with song; strong drink is bitter to those who drink it.
The city of chaos is broken down; every house is shut up so that none may enter. There is an outcry in the streets concerning the wine; all joy [kal sim’khah] turns to gloom. The gaiety of the earth is banished.
The Hebrew people lived for 70 years as political prisoners before they were allowed to return to Jerusalem and reclaim their homeland. When they were finally able to return, and celebrate their Jewish heritage, the joy was insurmountable! Just hearing the words of the Torah being read aloud brought many of them to happy tears:
Nehemiah 8:9-12
Then Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people said to all the people, “This day is holy to YHWH your God; do not mourn or weep.” (For all the people were weeping when they heard the words of the law). Then he said to them, “Go, eat of the fat, drink of the sweet, and send portions to him who has nothing prepared; for this day is holy to our Lord. Do not be grieved, for the joy [khed’vat] of YHWH is your strength.” So the Levites calmed all the people, saying, “Be still, for the day is holy; do not be grieved.” All the people went away to eat, to drink, to send portions and to celebrate a great festival [with great joy: sim’khah g’dolah], because they understood the words which had been made known to them.
Why did they celebrate with great joy?… because they understood the words. They understood that YHWH was their strength, and that the Feast of Booths, (which was what they were celebrating in Nehemiah 8), was a reminder of the time when God dwelt among them in the desert. They were not alone. God was still among them, giving them strength to rebuild Jerusalem.
Joy: Rebuilding & Rededicating the TempleAnd rebuild was exactly what they did. They rebuilt the Temple… the sacred space where God would reside amongst the people. When the foundations were laid for the new Temple there was great rejoicing. But the elderly, who remembered the first Temple, felt sadness over its loss and, what must have felt like, an end of an era:
Ezra 3:11-13
They sang, praising and giving thanks to YHWH, saying, “For He is good, for His lovingkindness is upon Israel forever.” And all the people shouted with a great shout when they praised YHWH because the foundation of the house of YHWH was laid. Yet many of the priests and Levites and heads of fathers’ households, the old men who had seen the first temple, wept with a loud voice when the foundation of this house was laid before their eyes, while many shouted aloud for joy [b-sim’khah], so that the people could not distinguish the sound of the shout of joy [ha-sim’khah] from the sound of the weeping of the people, for the people shouted with a loud shout, and the sound was heard far away.
Sometimes the loss can be too overwhelming… even when we know we should be moving forward, it’s awfully hard to say goodbye. And so it is with the death of a loved one. Those who have a relationship with their God get to meet their Creator! We should be celebrating on their behalf. But the powerful memories we have, of those we’ve lost, tether us to the earth. There is a sadness at the thought of being without them, and at the thought of being alone… and the feeling that life will never quite be the same. This new post-exile Temple would never quite be the same as Solomon’s Temple. For those who would have remembered the grandeur of the first Temple, it would have been a hard thing to let go of:
Psalm 126
When YHWH brought back the captive ones of Zion, we were like those who dream. Then our mouth was filled with laughter and our tongue with joyful shouting [rinnah]; then they said among the nations, “YHWH has done great things for them.”
YHWH has done great things for us; we are glad [s’mekhim]. Restore our captivity, O YHWH, as the streams in the South. Those who sow in tears shall reap with joyful shouting [b-rinnah]. He who goes to and fro weeping, carrying his bag of seed, shall indeed come again with a shout of joy [b-rinnah], bringing his sheaves with him.
In the Hebrew language a “shout of joy” had its own word: rinnah (7440). Although the first step in rebuilding the Temple was hard for those who were old enough to remember it, by the time the Temple was completed there were no more tears, only shouts of joy!
Nehemiah 12:43
And on that day they offered great sacrifices and rejoiced [w-yi-s’makhu] because God had given them great joy[made them rejoice with great joy: simm’kham sim’khah g’dolah], even the women and children rejoiced [sam’ekhu], so that the joy of Jerusalem [sim’khat y’rushalim] was heard from afar.
Everlasting JoyThey say that time heals all wounds. I’m not completely sure that is true. But for those who trusted in YHWH, there would be a time when grief and mourning would be put aside and replaced with joy; a time when you could not help but be completely filled with happiness! And that joy that you would feel wouldn’t just be here one day, and gone the next, it would be everlasting.
Isaiah 35:8-10
A highway will be there, a roadway, and it will be called the Highway of Holiness. The unclean will not travel on it, but it will be for him who walks that way, and fools will not wander on it. No lion will be there, nor will any vicious beast go up on it; these will not be found there.
But the redeemed will walk there, and the ransomed of YHWH will return and come with joyful shouting [b-rinnah] to Zion, with everlasting joy [w-sim’khat olam] upon their heads. They will find gladness and joy [sasown w-sim’khah], and sorrow and sighing will flee away.
When Adam and Eve cursed themselves in the Garden, YHWH had to put a plan in motion to ransom and redeem His people. By the way of a Messiah, through the line of David, He would put them on the path to righteousness, and that path would take them to a place where sorrow and sighing could not exist. It would be a place of eternal gladness and great joy. A place where YHWH resided, waiting to welcome His people back to the Garden.
Isaiah 51:3, 11, 14-16
Indeed, YHWH will comfort Zion; He will comfort all her waste places. And her wilderness He will make like Eden, and her desert like the Garden of YHWH; joy and gladness [sasown w-sim’khah] will be found in her, thanksgiving and sound of a melody…
…So the ransomed of YHWH will return and come with joyful shouting [b-rinnah] to Zion, and everlasting joy [w-sim’khah olam] will be on their heads. They will obtain gladness and joy [sasown w-sim’khah], and sorrow and sighing will flee away…
…The exile will soon be set free, and will not die in the dungeon, nor will his bread be lacking. For I am YHWH your God, who stirs up the sea and its waves roar (YHWH of hosts is His name). I have put My words in your mouth and have covered you with the shadow of My hand, to establish the heavens, to found the earth, and to say to Zion, ‘You are My people.’”
We are exiled people; we were sent out of the Garden of Eden, which is our natural homeland. It’s where we were meant to be. There is a separation between us and God, a wall that we put up ourselves, but Yeshua has broken the barrier so that we can make our way back! Also, YHWH did not leave us without a guide book so that we can turn back in the right direction. The Bible shows us the story of humanity… our fall and our redemption. It is a book filled with God’s words, available for us to study and explore. If you are a follower of God it’s important that you dive in and devour the wisdom that has been placed in front of you:
Jeremiah 15:16
Your words were found and I ate them, and Your words became for me a joy and the delight of my heart [l-sasown u-l-sim’khat l’vavi]; For I have been called by Your name, O YHWH God of hosts.
The Word is Salvation. The Word is Joy.It’s important that we study God’s word, but there is another connection to the Word which we must consider. Isaiah 55 spoke of God’s Word which was uttered from His mouth, and through this Word all that He desired would come to fruition. The word was scripture AND the word was Yeshua, which means Salvation:
Isaiah 55:11-12
“So will My Word be which goes forth from My mouth; it will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it. For you will go out with joy [b-sim’khah] and be led forth with peace; the mountains and the hills will break forth into shouts of joy [rinnah] before you, and all the trees of the field will clap their hands.”
In YHWH’s covenant with David He promised an Anointed One (Messiah) from the line of David who would fulfill God’s plan of Salvation. He was the Word, sent by God, who would accomplish God’s desire… and that desire was to have His children return safely to Him, back to the Garden. Yeshua (Jesus) was sent to the world to be the Word and the Light to humankind, and restore us to God’s Kingdom, a place of everlasting joy:
John 1:1-5, 9-12
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being. In Him was life, and the life was the Light of men. The Light shines in the darkness, and the darkness did not comprehend it…
…There was the true Light which, coming into the world, enlightens every man. He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God…
Yeshua, the Anointed One from the line of David, was a joy-bringer. He would lead the children of God back to the Garden, like a great light leading the way:
Isaiah 9:2-3, 6
The people who walk in darkness will see a great light;
those who live in a dark land,
the light will shine on them.
You shall multiply the nation, You shall increase their gladness [ha-sim’khah]; they will be glad [sam’khu] in Your presence as with the gladness [k-sim’khat] of harvest, as men rejoice when they divide the spoil…
…For a child will be born to us, a son will be given to us; and the government will rest on His shoulders; and
His Name
will be called Wonderful Counsellor,
Mighty God,
Eternal Father, Prince of Peace.
At the very beginning of Yeshua’s ministry
(Luke 4:16-21)
He read from the scroll of Isaiah
in his hometown synagogue of Nazareth:
Isaiah 61:1-3, 7
The Spirit of the Lord YHWH is upon me, because YHWH has anointed me to bring good news to the afflicted; He has sent me to bind up the brokenhearted, to proclaim liberty to captives and freedom to prisoners; to proclaim the favourable year of YHWH and the day of vengeance of our God; to comfort all who mourn, to grant those who mourn in Zion, giving them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a spirit of fainting. So they will be called oaks of righteousness, the planting of YHWH, that He may be glorified…
…Instead of your shame you will have a double portion, and instead of humiliation they will shout for joy [ya-ronu]over their portion. Therefore they will possess a double portion in their land, everlasting joy [sim’khat olam] will be theirs.
After Yeshua read this portion of the Isaiah scroll He said, “Today this scripture has been fulfilled in your hearing”(Luke 4:21). Yeshua knew His role. He knew that He was the final piece of the puzzle which would open up full eternal joy and love to anyone who sought it:
John 15:9-11
“Just as the Father has loved Me, I have also loved you; abide in My love. If you keep My commandments, you will abide in My love; just as I have kept My Father’s commandments and abide in His love. These things I have spoken to you so that My joy may be in you, and that your joy may be made full.”
Ultimate Joy (in YHWH’s Presence)Yeshua came to give us full joy… and true joy is being enveloped in YHWH’s presence. Yeshua fulfilled His mission of salvation. He died so that our soul would not be extinguished in Sheol, but that it could go back to the Garden in the presence of YHWH, where it belonged. The greatest joy will be seeing YHWH face to face.
Psalm 16:9-11
Therefore my heart is glad [samakh libbi] and my glory rejoices; my flesh also will dwell securely. For You will not abandon my soul to Sheol; nor will You allow Your Holy One to undergo decay. You will make known to me the path of life; in Your presence is fullness of joy [s’makhot]; in Your right hand there are pleasures forever.
We are waiting to be in God’s presence.
That is where we are going and that is the one thing that
will bring us
FULL joy forever and ever.
But we, today, have become pleasure junkies. We are always looking out for the next best thing to make us feel good and joyful. But this kind of joy is fleeting; it does not last. When the item or event is finished, so is the joy:
Jonah 4:6-8
So YHWH God appointed a plant and it grew up over Jonah to be a shade over his head to deliver him from his discomfort. And Jonah was extremely happy [sim’khah g’dolah] about the plant. But God appointed a worm when dawn came the next day and it attacked the plant and it withered. When the sun came up God appointed a scorching east wind, and the sun beat down on Jonah’s head so that he became faint and begged with all his soul to die, saying, “Death is better to me than life.”
Jonah felt great joy for a plant, but the next day it withered and Jonah withered right along with it. His joy was perishable, and in less than twenty-four hours he went from great happiness to overwhelming misery. To Jonah, death seemed a better option than life, because his understanding of joy was completely misplaced. That is what happens when your happiness or joyfulness is reliant on things that do not really matter… things of this world that give short bursts of pleasure: money, food, a comfy chair, shopping, recognition, games, good grades, and a nice living space. These things cannot give eternal joy, especially when we start comparing our joy to other peoples joy. Maybe we’re not as happy as we thought we were? They have a better house, they have more money, their grades are better than mine. But those things mean nothing when it comes to true happiness.
Only by being in YHWH’s presence can we be forever joyful and unendingly happy.
After a very humbling moment in king David’s life, he wrote the following:
Psalm 51:7-12
Purify me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. Make me to hear joy and gladness [sasown w-sim’khah], let the bones which You have broken rejoice.
Hide Your face from my sins and blot out all my iniquities. Create in me a clean heart, O God, and renew a steadfast spirit within me. Do not cast me away from Your presence and do not take Your Holy Spirit from me. Restore to me the joy of Your salvation and sustain me with a willing spirit.
David understood what joy really was… to be in God’s presence and to be wholeheartedly grateful for the salvation that God promised.
All moments of joy in the Bible pointed to, or alluded to, the victorious end of this epic story of humanity… whether it was joy over vanquishing enemies (1 Samuel 18:6), joy of the great appointed feasts (2 Chronicles 30:21-23, Ezra 6:22, Deuteronomy 16:13-15, Nehemiah 8:14-18), or joy in celebrating the coronation of a King (1 Kings 1:39-40, 1 Chronicles 29:17-19, 22). The end of this story would be a joyful ending… and you are part of it. All who put their trust in YHWH will be greeted with the most joyful ending imaginable. That is where my friend Shirley is right now… face to face with her Creator, existing in the fullness of joy beyond our comprehension. What a beautiful ending that is… and a beautiful beginning.
Psalm 100
Shout joyfully [ha-riu] to
YHWH,
all the earth.
Serve YHWH with gladness [b-sim’khah];
come before Him with joyful singing.
Know that YHWH Himself is God;
it is He who has made us, and not we ourselves;
we are His people and the sheep of His pasture.
Enter His gates
with thanksgiving and His courts
with praise.
Give thanks to Him, bless His name.
For YHWH is good;
His lovingkindness is everlasting
"When they came to Reuel their father,
he said,
'Why have you come back so soon today?'
So they said,
'An Egyptian delivered us from the hand of the shepherds,
and what is more,
he even drew the water for us and
watered the flock'"
(Exod 2:18-19)
Moses flees Egypt after being rejected by his fellow Hebrews
(Exod 2:14),
where he rescues and provides
for
Midianite women at a well.
When the women return home to tell their father,
they obviously
mistake their Hebrew savior for
an Egyptian.
It is difficult not to see the resemblance of these incidents
with the story of Joseph.
After Joseph's brothers receive essential
provisions from the Hebrew whom they have rejected
(Gen 37:8),
they return home to tell
their father about their provider whom they like
have likely mistaken for an Egyptian
(Gen 42:23, 29)
One of the underlying,
yet essential purposes of the Torah is
to build the profile
for Israel's future Savior.
Israel's Deliverer must first be rejected and
misidentified by his own people.
But even incognito, the Hebrew Savior continues
to act on behalf of his people.
Countless Christians from around the world
are giving sacrificially
to provide for and support Israel
in their time of need.
These Christians are the hands and the feet
of Israel's yet-to-be
recognized Hebrew Savior.
For now, the Jewish people
do not see the face
of their Hebrew Savior
in this outpouring of love
from Christians around the world.
But we can be assured and comforted by
the pattern of
the stories about Joseph and Moses
that the great identity-reveal will
soon take place,
and Israel's sorrow and mourning
will finally flee away
How incredibly encouraged we are for our
Christian brothers and sisters
who represent the heart of the
misidentified Savior
so clearly
and faithfully to our people!
How incredibly encouraged and hopeful
we must also be that,
through these Christians,
Yeshua is
walking and serving and loving
in our midst.
May God hasten that
glorious day
when Israel will finally
look up
and recognize their brother and
their Savior!
הָפַךְ
Parshat Lech Lecha
(Genesis 12:1–17:27)
The story of Abraham (originally Abram) and Lot begins with Abraham’s father, Terah. Terah left Ur of the Chaldeans and traveled west to Haran with Abraham; Abraham’s wife, Sarah (originally Sarai); and Lot, Abraham’s nephew. Terah died in Haran (Genesis 11:32).
In Genesis 12:1-3, Abraham received a calling from the Lord: “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” This promise included a land, a nation, and a people. Abraham obeyed, taking Sarah and Lot with him, along with their servants and possessions, and settled at Shechem (Genesis 12:6).
After a brief time in Egypt during a famine (Genesis 12:10-20), they returned to Canaan. There, Abraham’s and Lot’s servants were involved in arguments over grazing areas for their large herds of livestock. Abraham and Lot agreed to part ways, with Abraham giving Lot first choice of land. Lot chose the land of the plain of Jordan, near Sodom and Gomorrah, because of the rich pastureland there. Abraham settled near Hebron (Genesis 13). Lot’s choice proved to be a foolish one, as the wickedness of Sodom was very great (verse 13). The grass was greener near Sodom, but greener is not always better.
An alliance of four kings attacked Sodom, and Lot and many others were taken captive. Upon hearing the news, Abraham led a force of 318 men to rescue Lot. As Abraham returned victoriously from the battle, he gave a tenth of the spoils to a priest named Melchizedek (Genesis 14). God then renewed His covenant with Abraham (Genesis 15), which included the promise of a son.
Abraham and Lot’s story reveals how God can call anyone to accomplish great purposes. It also illustrates the folly of making decisions based solely on external appearances. “There is a way that seems right to a man, but in the end it leads to death” (Proverbs 14:12).
The path to Sodom seemed right to Lot, but it almost cost him his life.
Shem was one of the three sons of Noah. Before the great flood that God used to judge the inhabitants of the earth for their great wickedness (Genesis 6:5–7), God instructed the righteous Noah to build a great ark to save Noah and his wife, along with their sons, Shem, Ham, and Japheth, and their wives. The Lord brought two of every kind of unclean animal and seven of every kind of clean animal and shut them up in the ark before the flood waters covered the earth (Genesis 7:14–16). The families and animals were in the ark for about 370 days: 40 days and 40 nights during the rains, and then the remainder of the time waiting for the flood waters to recede (see Genesis 7:1–8:19).
Shem is always mentioned first among the sons of Noah, possibly because he was of primary importance to Moses’ audience, the Hebrews. Shem was their ancestor. In the birth order of Noah’s sons,
Shem was the middle child,
• according to Genesis 5:32, Noah began having children when he was 500 years old.
• according to Genesis 7:11, Noah was 600 years old when the flood began
(making his oldest child 100 years old)
• according to Genesis 11:10, Shem had a child when he was 100 years old, two years after the flood
(making him 98 years old at the time of the flood)
• since we know that Ham was not the oldest (according to Genesis 9:24),
the 100-year-old son at the time of the flood must have been Japheth
Shem, along with his brothers and their wives, fulfilled God’s command to begin repopulating the earth (Genesis 9:7). Shem’s line produced the Assyrians, Chaldeans, Elamites, Arameans, Moabites, Ammonites, Edomites, Arabs, and Hebrews. Shem’s name is the origin of the word Semitic; Shem’s great-grandson Eber was the father of those who were eventually called “Hebrews,” including Abram and the Jews (see Genesis 10 and 11for more on Shem’s line).
There is only one other story that deals with Shem, son of Noah. After the flood, Noah became something of a farmer and grew a vineyard (Genesis 9:20). He became drunk on the wine one day and passed out naked in his tent (verse 21). Noah’s son Ham found him thus, but instead of covering his father or helping him in any way, he reported the incident to his brothers outside (verse 22). Shem and Japheth brought some sort of garment into the tent, and, walking backward so they would not see their father’s nakedness, they covered Noah with the garment (verse 23).
When Noah woke, he was angry with Ham
for his neglect and cursed him,
but he blessed both Shem
and Japheth for the respect they showed
(verses 24–27).
After Shem had fathered many children, he passed away
at the old age of 600
(Genesis 11:10–11).
Shem is mentioned in the New Testament as
an Ancestor of Jesus
(Luke 3:36).
We are not given much history of Shem or what type of person he was but his name does provide us with a clue. Unlike our names, a Hebrew's name was a word with meaning. This meaning was a reflection of the person himself and his character. The Hebrew word shem is most often translated as "name" and the name of Shem in English is Name.
The word shem means much more than just a name. A related word in Hebrew is the word neshemah meaning "breath". In the Hebrew mind the breath is much more than the exchange of air in the lungs but was the seat of one’s character. The word shem." is also used in the manner as seen in the passage below where the word "fame" is the Hebrew shem.
For he was wiser than all other men, wiser than Ethan the Ezrahite, and Heman, Calcol, and Darda, the sons of Mahol; and his fame was in all the nations round about. (1 Kings 4:31 RSV)
This is similar to our desire to "have a good name". This has nothing to do the actual name but the character of the one with the name.
As Shem's name means character we can conclude that he was a man of character and this is what we see in the one story about him. Shem and his brother Japheth (yaphet) go backwards into the tent of his father with a robe to cover the nakedness of his father after it had been exposed by Ham. It should also be noted that "the uncovered nakedness of the father" is not the nakedness of the father but is an idiom for sexual relations with the mother as mentioned in Leviticus 18:8.
You shall not uncover the nakedness of your father's wife; it is your father's nakedness.
It had always bothered me that Ham was the one who uncovered the nakedness of his father, but it was his son Canaan that was cursed for it. That is until I discovered that Canaan was the product of the union between Ham and his mother. This demonstrates how a simple reading of the text does not always reveal what the text is actually stating.
With garments of skin, God covered Adam and Eve, thereby expressing His grace and forgiveness in the face of sin and judgment. This act reminds us that salvation is all the work of God in Jesus Christ. We are redeemed from the fall through the gracious intervention of God. We can lift our voices and sing with all the redeemed, “I will greatly rejoice in the Lord; my soul shall exult in my God, for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness” (Isaiah 61:10).
The account of Jesus cursing the barren fig tree is found in two different gospel accounts. First, it is seen in Matthew 21:18-22, and then also in Mark 11:12-14. While there are slight differences between the two accounts, they are easily reconciled by studying the passages. Like all Scripture, the key to understanding this passage comes from understanding the context in which it happened. In order to properly understand this passage, we must first look at the chronological and geographical setting. For example, when did this occur, what was the setting, and where did it happen? Also, in order to fully understand this passage, we need to have an understanding of the importance of the fig tree as it relates to the nation of Israel and understand how the fig tree is often used in the Scriptures to symbolically represent Israel. Finally, we must have a basic understanding of the fig tree itself, its growing seasons, etc.
First, in looking at the general chronological setting of the passage, we see that it happened during the week before His crucifixion. Jesus had entered Jerusalem a day earlier amid the praise and worship of the Jewish people who were looking to Him as the King/Messiah who was going to deliver them from Roman occupation (Matthew 21:1-11; Mark 11:1-11). Now, the next day, Jesus is again on His way to Jerusalem from where He was staying in Bethany. On His way, both Matthew and Mark record that He was hungry and saw a fig tree in the distance that had leaves on it (Mark 11:13). Upon coming to the tree expecting to find something to eat, Jesus instead discovered that the fig tree had no fruit on it and cursed the tree saying, “May no fruit ever come from you again!” (Matthew 21:19; Mark 11:14). Matthew records the cursing and the withering of the fig tree all in one account and includes it after the account of Jesus cleansing the Temple of the moneychangers. Mark explains that it actually took place over two days, with Jesus cursing the fig tree the first day on the way to cleanse the Temple, and the disciples seeing the tree withered on the second day when they were again going to Jerusalem from Bethany (Mark 11:12-14 and Mark 11:19-20). Of course, upon seeing the tree “withered from the roots up,” the disciples were amazed, as that would have normally taken several weeks.
Having reviewed the general chronological setting of the story, we can begin to answer some of many questions that are often asked of it. First of all is the question, Why did Jesus curse the fig tree if it was not the right season for figs? The answer to this question can be determined by studying the characteristics of fig trees. The fruit of the fig tree generally appears before the leaves, and, because the fruit is green it blends in with the leaves right up until it is almost ripe. Therefore, when Jesus and His disciples saw from a distance that the tree had leaves, they would have expected it to also have fruit on it even though it was earlier in the season than what would be normal for a fig tree to be bearing fruit. Also, each tree would often produce two to three crops of figs each season. There would be an early crop in the spring followed by one or two later crops. In some parts of Israel, depending on climate and conditions, it was also possible that a tree might produce fruit ten out of twelve months. This also explains why Jesus and His disciples would be looking for fruit on the fig tree even if it was not in the main growing season. The fact that the tree already had leaves on it even though it was at a higher elevation around Jerusalem, and therefore would have been outside the normal season for figs, would have seemed to be a good indication that there would also be fruit on it.
As to the significance of this passage and what it means, the answer to that is again found in the chronological setting and in understanding how a fig tree is often used symbolically to represent Israel in the Scriptures. First of all, chronologically, Jesus had just arrived at Jerusalem amid great fanfare and great expectations, but then proceeds to cleanse the Temple and curse the barren fig tree. Both had significance as to the spiritual condition of Israel. With His cleansing of the Temple and His criticism of the worship that was going on there (Matthew 21:13; Mark 11:17), Jesus was effectively denouncing Israel’s worship of God. With the cursing of the fig tree, He was symbolically denouncing Israel as a nation and, in a sense, even denouncing unfruitful “Christians” (that is, people who profess to be Christian but have no evidence of a relationship with Christ).
The presence of a fruitful fig tree was considered to be a symbol of blessing and prosperity for the nation of Israel. Likewise, the absence or death of a fig tree would symbolize judgment and rejection. Symbolically, the fig tree represented the spiritual deadness of Israel, who while very religious outwardly with all the sacrifices and ceremonies, were spiritually barren because of their sins. By cleansing the Temple and cursing the fig tree, causing it to wither and die, Jesus was pronouncing His coming judgment of Israel and demonstrating His power to carry it out. It also teaches the principle that religious profession and observance are not enough to guarantee salvation, unless there is the fruit of genuine salvation evidenced in the life of the person. James would later echo this truth when he wrote that “faith without works is dead” (James 2:26). The lesson of the fig tree is that we should bear spiritual fruit (Galatians 5:22-23), not just give an appearance of religiosity. God judges fruitlessness, and expects that those who have a relationship with Him will “bear much fruit” (John 15:5-8).
וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר
אֲשֶׁ֥ר אַרְאֶֽךָּ׃”
“The LORD said to Abram, “Go forth from your native land and from
your father’s house to the land that I will show you.”
Genesis 12:1
It is the small words right at the beginning of God’s command--Lech Lecha—that are so provocative. What does it mean for God to command Abram not just to go (which could simply be written as lech), but rather to go towards himself--lech lecha. The words themselves call to mind a spiral—go towards yourself, getting closer and closer to yourself each time you choose a new path.
In order to fulfill this commandment from God, in order to go toward Canaan, Abram must separate from his father and his homeland. In exchange, God promises to bless Abram’s offspring in the future.
After Abram separates from Lot, God commands him in Genesis 13:17: “ק֚וּם הִתְהַלֵּ֣ךְ בָּאָ֔רֶץ לְאׇרְכָּ֖הּ וּלְרׇחְבָּ֑הּ כִּ֥י לְךָ֖ אֶתְּנֶֽנָּה”—“Get up and walk about the land, its’ length and it’s breadth for I give it to you” Abram is being commanded to pick up and go all over again.
When Abram is willing to re-experience the hardships of setting out on his own, re-confront the difficulties of leaving, and renew his commitments to God, he is able to fully receive the blessing of the land of Canaan. This is not something that can be done one time only, it has to be undertaken again and again, with new challenges, and new lessons presenting themselves to him, as he moves further and further along the spiral of his life.
In some English translations of the Bible, James 1:2 contains the clause count it all joy. It is the first command James gives in his epistle; to understand what he means by it, we must look at the full passage and surrounding verses: “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2–4, ESV).
The word count is a financial term, and it means “to evaluate.” When James says to “count it all joy,” he encourages his readers to evaluate the way they look at trials. He calls believers to develop a new and improved attitude that considers trials from God’s perspective. James wants believers to know to expect “trials of various kinds” (James 1:2) in the Christian life. We should be prepared and not caught off guard when a sudden trial comes upon us. Trials are part of the Christian experience. Jesus told His disciples, “In this world you will have trouble” (John 16:33).
Typically, a trial is not an occasion for joy. James isn’t suggesting that we pursue trials or court hardship; neither are we to pretend that trials are enjoyable to endure. Trials are difficult and painful. But they exist for a purpose. Trials have the potential of producing something good in us, and, for this reason, they are an opportunity for expressing joy. Knowing there is a bigger picture, we can consider trials as things to rejoice in. Even though joy is contrary to our normal reaction, James urges us to work on changing our attitude toward troubles from dread to positive expectation, faith, trust, and even joy.
James does not merely say “count it joy,” but he says “count it all joy”; that is, we can consider trials and testings as pure, unalloyed, total joy. Too often, we see trials in a negative light, or we assume that joy cannot exist in hardship; worse, we consider the hard times as God’s curse upon us or His punishment for our sin, rather than what they really are—opportunities to joyfully mature into Christlikeness.
James 1:3 explains that God intends trials to test our faith and produce spiritual perseverance. Trials are like training challenges for an athlete. They build physical endurance and stamina. The athlete looks forward to physical and mental challenges because of the benefits that follow. If we were to walk through life on easy street and never face hardship, our Christian character would remain untested and underdeveloped. Trials develop our spiritual muscles, giving us the stamina and endurance to stay the course (Romans 5:2–5). We can count it all joy in trials because in them we learn to depend on God and trust Him. Faith that is tested becomes genuine faith, rugged faith, uncompromising faith: “In all this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These 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 1:6–7).
God also uses trials to discipline us: “God disciplines us for our good, in order that we may share in his holiness” (Hebrews 12:10). Trials help to purge our spiritual shortcomings and mature our faith. They promote joy because they produce holiness in the life of steadfast believers.
James encourages Christians to embrace trials not for what they presently are, but for the outcome God will accomplish through them. James 1:12 promises, “Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him.”
When Joseph was sold into slavery by his brothers (Genesis 37:1–38), he could not see the beautiful, life-saving outcome that God would accomplish through his years of suffering and perseverance in Egypt. After his ordeal with Potiphar’s wife, Joseph spent long years forgotten in prison. Eventually, God’s plan came to fruition, and Joseph was raised up to the second most powerful position over Egypt. Through many trials and tests, Joseph learned to trust God. Not only did Joseph rescue his family and the nation of Israel from starvation, but he saved all of Egypt, too.
Joseph’s faith had been tested through trials, and perseverance finished its work. After coming through the trials victoriously, Joseph understood God’s good purpose in all he had endured. Joseph was able to see God’s sovereign hand in it all. Mature and complete, Joseph spoke these words of forgiveness to his brothers: “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Genesis 50:19–20).
James 1:4 says a believer who perseveres through trials is made “perfect.” This does not mean he or she becomes sinless or without moral failings. Perfect speaks of maturity or spiritual development. Christians who face trials with a joyful outlook—trusting God to accomplish His good purpose—will develop into full spiritual maturity. They will be equipped with everything they need to overcome every trial they encounter. That’s certainly a good reason to rejoice.
To count it all joy when we face trials, we must evaluate the difficulties in life with eyes of faith and see them in light of God’s good purpose. The translation of James 1:2–4 by J.B. Phillips aids our understanding: “When all kinds of trials and temptations crowd into your lives my brothers, don’t resent them as intruders, but welcome them as friends! Realise that they come to test your faith and to produce in you the quality of endurance. But let the process go on until that endurance is fully developed, and you will find you have become men of mature character with the right sort of independence.”
In a challenging teaching on holy living (Ephesians 4:17—5:21), the apostle Paul emphasized the importance of the believer’s mental outlook. He reminded the Ephesian Christians what they had learned in their relationship with Christ: “To put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness“ (Ephesians 4:22–24, ESV).
The phrase be renewed is derived from the Greek verb (ananeousthai) meaning “to be or become reestablished in a new and often improved manner.” By entering a relationship with Jesus, the believer is reestablished in an improved standing as a “new creation” in Christ (2 Corinthians 5:17). At the same time, Christians are daily, continually being renewed by the indwelling Spirit of God: “Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day” (2 Corinthians 4:16).
“The spirit of your mind” refers to the believer’s thoughts and attitudes. In the New Living Translation, Ephesians 4:23 says, “Instead, let the Spirit renew your thoughts and attitudes.” The mind is the arena where the Holy Spirit constantly works on renewal. Paul urged the Romans, “Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2).
Spending time daily in fellowship with Jesus Christ is vital to being renewed in the spirit of our minds. We are renewed in our internal nature as we “learn to know [our] Creator and become like him” (Colossians 3:10, NLT). In fact, this is the believer’s destiny: “For God knew his people in advance, and he chose them to become like his Son, so that his Son would be the firstborn among many brothers and sisters” (Romans 8:29, NLT; see also John 13:15; Philippians 2:5).
The more we know Jesus, who reflects the very nature of God (Philippians 2:6), the better we can see and understand the heavenly Father (see Colossians 1:15). “The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word” (Hebrews 1:3). As we follow in Christ’s footsteps and arm ourselves with the same attitude He had, our lives become a pleasing “sacrifice to God” (Ephesians 5:21; Peter 2:21; 1 Peter 4:1).
God’s Word is essential to being renewed in the spirit of our minds. Jesus prayed to the Father for all believers, “Make them holy by your truth; teach them your word, which is truth” (John 17:17, NLT). As we develop in our understanding of the truth in Scripture, our minds are renewed and transformed by God’s Spirit, and our lives reflect that change.
“Physically, you are what you eat, but spiritually, you are what you think,” writes Warren Wiersbe in The Bible Exposition Commentary (Vol. 2, Victor Books, 1996, p. 40). As we meditate on God’s Word “day and night” and “delight in the law of the Lord,” we become firmly reestablished “like trees planted along the riverbank, bearing fruit each season. Their leaves never wither, and they prosper in all they do” (Psalm 1:1–3, NLT).
Prayer is also necessary to be renewed in the spirit of our minds. Paul prayed for the Colossians to be filled “with the knowledge of [God’s] will through all the wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God” (Colossians 1:9–10). After David confessed his sins of adultery with Bathsheba and the murder of Uriah, he prayed, “Create in me a clean heart, O God, and renew a right spirit within me” (Psalm 51:10, ESV).
As you seek the Lord in relationship with Jesus, in the truth of His Word and in prayer, you are renewed in the spirit of your mind: “Then you will experience God’s peace, which exceeds anything we can understand. His peace will guard your hearts and minds as you live in Christ Jesus” (Philippians 4:7, NLT). Renewal brings a new mindset of trust, peace, and humble obedience (Isaiah 26:3; Romans 8:5; Philippians 4:8–9; Colossians 3:1–2).
“But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit” (2 Corinthians 3:18, NASB).
With those few words—“from glory to glory”—Paul sums up our entire Christian life, from redemption and sanctification on earth, to our glorious eternal welcome into heaven. There is a great deal of content packed into those few words. It’s all so important that Paul labors at great length, from 2 Corinthians 2:14 through the end of chapter 5, to open his readers’ eyes to a great truth. Let’s see why that truth matters so much.
The same Greek word for “glory” is used twice in the phrase from glory to glory, yet each usage refers to something different. The first “glory” is that of the Old Covenant—the Law of Moses—while the second is that of the New Covenant, the gospel of Jesus Christ. Both have astonishing splendor.
The Old Covenant was given to Moses directly from God, written by God’s own finger (Exodus 31:18). That root of our Christian faith is glorious indeed; it’s the glory we’re coming “from.” Yet the New Covenant, the glory we’re going “to,” far surpasses that of the Old.
The transformation is from the glory of the Law. Like the stone it was written on, the Law was inflexible and absolute, applying to all Israelites without much regard for individual circumstances (Hebrews 10:28). Though holy, good, and righteous in itself (Romans 7:12), the Law was, for us sinners, the letter that kills us (2 Corinthians 3:6). The Law was an external force to control behavior. In addition, stone, despite its strength, is earthly and will eventually wear away. The Law was merely a temporary guardian (Galatians 3:23–25) until something better came along.
The transformation is to the glory of the New Covenant, which far surpasses the Old in every way. It forgives us of our sin and gives us sinners life (John 6:63). It is written on believers’ hearts by the Holy Spirit (Jeremiah 31:33; 2 Corinthians 3:3), so our obedience to God springs up from within us by God-given desires rather than by threats of legal punishment. In place of a cold set of writings as a guide for pleasing God, we now have Father, Son and Holy Spirit making their home with us, fellowshipping in loving intimacy, teaching us everything we must know and do (John 14:23; 16:13). That position in Christ is as permanent, eternal, and spiritual as God Himself, rather than temporary and earthly.
Paul is intent on directing Christians to focus on the spiritual glory of the New Covenant rather than the physical glory of the Old, as many Jews in his day refused to do. He compared the two types of glory by recalling how Moses absorbed and reflected God’s glory for a time after being in his presence (2 Corinthians 3:7–11, 13; cf. Exodus 34:29–35). Though Moses’ glow had a spiritual cause, there was nothing spiritual about the effect—any person, regardless of his relationship with God, could see the glow on Moses’ face, which he covered with a veil.
Not so the glory of the New Covenant.
That can be seen only with a believer’s spiritual eyes—what Paul is doing his best to open, so that we discern the gospel’s glory. So he writes, “For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ” (2 Corinthians 4:6).
But, as we move from glory to glory, there’s something even more important about the glory of the New Covenant that Christians must understand: its supernatural power to transform us. And that brings us to God’s ultimate purpose and destination for every believer, to transform us into the image of His own beloved Son (2 Corinthians 3:18; Romans 8:28–30; Philippians 3:20–21).
Before he finishes with the topic of being transformed from glory to glory, Paul presents yet one more astonishing claim: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Corinthians 5:17).
This is the invitation the Lord makes to all Christians, to have our lives radically transformed here and now, by opening our eyes to see the glorious journey He is taking us on “from glory to glory.”
The 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 1:5represents 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 only Old Testament occurrence of this precise phrase is in Isaiah 2:5, “O house of Jacob, come and let us walk in the light of the Lord.” The Psalms contain similar phrases (56:13; 89:15), as does Isaiah (9:2; 50:10-11; 59:9).
In the New Testament, “walking in the light” is directly related to following Jesus, who said, “I am the light of the world. He who follows me shall not walk in darkness, but have the light of life” (John 8:12). While this verse does not directly say, “Walk in the light, i.e., Jesus,” it does pointedly warn of doing the opposite; therefore, those who follow Jesus are “walking in the light.”
The apostle John repeatedly used the “light” metaphor in relation to the Messiah. For example, he writes that Jesus is “the true light that gives light to every man” (John 1:9). In 1 John 1:7 he says, “If we walk in the light as He [God] is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.” In verse 5, John says that God’s very nature is light. Jesus, then, is the conduit or provider of light to the world.
Our Christian duty is to live in the light God gives: “Now you are light in the Lord. Walk as children of light” (Ephesians 5:8). When we walk in the light, we cannot walk in darkness. Sin is left in the shadows as we let our light “shine before men” (Matthew 5:16). It is God’s plan for us to become more like Christ (1 Thessalonians 4:3).
“Walking in the light” means we consider Jesus as “the light” in this world, and we “walk” in that light by following His precepts, living in His power, and growing in His grace.
Ephesians 2:8 says, “For by grace are you saved, through faith, and that not of yourselves.” The only way any of us can enter into a relationship with God is because of His grace toward us. Grace began in the Garden of Eden when God killed an animal to cover the sin of Adam and Eve (Genesis 3:21). He could have killed the first humans right then for their disobedience. But rather than destroy them, He chose to make a way for them to be right with Him. That pattern of grace continued throughout the Old Testament when God instituted blood sacrifices as a means to atone for sinful men. It was not the physical blood of those sacrifices, per se, that cleansed sinners; it was the grace of God that forgave those who trusted in Him (Hebrews 10:4; Genesis 15:6).
The apostle Paul began many of his letters with the phrase, "Grace and peace to you from God our Father and the Lord Jesus Christ" (Romans 1:7; Ephesians 1:1; 1 Corinthians 1:3).
God is the instigator of grace, and it is from Him that all other grace flows.
He offers us forgiveness (Hebrews 8:12; Ephesians 1:7), reconciliation (Colossians 1:19-20), abundant life (John 10:10), eternal treasure (Luke 12:33), His Holy Spirit (Luke 11:13), and a place in heaven with Him some day (John 3:16-18) when we accept His offer and place our faith in His sacrifice.
Grace is God giving the greatest treasure to the least deserving
which is every one of us!:) Praise the Lord
You can read this in Matthew 13:23 and Luke 8:11. So God's word is clearly defined to be God's spiritual seed. We also know from this parable that the ground or soil is man's spiritual heart. God tells us that those who hear and understand the Word of God are those that will eventually produce spiritual fruit
In the Parable of the Growing Seed, Jesus tells of a man who scatters seed on the ground and then allows nature to take its course. As the man who sowed the seed goes about his business day by day, the seed begins to have an effect. First, the seed sprouts; then it produces a stalk and leaves, then a head of grain, and, finally, fully developed kernels in the head. Jesus emphasizes that all of this happens without the man’s help. The man who scattered the seed cannot even fully understand how it happens—it is simply the work of nature. “All by itself the soil produces” (verse 28).
The parable ends with a harvest. As soon as the grain is ripe, the sickle is employed, and the seed is harvested. This happens at just the right time.
Jesus did not explain this parable, as He did some others. Instead, He left it to us to understand its meaning. Taking the seed to be the Word of God, as in Mark 4:14, we can interpret the growth of the plants as the working of God’s Word in individual hearts. The fact that the crop grows without the farmer’s intervention means that God can accomplish His purposes even when we are absent or unaware of what He’s doing. The goal is the ripened grain. At the proper time, the Word will bring forth its fruit, and the Lord of the harvest (Luke 10:2) will be glorified.
The truth of this parable is well illustrated in the growth of the early church: “I planted the seed, Apollos watered it, but God made it grow” (1 Corinthians 3:6). Just like a farmer cannot force a crop to grow, an evangelist cannot force spiritual life or growth on others.
To summarize the point of the Parable of the Growing Seed: “The way God uses His Word in the heart of an individual is mysterious and completely independent of human effort.” May we be faithful in “sowing the seed,” praying for a harvest, and leaving the results to the Lord!
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).
Only Luke reveals Jesus’ age when he began his public ministry. He was about 30 years old (Luke 3:23). That is, he was born in the autumn of 3 BC, and the time of Jesus baptism was in the 16th year of the reign of Tiberius (27 AD) or one year after John began his ministry (cf. Luke 3:1), making Jesus a full 29 years of age, but in his 30th year (29 to 30 years of age was his 30th year from birth). Some interpreters have tried to draw parallels between Jesus age and the age of Levites entering their service of the Tabernacle (Numbers 4:3 etc.), but I don’t believe this can be done, since Luke really doesn’t commit himself to a full thirty years of age for Jesus.
Jesus’ genealogy according to Luke 3:23-38 is different from that found in Matthew 1:1-16. Matthew follows the royal line from David through Solomon to Jeconiah, whose sons were made eunuchs in Babylon. Jeconiah was the 2nd last king of Judah before the captivity, but his line was cursed by God, because God said no descendent of his would reign on David’s throne. Zedekiah, Judah’s last king before the captivity, was blinded and all of his sons were slain (2Kings 25:5-7). Therefore, and for all practical purposes, the royal line through Solomon ended with the sons of Jeconiah who were made eunuchs in Babylon.
While in Babylon, Jeconiah adopted Salathiel of the line of Nathan, another of David’s sons and next in line to the throne after Solomon. Both Salathiel and Zorobabel (Salathiel’s natural son) are in both Luke’s and Matthew’s accounts at the time of the captivity, but in Matthew’s account Salathiel gets back to David through Jeconiah who adopted him from the line of Nathan. In Luke’s account Salathiel gets back to David through Nathan. Zorobabel’s descendents in Matthew’s account down to Jesus come from the son he bore to Jeconiah according to the levirate law of raising up a lineage to a relative who had no male descendents. Zorobabel’s descendents in Luke’s line represent the natural lineage from Nathan to Jesus.
Nevertheless, how should we interpret Luke saying that Joseph was the ‘son’ of Heli, but in Matthew he is the son of Jacob? Joseph doesn’t have two fathers. His natural father is Jacob in Matthew’s record of Jesus’ genealogy. Heli in Luke’s record of Jesus’ genealogy is Joseph’s father-in-law, who had no sons. Mary was the eldest daughter, and her marriage to Joseph had been arranged to raise up a son to Heli and back to David through Nathan. However, Joseph didn’t have to raise up a son to Heli, because Mary became pregnant through the power of the Holy Spirit, as testified by Luke in chapter 1. According to the law of a levirate marriage, the firstborn inherits both lines (cf. Boaz and Ruth in the book of Ruth). In so doing, Jesus was able to heal the Jeconiah curse, because Jesus was born from the natural line of Nathan to David. The ‘adopted’ line was the Jeconiah line, because God had ruled that no natural son from that line would ever reign on David’s throne. Thus, God in the person of Jesus was able to be true to his word concerning Jeconiah—that no son of Jeconiah would ever reign on David’s throne, and true to his word to David—namely that the Messiah would be born from his lineage.
The Kingdom of God is a spiritual reality we experience through the Holy Spirit and the reigning position on which Jesus has put us. Jesus has received dominion and passed this dominion on to His followers so that we can become citizens of the Kingdom. Today, we may walk on earth as emissaries of Jesus, and in the future, Jesus will physically rule on earth during the millennial Kingdom.
The question “who are the seed of Abraham?” can be answered several ways, and it is important to make some distinctions. There is the Seed of Abraham (Seed being singular); there is the seed of Abraham physically (descendants of Abraham according to the flesh); and there is the seed of Abraham spiritually (those who, like Abraham, have faith in God).
The (singular) Seed of Abraham is Christ, as Galatians 3:16, quoting Genesis 12:7, says, “The promises were spoken to Abraham and to his seed. Scripture does not say ‘and to seeds,’ meaning many people, but ‘and to your seed,’ meaning one person, who is Christ.” The passage goes on to explain that an inheritance was promised to Abraham’s Seed (Christ) apart from the Law. Later, the Mosaic Law was introduced, but it did not annul the promises made to Abraham or to Abraham’s Seed (Christ).
Just as Abraham believed God and his faith was counted as righteousness (Genesis 15:6), so are all today who believe in God’s Son justified apart from the Law. In this way, Abraham is the “father” of all who believe (Romans 4:11–17). “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:29).
Of course, the seed of Abraham can also refer to the Hebrew people who descended from Abraham through Isaac. Still more broadly, the seed of Abraham could include Arabs, who trace their lineage through Ishmael. This is the physical seed of Abraham. The spiritual seed of Abraham (believers in Jesus Christ) is comprised of people of all nationalities and ethnicities.
The Jewish religious leaders of the first century took pride in that they were Abraham’s seed. They saw their physical connection to Abraham as a guarantee of God’s favor. This attitude kept them from seeing their need for repentance of the heart—and brought condemnation from John the Baptist, who warned them to repent. Anticipating their fallback argument that they were the seed of Abraham, John said, “Do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham” (Matthew 3:9).
Jesus dealt with the same issue later. In speaking to the unbelieving Jews, Jesus emphasized their need to receive His words as truth and obey His commands. They replied, “We be Abraham’s seed” (John 8:33, KJV). Jesus then rebukes them for plotting ways to murder Him; their stubborn response was again, “Abraham is our father” (verse 39a). At this, Jesus makes a distinction between the physical seed of Abraham and the true, spiritual seed of Abraham: “If you were Abraham’s children . . . then you would do what Abraham did” (verse 39b). The conversation heats up as the Jews for a third time reference their connection to Abraham: “Are you greater than our father Abraham?” they ask Jesus (verse 53). Jesus provokes them further: “Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad” (verse 56). The Jews’ are incredulous that Jesus would claim to be a contemporary of Abraham, and that’s when Jesus brings the exchange to a climax with a claim to full deity: “Very truly I tell you, . . . before Abraham was born, I am!” (verse 58). In a fury, the Jews attempted to stone Jesus (verse 59), again proving that being the physical seed of Abraham is not enough—they had to be born again (John 3:3).
Paul sums up the difference between the seeds of Abraham in Romans 2:28–29: “A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical. No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a person’s praise is not from other people, but from God.” The Kingdom of God is a spiritual reality.
To “cover” sin is to forgive it, and forgiveness is associated with love. The best example of a love that covers sin is Jesus’ sacrificial death on our behalf. Jesus’ prayer from the cross, “Father, forgive them,” says it all (Luke 23:34). Jesus’ bearing of our iniquities was an undeniable act of love (Romans 5:8; 1 John 4:10). In fact, Jesus did more than just cover our sin; He did away with it completely (Hebrews 10:12–14).
In 1 Peter 4:8 the apostle is talking about interpersonal relationships. As believers we reflect the love of God by forgiving others. Jesus told His disciples, “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” (John 13:34–35). First Corinthians 13 tells us that love “keeps no record of wrongs” (verse 5). When we love each other, we are willing to forgive each other. Love covers sin in that it is willing to forgive.
Another thing love does is protect (1 Corinthians 13:7). Love does not cover over a multitude of sin by sweeping matters under the rug. Some have appealed to the forgiving nature of love in their attempt to hide indiscretion.
Love protects by helping both the victim and the offender, and it also strives to prevent further offenses.
“Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres” (1 Corinthians 13:4–7). Another way that love covers over a multitude of sins is choosing not to take offense at everything. Some sins against us are not worth confronting. Personal slights, snide or ignorant remarks, and minor annoyances can be easily forgiven for the sake of love. Proverbs 19:11 says, “A person’s wisdom yields patience; it is to one’s glory to overlook an offense.” If we are patient, not envious or self-seeking, we are much less likely to even take offense. Acting in love means we put others before ourselves. Love can cover a multitude of sins in that, when we act in true love, we are prone to overlook minor offenses, tolerate the provocations, and forgive the sin.
In John 13:35, Jesus establishes mutual love as the distinctive mark of all Christians: “By this all people will know that you are my disciples, if you have love for one another” (ESV). To comprehend the full significance of the command to have love for one another, it is essential to consider the entire context of John 13.
Having announced His imminent departure and insisting that His disciples cannot presently accompany Him (John 13:33), Jesus proceeds to outline His expectations for them during His absence. Unfortunately, the disciples continue to struggle with the fact that Jesus’ departure is imminent (verses 36–38). This prompts Jesus to offer an extended explanation about His departure. The hope is that His words would bring comfort to their troubled hearts (see John 14:1).
In John 13:34, Jesus issues a new command: “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another” (ESV)
What makes the new command “new” is not that the disciples had never heard it before. In Leviticus 19:18, for instance, Moses writes, “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord” (ESV). And in Deuteronomy 6:5, “You shall love the Lord your God with all your heart and with all your soul and with all your might” (ESV).
Jesus also taught His disciples that the entire law and prophets are summed up in the commands to love Godand to love our neighbor as ourselves (Mark 12:28–33). So, why does Jesus say that the command to love one another is new?
The newness of the command is to be found in a new standard: “just as I have loved you” (John 13:34, ESV). There may also be an allusion to the New Covenant, which promised a radical transformation of heart and mind (cf. Jeremiah 31:29–34; Ezekiel 36:24–26). At any rate, the disciples are expected to reflect the same kind of mutual love and unity that exist between the Father and the Son (John 8:29; 10:18; 12:49–50; 14:31; 15:10).
The new command, therefore, is the proper response to God saving us and making us His own (1 John 4:19). And it is by showing love for one another that “all people will know that [we] are [His] disciples, if [we] have love for one another” (John 13:35 ESV; cf. Matthew 5:16; Galatians 6:10).
Our love for one another ought to reflect the mutual love between the Father and the Son, as well as the love that Jesus has for us, “having loved his own who were in the world, he loved them to the end” (John 13:1).
May we imitate this kind of love.
A careful examination of the authorship question, as well as the subject matter covered by the psalms themselves, reveals that they span a period of many centuries. The oldest psalm in the collection is probably
the prayer of Moses (90),
a reflection on the frailty of man as compared
to the eternity of God.
The latest psalm is probably (137), a song of lament clearly written during the days when the Hebrews were being held captive by the Babylonians, from about 586 to 538 B.C.
It is clear that the 150 individual psalms were written by many different people across a period of a thousand years in Israel’s history. They must have been compiled and put together in their present form by some unknown editor shortly after the captivity ended about 537 B.C.
The Book of Psalms has far more “chapters” than any other book in the Bible, with 150 individual psalms. It is also one of the most diverse, since the psalms deal with such subjects as God and His creation, war, worship, wisdom, sin and evil, judgment, justice, and the coming of the Messiah.
Psalm 19:1 “The heavens declare the glory of God; the skies proclaim the work of his hands.”
Psalm 22:16-19, "Dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet. I can count all my bones; people stare and gloat over me. They divide my garments among them and cast lots for my clothing."
Psalm 23:1, "The LORD is my shepherd, I shall not be in want."
Psalm 29:1-2, "Ascribe to the LORD, O mighty ones, ascribe to the LORD glory and strength. Ascribe to the LORD the glory due his name; worship the LORD in the splendor of his holiness."
Psalm 51:10, "Create in me a pure heart, O God, and renew a steadfast spirit within me."
Psalm 119:1-2, "Blessed are they whose ways are blameless, who walk according to the law of the LORD. Blessed are they who keep his statutes and seek him with all their heart."
The Book of Psalms is a collection of prayers, poems, and hymns that focus the worshiper’s thoughts on God in praise and adoration. Parts of this book were used as a hymnal in the worship services of ancient Israel. The musical heritage of the psalms is demonstrated by its title. It comes from a Greek word which means
"a song sung to the accompaniment of a musical instrument."
God’s provision of a Savior for His people is a recurring theme in the Psalms. Prophetic pictures of the Messiah are seen in numerous psalms. Psalm 2:1-12 portrays the Messiah’s triumph and kingdom.
Psalm 16:8-11 foreshadows His death and resurrection.
Psalm 22 shows us
the suffering Savior on the cross
and presents detailed prophecies of the crucifixion, all of
which were fulfilled perfectly.
The glories of the Messiah and His bride are on exhibit
in Psalm 45:6-7,
while Psalms 72:6-17, 89:3-37, 110:1-7 and 132:12-18present
the glory and universality of His reign.
One of the results of being filled
with the Spirit or
the word of Christ is singing.
The psalms
are the “songbook” of the early church
that
reflected the new truth in Christ.
God is the same Lord in all the psalms. But we respond to Him in different ways, according to the specific circumstances of our lives. What a marvelous God we worship, the psalmist declares, high and lifted up beyond our human experiences but also close enough to touch and who walks beside us along life’s way.
We can bring all our feelings to God—no matter how negative or complaining they may be—and we can rest assured that He will hear and understand. The psalmist teaches us that the most profound prayer of all is a cry for help as we find ourselves overwhelmed by the problems of life.
Revelation 12
A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. 2 She was pregnant and cried out in pain as she was about to give birth. 3 Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on its heads. 4 Its tail swept a third of the stars out of the sky and flung them to the earth. The dragon stood in front of the woman who was about to give birth, so that it might devour her child the moment he was born. 5 She gave birth to a son, a male child, who “will rule all the nations with an iron scepter.”[a] And her child was snatched up to God and to his throne. 6 The woman fled into the wilderness to a place prepared for her by God, where she might be taken care of for 1,260 days.
7 Then war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. 8 But he was not strong enough, and they lost their place in heaven.9 The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him.
10 Then I heard a loud voice in heaven say:
“Now have come the salvation and the power
and the kingdom of our God,
and the authority of his Messiah.
For the accuser of our brothers and sisters,
who accuses them before our God day and night,
has been hurled down.
11 They triumphed over him
by the blood of the Lamb
and by the word of their testimony;
they did not love their lives so much
as to shrink from death.
12 Therefore rejoice, you heavens
and you who dwell in them!
But woe to the earth and the sea,
because the devil has gone down to you!
He is filled with fury,
because he knows that his time is short.”
13 When the dragon saw that he had been hurled to the earth, he pursued the woman who had given birth to the male child. 14 The woman was given the two wings of a great eagle, so that she might fly to the place prepared for her in the wilderness, where she would be taken care of for a time, times and half a time, out of the serpent’s reach. 15 Then from his mouth the serpent spewed water like a river, to overtake the woman and sweep her away with the torrent. 16 But the earth helped the woman by opening its mouth and swallowing the river that the dragon had spewed out of his mouth.
Then the dragon was enraged at the woman and went off to wage war against the rest of her offspring—those who keep God’s commands and hold fast their testimony about Jesus.
God is a Spirit:
and they that
worship him must worship him
in spirit and in truth.
When we speak of God existing in three Persons, we mean that God’s existence is comprised of three distinct centers of intellect, emotion, and will. Each Person of the Trinity had a unique role in creation and in the salvation of mankind. The Holy Spirit is unique and is not the Father or the Son (He proceeds from the Father and the Son, John 15:26). The Father and the Son are also unique (when Jesus prayed to the Father, He was not praying to Himself, Luke 23:34). Each is God, but each is a separate “Person.” Using the word person is one of the only ways our language has to describe this concept.
All three Persons of the Trinity comprise the one, perfectly unified God. They share the same nature and essence, and they are all the same God, but each individual Person of the Trinity is distinct and unique. The fact that God exists in three Persons is important for several reasons. For instance, God is love (1 John 4:8). But, in eternity past, before God created any other being, could He have truly been love? That is, can love exist where there is no one to be loved? Because God exists in three co-equal, co-eternal Persons, love exists, too. Eternal love has been expressed eternally among the Persons of the Godhead. The Father, Son, and Spirit have always loved each other, and so love is eternal.
Once we lay aside the notion that a “person” can only be a “human person,” we can more readily understand how God can correctly be said to exist in three “Persons.”
In John 1:46, Nathanael asks the question, “Can anything good come out of Nazareth?” At first, it seems like an odd question, but it reveals much about the Jewish view of both the town of Nazareth and the region of Galilee.
Starting in John 1:35, Jesus begins calling His first disciples, including Nathanael. The day after Jesus is baptized, He is with John the Baptist and John’s disciples. John makes the proclamation, “Behold, the Lamb of God!” (John 1:36). After this proclamation, two of John’s disciples begin following Jesus. One of those disciples is Andrew, Simon Peter’s brother. Andrew retrieves Peter so he can follow Jesus as well. Jesus then enters the region of Galilee and calls Philip who then finds Nathanael. Philip proclaims to Nathanael, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph” (John 1:45). Nathanael’s skeptical response is that found in John 1:46, “Can anything good come out of Nazareth?”
Nazareth was a city roughly 55 miles north of Jerusalem. During the time of Jesus, the Jews held those from Nazareth, a city within the region of Galilee, in low esteem. This isn’t seen better anywhere else in Scripture than through Nathanael’s question, “Can anything good come out of Nazareth?”
The low view of Nazareth is important in understanding Matthew’s claim that Jesus “fulfilled what was said through the prophets, that He would be called a Nazarene” (Matthew 2:23). Nothing in the Old Testament explicitly says that Jesus would be from Nazareth, so what is Matthew talking about? Most likely, Matthew is referring to those prophecies regarding Christ that reveal how others will despise Him and treat Him poorly--Psalm 22:6–7 and Isaiah 53:3, for example.
Psalm 22:6–7 describes the Christ as being “scorned by everyone, despised by the people” as “they hurl insults, shaking their heads.” Isaiah 53:3 describes the Christ as “despised and rejected by mankind.” It is possible these passages are the prophecies to which Matthew alludes in his statement “He would be called a Nazarene.”
Nathanael’s mocking question, “Can anything good come out of Nazareth?” foreshadows the fact that Jesus would be mocked more earnestly by others (cf. John 7:42). Nathanael asks the question because the Christ was seen as being the one who would deliver Israel from oppression. The long-awaited Messiah was to be held in the highest esteem. So why would He come from a place like Nazareth?
“Can anything good come out of Nazareth?” The surprising answer is “yes.” God chose to have His Son, the Savior of the world, live in Nazareth. “God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are” (1 Corinthians 1:27–28). We see this often in Scripture: Joseph, Ruth, Gideon, and David all began in lowly, despised places, but God chose them and used them in great ways.
Jesus was foolish and weak and lowly and despised in the estimation of this world (cf. John 19:1–5), and to top it off, He was from Nazareth. Jesus is the ultimate example of God utilizing the weak (according to human standards) to shame the wise (also according to human standards) for the purpose of glorifying Himself.
Nathanael begins his time with Jesus with a gently derisive question: “Can anything good come out of Nazareth?” But his tone soon changes. After an opportunity to speak with Jesus, Nathanael proclaims, “Rabbi, you are the Son of God; you are the king of Israel” (John 1:49).
The marvelous Torah portion before us details Jacob’s journey of faith with God and God’s faithfulness to his promises and the covenant with Abraham. It also portrays a remarkable prophetic vision that points us to the Messiah. We will focus on Jacob’s first dream, which is often called Jacob’s ladder or stairway to heaven – the original one. Let’s read Genesis 28:12-17:
And he dreamed, and behold, a ladder was set up on the earth, and the top reached heaven. And behold, the angels of God were ascending and descending on it! And behold, the LORD stood above it and said, “I am the LORD, the God of Abraham, your father and the God of Isaac. The land on which you lie I will give to you and to your offspring. Your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south, and in you and your offspring shall all the families of the earth be blessed. Behold, I am with you and will keep you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you.” Then Jacob awoke from his sleep and said, “Surely the LORD is in this place, and I did not know it.” And he was afraid and said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven.”
We see meaningful and striking parallels between Jacob’s journey of faith and that of his grandfather, Abraham. First, both left their father’s house. Second, both made their first stop at Bethel, where God spoke to them. Third, God promised the Abrahamic blessings to both at Bethel.
God’s affirmation of the Abrahamic covenant to Jacob greatly encourages us – God means what he says. Like Jacob, we serve a faithful God whom we can trust with our lives; we can hold on to his promises! Praise God!
Many interesting interpretations are suggested for the prophetic meaning of the ladder. A theme that permeates early Jewish thought is that the ladder is a form of communication between the heavens (and God’s Shechinah glory himself) and humanity. Most ancient Jewish commentaries understood the ladder as representing the tabernacle or the temple – which, through the sacrifices and priesthood, connects fallen humans to the holy God.
Interestingly, in the Gospel of John, chapter 1, a “true Israelite” (Nathaniel) comes to seek the Messiah. To Nathaniel’s sincere seeking, Yeshua said, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man” (Jn 1:51, emphasis added). Yeshua’s words here make a clear connection to Jacob’s ladder.
So, Yeshua’s response clearly affirms the general Jewish understanding of Jacob’s ladder – indeed, it symbolizes a connection between heaven and earth. But it does not merely point to the tabernacle or temple. No. Yeshua said it points to him! He is the ladder, the connection, the meeting point between the Holy God and fallen humans.
The Messiah is the one who, descending from heaven, took the form of flesh and sacrificed himself for our sins, and he is the one who also rose from the dead and is now at the right hand of the Father as our high priest, thus ascending to heaven!
Yeshua is the fulfillment of Jacob’s ladder; indeed, he is the heart and meaning of all the Torah.
That is why he said, “If you believed Moses, you would believe me!” (Jn 5:46)
The expression God is the God of the
hills and valleys
originates from the
narrative of two battles in the book
of 1 Kings
Essentially, saying that God
is the God of the hills and valleys means
that God’s sovereign power is not limited or confined
to any one location or sphere of influence.
The Lord Almighty rules and reigns supreme over every place
on earth—every hill, every valley
It was common in ancient pagan nations to perceive each god or goddess as having a particular domain or sphere of power on the earth. Baal, for example, was the god of fertility and weather. The god Baal Peor was a local deity whose range seems to have been confined to a certain geographical area. There were additional gods for the forests, the crops, the mountains, the seas, and the rivers. In this cultural framework, monotheism was unique, and the idea that any god was supreme in all areas was unheard of.
First Kings 20 opens with King Ben-Hadad, ruler of Aram, attacking the city of Samaria in Israel. Ben-Hadad demands that King Ahab surrender his wealth, wives, and children to him. Initially, Ahab agrees, but when Ben-Hadad adds the condition that he be given anything that his servants lay their hands on, Ahab refuses. His refusal infuriates Ben-Hadad such that he threatens to destroy the city so thoroughly that not even enough dust would remain for each of his soldiers to take a handful.
An unnamed prophet announces to Ahab that God will grant Israel victory so that “you will know that I am the LORD” (1 Kings 20:13). In this instance, King Ahab obeys God. True to God’s promise, the Arameans are driven back, and the siege is brought to an end.
Because Samaria is in the hill country of Israel, the Arameans mistakenly believe that the God of Israel is only the god of the hills and not of the valleys or anywhere else. Thinking Israel’s ability to triumph was limited to higher terrain, they regroup and begin to strengthen their forces for an attack on the lower plains.
Once more, the anonymous prophet warns King Ahab that Ben-Hadad’s army will strike again in the spring: “This is what the LORD says: ‘Because the Arameans think the LORD is a god of the hills and not a god of the valleys, I will deliver this vast army into your hands, and you will know that I am the LORD’” (1 Kings 20:28).
Not only did the Arameans discover that Israel’s sovereign God knows no limitations, but Ahab and all of Israel did as well. The one true God proved that He rules everywhere. Ben-Hadad’s forces were defeated so thoroughly in the second battle at Aphek that the king surrendered to Ahab while pleading for his life to be spared.
God gave Israel victory both at Samaria in the hills and at Aphek in the valleys to show that, unlike the ineffective and finite gods of Canaan, God is sovereign over all territories and regions. It is a mistake to think of God as only a “hill god” or a “valley god.” He is the God of both the hills and the valleys. In fact, He is the all-powerful, infinite Ruler of the whole earth. “The earth is the LORD’s, and everything in it, the world, and all who live in it” (Psalm 24:1).
The church at Philadelphia was one of seven churches addressed in Revelation 2—3. The others are the churches at Ephesus, Smyrna, Pergamum, Thyatira, Sardis, and Laodicea. Of the seven only Smyrna and Philadelphia are not rebuked for any shortcomings. Philadelphia is commended most strongly, and Jesus says to the church at Philadelphia, “Behold, I have set before you an open door, which no one is able to shut” (Revelation 3:8, ESV).
The opening to Philadelphia’s letter includes an identification of the Author as holy, true, and having the key of David. He is the One who opens and closes when no one else has that authority (Revelation 3:7). This reference is an affirmation of the Messiah’s identity, first spoken of in Isaiah 22:22, and initially referencing the authority of Eliakim son of Hilkiah, who temporarily had that power. The Messiah would possess the authority permanently. The Messiah says to the church of Philadelphia that He knows their deeds, and He has put before them an open door that no one can shut. Jesus explains why He opens that door: they had a little power, they had kept His word, and they had not denied His name. There is no explanation in the context regarding what door Jesus referenced. But there is biblical precedent for understanding what that open door referred to.
In the Hebrew Scriptures, we find Yahweh granting the authority to open doors (for example, in Isaiah 22:22 to Eliakim and in Isaiah 45:1 to Cyrus). By introducing Himself as the One who opens doors in Revelation 3:7, Jesus affirms His authority. He has the authority to provide the church of Philadelphia the opportunities He desires them to have. The specific door may be a chance for unbelievers in Philadelphia to come to the church and acknowledge that God has loved the believers in Philadelphia (Revelation 3:9). Jesus also references keeping the Philadelphians from the coming hour of testing that was coming to the whole world (Revelation 3:10). Each of these statements presents interpretive challenges, but, in any case, it is evident that the Philadelphian believers’ faithfulness resulted in their receiving some special opportunities given from the One who had the authority to bestow those privileges.
In the New Testament, God provided open doors, as well. In Acts 14:27 the churches gather at Antioch to celebrate God’s opened door of faith for the Gentiles. If the Revelation 3:8 context is related to the Antiochene reference, then perhaps the open door granted was for the proclaiming of the Word of God in Philadelphia.
While we cannot say dogmatically what it means when Jesus says, “I have set before you and open door” to the church at Philadelphia, we can have confidence that the One making the statement has the authority to make it, and that it is likely that the believers in Philadelphia understood the open door before them.
The obvious implication for the believers at Philadelphia was to make the most of the opportunity that open door would provide, and we today ought also to be alert to the stewardships and opportunities that God provides us. We should not waste the open doors that Jesus has opened. We should appreciate that they have come from the One who has authority to provide those opportunities. Because the Lord has provided them, they are important.
Revelation 3:7-13 records Christ’s message to the sixth of the seven churchesaddressed in Revelation 2–3. The Philadelphian church is the recipient of this letter. Philadelphia was a city in Asia Minor (modern-day Turkey) on the Imperial Post Road, an important trade route.
The message is from the Lord Jesus Christ through an angel or “messenger” (likely a reference to the pastor): “To the angel of the church in Philadelphia write . . .” (Revelation 3:7). This was not John’s personal message to these believers; it was a message from the Lord, who identifies Himself as “him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open.” This description of Jesus emphasizes His holiness, His sovereignty, and His authority. The reference to the key of David is an allusion to the Messianic prophecy of Isaiah 22:22. Jesus is the one who opens and shuts, and no one can say Him nay.
Jesus affirms the church’s positive actions: “I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name” (Revelation 3:8). The church of Philadelphia was weak in some respects, yet they had remained faithful in the face of trial. Because of this, the Lord promises them an “open door” of blessing.
Jesus’ letter then condemns the enemies of the Philadelphian believers: “I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars—I will make them come and fall down at your feet and acknowledge that I have loved you” (Revelation 3:9). Those who persecuted the believers (the persecutors were religious hypocrites in this case) would one day realize Christ loves His children. The church of Philadelphia would be victorious over its enemies.
Jesus encourages the Philadelphian believers regarding His future coming: “Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth. I am coming soon. Hold on to what you have, so that no one will take your crown” (Revelation 3:10-11). The church’s faithful endurance would serve as a blessing. Jesus would take them to be with Him before the coming tribulation (1 Thessalonians 4:13-18). He also exhorts them to remain faithful, because this would lead to rewards in the afterlife. Based on this and other passages, many Bible interpreters conclude that the rapture is an event distinct from the second coming of Christ. The fact that the Philadelphians are promised to be preserved from the time of the tribulation corresponds with the pretribulational view of the rapture.
Jesus provides a final promise to the believers in Philadelphia and to all believers: “Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down from out of heaven from my God; and I will also write on him my new name” (Revelation 3:12). Professor Thomas Constable notes, “God promised that He will not just honor overcomers by erecting a pillar in their name in heaven, as was the custom in Philadelphia. He will make them pillars in the spiritual temple of God, the New Jerusalem (21:22; cf. Gal. 2:9; 1 Cor. 3:16-17; 2 Cor. 6:16; Eph. 2:19-22; 1 Pet. 2:4-10).” (Source: Thomas Constable, Notes on Revelation at http://soniclight.org/constable/notes/pdf/revelation.pdf.)
So, those who struggled with weakness
Jesus makes everlasting pillars in the house of God.
We can do all things through Christ who strengthens us (Philippians 4:13).
Jesus’ words of comfort certainly would have been a blessing to the Philadelphians
who had faithfully stood for Christ in their pagan culture.
His words continue to serve as an encouragement to faithful believers today.
“Renewing your mind"
refers to transforming your way of thinking by
aligning it with God's word,
which allows you to better discern and understand
what God's will is for your life;
this concept is primarily found in Romans 12:2,
which says
"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."
Luke 9:62,
Jesus says,
"No one who puts his hand to the plow and looks back
is fit for the kingdom of God.".
It means that to fully commit to following Jesus
and
entering the "kingdom of God,"
one must completely turn
away from their old life and not look back
with longing or hesitation,
signifying a complete dedication
to God's will
(Psalm 14:1; Matthew 7:26, (John 12:48; Hebrews 2:2-4).
Jesus said, “If you love Me, you will keep My commandments. And I will ask the Father, and He will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him. You know Him, for He dwells with you and will be in you” (John 14:15-17). Paul echoed this when he told the believers in Rome, “Those who are in the flesh cannot please God.
You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to Him”
Romans 8:8-9
Those outside of Christ are not of God because their lives are steeped in the things of the world with all its passions, their eyes blind to the Spirit of God.
(1 John 2:15-16).
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.
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 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.
While the King James Version retains the term Mammon in Matthew 6:24, other versions
translate the Greek as “money,” “wealth,” or “riches.”
The city of Babylon (Revelation 18),
with all its avarice and greed, is a description of a world given over to
the spirit of Mammon.
Just as Wisdom is personified in Proverbs 1:21–33, Mammon is personified in Matthew 6:24 and Luke 16:13.
Jesus’ words here show a powerful contrast between the worship of the material world and the worship of God.
When we envy others’ wealth, are anxious over potentially unmet needs, disobey God’s directives about the use of wealth, or fail to trust God’s love and faithfulness, our thinking is out of balance concerning material wealth.
In the Sermon on the Mount, Jesus teaches about our relationship to material goods.
He says, “Do not store up for yourselves treasures on earth. . . . But store up for yourselves treasures in heaven. . . . For where your treasure is, there your heart will be also. . . . No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money [mammon]” (Matthew 6:19–24).
The apostle Paul writes of the godly perspective toward mammon: “Godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6: 6–10).
Solomon writes of the futility of chasing after mammon: “Whoever loves money never has enough; whoever loves wealth is never satisfied with their income. This too is meaningless” (Ecclesiastes 5:10). Lust of any kind is insatiable, no matter how much time or effort is poured into the pursuit of the object of lust.
In Luke 16:14–15, Jesus rebukes those who refused to hear His admonition to choose God over mammon: “The Pharisees, who loved money, heard all this and were sneering at Jesus. He said to them, ‘You are the ones who justify yourselves in the eyes of others, but God knows your hearts. What people value highly is detestable in God’s sight.’”
The parable of the rich fool (Luke 12:13–21) is the story of a man who lives to increase his wealth yet in
the end he loses his soul because he “is not rich toward God” (verse 21).
Mark 4:19 warns of the deceitfulness of mammon and its ability
to “choke the Word, making it unfruitful.”
Mammon cannot produce peace in us, and it certainly cannot produce righteousness. A love of money shows we are out of balance in our relationship to God. Proverbs 8:18 speaks of true, lasting riches: “With me [Wisdom] are riches and honor, enduring wealth and prosperity.”
Jesus teaches us in Matthew 6:19–34 to not worry about our physical needs, about houses or clothes or food,
but to “seek first his kingdom and his righteousness, and all these things will be given to you as well” (verse 33).
In speaking to His disciples about a coming time Jesus mentioned what happened to Lot’s wife and the destruction of Sodom and Gomorrah. “Remember Lot’s wife!” He said. “Whoever tries to keep their life will lose it, and whoever loses their life will preserve it” (Luke 17:32–33).
The story of Lot and his wife is found in Genesis 19. God had determined to destroy Sodom and Gomorrah for their wickedness (Genesis 18:16–33), and two angels warned Abraham’s nephew Lot to evacuate the city so he and his family would not be destroyed. In Genesis 19 we read, The two [angels in the form of] men said to Lot, ‘Do you have anyone else here—sons-in-law, sons or daughters, or anyone else in the city who belongs to you? Get them out of here, because we are going to destroy this place. The outcry to the LORD against its people is so great that he has sent us to destroy it’” (verses 12–13).
At dawn the next day, the angels hurried Lot and his family out of Sodom so they would not be destroyed with the city. When Lot hesitated, “the men grasped his hand and the hands of his wife and of his two daughters and led them safely out of the city, for the LORD was merciful to them.
As soon as they had brought them out, one of them said,
‘Flee for your lives! Don’t look back, and don’t stop anywhere in the plain!
Flee to the mountains or you will be swept away!’” (Genesis 19:16–17).
When the family arrived in Zoar, “the Lord rained down burning sulfur on Sodom and Gomorrah—from the Lord out of the heavens” (Genesis 19:24).
But, then, in disobedience to the angel’s command, “Lot’s wife looked back, and she became a pillar of salt” (verse 26).
Lot’s wife lost her life because she “looked back.”
This was more than just a glance over the shoulder; it was a look of longing that indicated reluctance to leave or a desire to return.
Whatever the case, the point is she was called to desert everything to save her life,
but she could not let go, and she paid for it with her life.
In Judaism, Lot’s wife became a symbol for a rebellious unbeliever.
Jesus cites this story in Luke 17, as He describes a future event: “It was the same in the days of Lot.
People were eating and drinking, buying and selling, planting and building.
But the day Lot left Sodom, fire and sulfur rained down from heaven and destroyed them all.
It will be just like this on the day the Son of Man is revealed.
On that day no one who is on the housetop, with possessions inside, should go down to get them.
Likewise, no one in the field should go back for anything.
Remember Lot’s wife!
Whoever tries to keep their life will lose it, and whoever loses their life will preserve it” (verses 28–33).
When “the Son of Man is revealed,” it will be time for people to flee.
There will be no time to take anything along. If you see the sign when you are on the roof (a rooftop deck with exterior stairs was a common feature of houses at the time),
you should not even take time to go into the house to gather up your possessions.
You need to get out and “don’t look back.”
Lot’s wife is the example of what will happen if you do. If you try to save your life (that is, your things that your life is made up of), you will lose everything.
Leave it all to save your life.
The scenario is similar to a person who wakes up in the middle of the night to find the house in flames. That person might be tempted to run around and gather up valuable items, but the delay might prevent escape—all the things will be lost, as well as the person’s life. It is better to leave it all behind and get out with your life.
The revelation of the Son of Man is the event in view in Luke 17.
Mark 13:14–16 records much the same message without the mention of Lot’s wife.
There, the sign is “the abomination that causes desolation” (see also Matthew 24:15–18). Finally, Jesus mentions a similar situation
in Luke 21:20–21: “When you see Jerusalem being surrounded by armies, you will know that its desolation is near.
Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country not enter the city.”
It would seem that “the day the Son of Man is revealed,” “the abomination that causes desolation,” and “Jerusalem surrounded by armies”
all refer to the signal that it is time to flee.
Outside of Luke 17, the warnings to flee are found in the context of the destruction of the temple in Jerusalem (see Luke 21:5–7 and Mark 13:1–4). In Matthew 24:1–3, Jesus also deals with the destruction of the temple, except there the disciples also ask specifically about “the sign of your coming and the end of the age.”
Jewish believers in the first century faced persecution from Rome, often at Jewish instigation. As long as Christians were considered a sect of Judaism, they enjoyed religious freedom as Jews. However, as they were denounced by Jewish leaders and no longer considered part of Judaism, the full force of Roman expectations applied to them, including the requirement to affirm the creed “Caesar is Lord” and offer sacrifices to Caesar.
If Christians failed to do this, they could be punished, imprisoned,
or even killed.
As a result, believing Jews faced continual pressure
to “go back to the temple.”
The book of Hebrews encourages
believing Jews to remain true to Christ and not return
to the Old Covenant system of
the temple, priests, and sacrifices. Hebrews explains that
the Old Covenant has passed
There may have been some believing Jews in Judea who still had some attachment to the temple.
In Luke 17, Jesus warns that there will come a time when they see a symbol of impending judgment, and
they will need to get out of the area as quickly as possible.
Just as God rained down wrath on Sodom and Gomorrah, He will judge Jerusalem.
The coming wrath is no time for divided loyalties.
While many believed that God would never allow the temple to be destroyed,
Jewish Christians knew that the usefulness of the temple had passed and its days were numbered.
They could stay on in Jerusalem and witness of the resurrected Christ,
but when they saw that judgment was about to fall,
they knew to get out.
By abandoning everything and getting out of the city,
the Christians not only saved their lives
but also gave testimony to the fact that the Old Covenant had been replaced by the New.
A similar sentiment is expressed by Jesus
in other contexts, although Lot’s wife is not mentioned.
Jesus said,
“No one who puts a hand to the plow and looks back is fit for service in the kingdom of God”
(Luke 9:62).
In context, Jesus is talking about people who want to follow Him
but are hindered by their concern for other things.
It is not just that they look back, but they have divided loyalties,
like Lot’s wife.
Jesus also used the statement “whoever wants to save his life shall lose it” in a number of different contexts (Matthew 10:39; 16:25; Mark 8:35, Luke 9:24; 17:33).
Regardless of the specifics of the context, following Jesus requires turning our backs on the “life” that this world offers.
Attempting to “save your life” is the same as “looking back.”
Attachment to our “old life” will cause us to lose our lives, and Lot’s wife is the illustration and example
that we would do well to remember.
According to the Hebrew lexicon, the term unleavened bread is derived from the word matzoh, which means "bread or cake without leaven." The lexicon also states that matzoh is in turn derived from a word which means "to drain out or suck."
In referring to this second Hebrew word, the lexicon states, "In the sense of greedily devouring for sweetness."
So it is quite possible that unleavened bread, while it may have been heavy and flat, may also have been sweet to the taste.
In the Bible, leaven is almost always symbolic of sin.
Like leaven that permeates the whole lump of dough, sin will spread in a person, a church, or a nation, eventually overwhelming and bringing its participants into its bondage and eventually to death
(Galatians 5:9).
Romans 6:23 tell us that
“the wages of sin is death,”
which is
God’s judgment for sin, and this is the reason
that Christ died--
to provide a way out
of this judgment for sin if man will
repent of his sins,
accept Christ as his Passover sacrifice,
and have his heart changed so that he can
conform his life to what God commands.
2 Corinthians 3:6 refers to believers
in Christas
ministers of the New Covenant.
The New Covenant
is a new relationship
between God and humanity
that
Jesus Christ established
The true
gospel
is the good news
that God saves sinners.
Man is by nature sinful and separated from God with no hope
of remedying that situation.
But God,
by His power, provided the means
of man’s redemption in
the death, burial and resurrection of
the Savior, Jesus Christ.
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.
Peter’s weakness had caused him to be “devoured” momentarily as he denied his Lord because
he hadn’t been prepared and he underestimated his own weakness.
A second reason for Peter’s failure was fear. 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 persecution that Jesus was suffering.
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.
James writes of the doubting person that he is “like a wave of the sea, blown and tossed by the wind.
Jesus had in mind such a person when He spoke of the one who tries to serve two masters (Matthew 6:24).
Those who are double-minded do not have the faith spoken of in Hebrews 11:1, 3: “Now faith is being sure of what we hope for and certain of what we do not see. . . .
By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible.”
We cannot be both “certain” and doubting, as is the double-minded person.
Jesus declared, “No one can serve two masters.
He will be devoted to the one and despise the other”
You cannot serve both God and money
(Matthew 6:24).
God freely gives what is good to those who ask Him (Luke 11:9–12),
and it’s good to ask for an increase of faith
(Luke 17:5; Mark 9:24).
The truth of biblical
Christianity is that God
uses the believer, not the other way around
Prosperity theology sees the Holy Spirit as a power to be put to use for whatever the believer wills.
The Bible teaches that the Holy Spirit is a Person who enables the believer to do God’s will.
The prosperity gospel movement closely resembles some of the destructive greed sects that infiltrated the early church.
Paul and the other apostles were not accommodating to or conciliatory with the false teachers who propagated such heresy.
They identified them as dangerous false teachers and urged Christians to avoid them.
Paul warned Timothy about such men in 1 Timothy 6:5, 9-11. These men of “corrupt mind” supposed godliness was a means of gain and their desire for riches was a trap that brought them “into ruin and destruction” (v. 9). The pursuit of wealth is a dangerous path for Christians and one which God warns about: “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (v. 10).
If riches were a reasonable goal for the godly, Jesus would have pursued it.
But He did not, preferring instead to have no place to lay His head (Matthew 8:20) and teaching His disciples to do the same.
It should also be remembered that the only disciple concerned with wealth was Judas.
Paul said covetousness is idolatry (Ephesians 5:5) and instructed the Ephesians to avoid anyone who brought a message of immorality or covetousness (Ephesians 5:6-7).
Prosperity teaching prohibits God from working on His own, meaning that God is not Lord of all because He cannot work until we release Him to do so.
Faith, according to the Word of Faith doctrine, is not submissive trust in God; faith is a formula by which we manipulate
the spiritual laws that prosperity teachers believe govern the universe.
As the name “Word of Faith” implies, this movement teaches that faith is a matter of what we say
more than whom we trust or what truths we embrace and affirm in our hearts.
A favorite term of prosperity gospel teachers is “positive confession.” This refers to the teaching that words themselves have creative power.
What you say, prosperity teachers claim, determines everything that happens to you.
Your confessions, especially the favors you demand of God, must all be stated positively and without wavering.
Then God is required to answer (as though man could require anything of God!).
Thus, God’s ability to bless us supposedly hangs on our faith. James 4:13-16 clearly contradicts this teaching: “Now listen, you who say, ‘Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.’ Why, you do not even know what will happen tomorrow.
What is your life?
You are a mist that appears for a little while and then vanishes.”
Believers, especially leaders in the church (1 Timothy 3:3), are to be free from the love of money (Hebrews 13:5). The love of money leads to all kinds of evil (1 Timothy 6:10).
Jesus warned, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15).
In sharp contrast to the prosperity gospel emphasis on gaining money and possessions in this life,
Jesus said, “Do not store up for yourselves treasures on earth, where moth and rust destroy,
and where thieves break in and steal” (Matthew 6:19).
The irreconcilable contradictions between prosperity teaching and
the gospel of our Lord Jesus Christ is best summed up
in the words of Jesus
in Matthew 6:24, “You cannot serve both God and money.”
The word
“gospel”
literally means “good news.”
But to truly comprehend how good this news is, we must first understand the bad news. As a result of the fall of man in the Garden of Eden (Genesis 3:6), every part of man—his mind, will, emotions and flesh—have been corrupted by sin. Because of man’s sinful nature, he does not and cannot seek God. He has no desire to come to God and, in fact, his mind is hostile toward God (Romans 8:7). God has declared that man’s sin dooms him to an eternity in hell, separated from God. It is in hell that man pays the penalty of sin against a holy and righteous God. This would be bad news indeed if there were no remedy.
But in the gospel, God, in His mercy, has provided that remedy, a substitute for us—Jesus Christ—who came to pay the penalty for our sin by His sacrifice on the cross. This is the essence of the gospel which Paul preached to the Corinthians. In 1 Corinthians 15:2-4, he explains the three elements of the gospel—the death, burial and resurrection of Christ on our behalf. Our old nature died with Christ on the cross and was buried with Him. Then we were resurrected with Him to a new life (Romans 6:4-8). Paul tells us to “hold firmly” to this true gospel, the only one which saves. Believing in any other gospel is to believe in vain. In Romans 1:16-17, Paul also declares that the true gospel is the “power of God for the salvation of everyone who believes” by which he means that salvation is not achieved by man’s efforts, but by the grace of God through the gift of faith (Ephesians 2:8-9).
Because of the gospel, through the power of God, those who believe in Christ (Romans 10:9) are not just saved from hell. We are, in fact, given a completely new nature (2 Corinthians 5:17) with a changed heart and a new desire, will, and attitude that are manifested in good works. This is the fruit the Holy Spirit produces in us by His power. Works are never the means of salvation, but they are the proof of it (Ephesians 2:10). Those who are saved by the power of God will always show the evidence of salvation by a changed life.
To counter the false teachers who were misapplying and undermining the truth of God’s Word, the apostle Paul urged Timothy to work hard and study diligently to be sure that he had God’s approval when handling the Scriptures: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15, KJV).
“Study to shew thyself approved unto God”
is antiquated language that challenges the understanding of current-day Bible readers. “Do your best to present yourself to God as one approved” (NIV) and “work hard so you can present yourself to God and receive his approval” (NLT) are more modern renderings that bring transparency to the original text for today’s readers of the Bible.
False teachers were a problem in the early church, just as they are now.
Pastors and church leaders
are charged
with the responsibility of keeping
God’s people safe
from gangrenous teachings that spread and
choke out
the truth of Scripture and lead to
ungodly living
(2 Timothy 2:16–17).
Followers of Jesus Christ and especially pastors and teachers are to work persistently to understand and explain the truth of God’s Word correctly. In the original language, the word rendered “approved” in 2 Timothy 2:15 carries the idea of being “tried and true,” or tested and proven genuine. Receiving God’s approval seems to suggest having passed a vetting process (see 1 Thessalonians 2:4).
God’s approved workers handle the word of truth correctly. Rightly dividing literally means “cutting straight” in the original Greek. Pastors and teachers are to be skilled workmen of God’s Word who carefully and thoroughly search the revelation of God in Scripture, not deviating from or distorting its message in any way (Deuteronomy 4:2; 12:32; Proverbs 30:5–6; Revelation 22:18–19). They cut straight lines and help build a stable foundation that will stand the test of time (2 Timothy 2:19). The approved worker is like the Bereans who “received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11).
He studies God’s Word and then seeks to apply it to his own life.
Christian teachers who have proven themselves and received God’s approval have no reason to be ashamed.
Paul’s target as a minister of Jesus Christ was to “never be ashamed, but . . . continue to be bold for Christ”
and “bring honor to Christ” for the rest of his life (Philippians 1:20, NLT).
Paul’s directive to Timothy to “show thyself approved” echoes in his unapologetic commendation of himself before God as his witness: “Therefore, since through God’s mercy we have this ministry, we do not lose heart. Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God.
On the contrary, by setting forth the truth plainly we commend ourselves to everyone’s conscience in the sight of God”
(2 Corinthians 4:1–2).
Jesus told the Parable of the Fig Tree--Luke 13:6-9—immediately after reminding His listeners of a tower over the pool of Siloam (John 9:7)
which unexpectedly fell and killed eighteen people. The moral of that story is found in Luke 13:3: “Unless you repent, you will likewise perish.”
To reiterate this moral, Jesus tells the story of the fig tree, the vineyard owner, and
the gardener who took care of the vineyard.
The three entities in the story all have clear symbolic significance. The vineyard owner represents God, the one who rightly expects to see fruit on His tree and who justly decides to destroy it when He finds none. The gardener, or vineyard keeper who cares for the trees, watering and fertilizing them to bring them to their peak of fruitfulness, represents Jesus, who feeds His people and gives them living water. The tree itself has two symbolic meanings: the nation of Israel and the individual.
As the story unfolds, we see the vineyard owner
expressing his disappointment at the fruitless tree. He has looked for fruit for three years
from this tree, but has found none.
The three-year period is significant because for three years John the Baptist and Jesus had been
preaching the message of repentance throughout Israel.
But the fruits of repentance were not forthcoming. John the Baptist warned the people about the Messiah coming and told them to bring
forth fruits fit for repentance because the ax was already laid at the root of the tree (Luke 3:8-9)
But the Jews were offended by the idea they needed to repent, and they
rejected their Messiah because He demanded repentance from them.
After all, they had the revelation of God, the prophets, the Scriptures, the covenants, and the adoption (Romans 9:4-5).
They had it all, but they were already apostate.
They had departed from the true faith and the true and living God and created a system of works-righteousness that was an abomination to God.
He, as the vineyard owner, was perfectly justified in tearing down the tree that had no fruit.
The Lord’s ax was already poised over the root of the tree, and it was ready to fall.
However, we see the gardener pleading here for a little more time. There were a few months before the crucifixion, and more miracles to come, especially the incredible miracle of the raising of Lazarus from the dead, which would astound many and perhaps cause the Jews to repent.
As it turned out, Israel as a nation still did not believe, but individuals certainly did (John 12:10-11).
The compassionate gardener intercedes for more time to water and fertilize the fruitless tree, and the gracious Lord of the vineyard responds in patience.
The lesson for the individual is that borrowed time is not permanent.
God’s patience has a limit. In the parable, the vineyard owner grants another year of life to the tree.
In the same way, God in His mercy grants us another day, another hour, another breath.
Christ stands at the door of each man’s heart knocking and seeking to gain entrance and requiring repentance from sin.
But if there is no fruit, no repentance,
His patience will come to an end, and the fruitless, unrepentant individual will be cut down.
We all live on borrowed time; judgment is near.
That is why the prophet Isaiah wrote, "Seek the LORD while he may be found; call on him while he is near.
Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORD, and he will have mercy on him, and to our God, for he will freely pardon"
(Isaiah 55:6-7).
About a week before His arrest and crucifixion, Jesus went into the temple and cleared it out of “all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves” (Matthew 21:12).
In speaking of a “house of prayer” and a “den of thieves” (the NIV has “den of robbers”), Jesus cited two passages from the Tanakh. In Isaiah 56:7 God says,
‘These [faithful foreigners] I will bring to my holy mountain and give them joy in my house of prayer.
Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations.”
Twice in this verse, God’s temple is called “a house of prayer.” God’s design was for His house in Jerusalem to be a
gathering place for worshipers from all nations, a place where prayers would rise like incense from
the hearts of the faithful to the presence of the living God.
The phrase den of thieves comes from Jeremiah 7:11,
where God says, “Has this house, which bears my Name, become a den of robbers to you?
But I have been watching! declares the LORD.”
The prophet Jeremiah
was rebuking the temple leaders for their abuses.
Even as they continued
going through the motions of their religion,
they were oppressing
the needy and violently taking what was not theirs.
God saw through their pretense, however, and promised
to deal with the thieves in His sanctified house.
Jesus takes these two verses from the Old Testament and applies them to His day. One verse was full of purity and promise: God’s temple would be an inviting house of prayer. The other verse was full of conviction and warning: people had perverted God’s right purposes for their own gain.
In the courts of the temple, people were being taken financial advantage of, being cheated through exorbitant exchange rates and being compelled to buy “temple-approved” animals for sacrifice, on the pretext that their own animals were unworthy. Jesus denounced such greedy goings-on and physically put a stop to the corruption.
In His righteous indignation, He quoted Isaiah and Jeremiah to show that He had biblical warrant for His actions.
What should have been a sanctuary for the righteous had become a refuge for the wicked, and
the Son of God was not going to put up with it.
God’s design for the temple was that it be a house of prayer, a place to meet with God and worship Him.
But when Jesus stepped into its courts,
He found not prayer
but avarice, extortion, and oppression.
It’s always good to remember the Lord’s purpose for what He makes. Whether it’s the temple, the church, marriage, the family, or life itself,
we should follow God’s design and seek to honor Him.
Any twisting or perverting of God’s design for selfish purposes will draw the Lord’s righteous anger.
John 2:18–22 marks a transitional moment in Jesus’ ministry, illustrating both the hard-nosed skepticism of the
Jewish leaders and the spiritual truths Jesus imparted to His disciples.
In context, the leaders question Jesus about His authority to cleanse the temple (John 2:13–18). Their request for a sign reveals a desire
for validation of Jesus’ divine authority. In response, Jesus says, “Destroy this temple, and in three days I will raise it up” (verse 19, ESV).
This statement confused His opponents, but John informs his readers that Jesus was “speaking about the temple of his body” (verse 21, ESV).
When Jesus says, “Destroy this temple, and in three days I will raise it up,” He is making a prophetic statement about His crucifixion and resurrection
(see Matthew 17:22–23; Mark 9:30–32).
This prediction is misconstrued by the leaders, for they believed that Jesus was referring to the
physical temple where they stood:
“It has taken forty-six years to build this temple, and will you
raise it up in three days?” (John 2:20, ESV).
The irony of their misunderstanding
is furthered by the fact that the
Jewish leaders played a role in the
destruction of Jesus’ body.
During Jesus’ trial, one of the charges levied against Him is that He promised to destroy the temple and rebuild it in three days (Matthew 26:60–61; Mark 14:57–59).
As He hung on the cross, Jesus’ enemies again brought up His words and mocked Him for being unable to fulfill His promise (or so they believed): “Those who passed by hurled insults at him, shaking their heads and saying, ‘So! You who are going to destroy the temple and build it in three days, come down from the cross and save yourself!’”
In the New Testament, Jesus’ body is used as a metaphor for the church. Both the apostle Paul (Ephesians 2:19–22) and the apostle Peter (1 Peter 2:5) draw parallels between the church (the body of Christ) and a holy temple built by Jesus.
This emphasizes the transformative nature of Jesus’ redemptive work, not just in His own resurrection but in the unity of all believers.
Jesus’ claim that He could and would raise Himself from the dead is a remarkable testament to His divinity (see John 10:18).
The Father and Holy Spirit, too, were involved in the resurrection (John 11:25; Acts 2:24; Romans 6:4; Galatians 1:1).
The disciples only fully understood the significance of Jesus’ prediction after His crucifixion and resurrection:
“When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken”
(John 2:22, ESV).
The “Scripture” they believed is likely Psalm 16:10, where the psalmist writes, “You will not abandon my soul to Sheol, or let your holy one see corruption” (ESV).
Jesus’ reference to destroying the temple in John 2:19
was about the temple of His body,
not the physical temple
built by Zerubbabel and modified by Herod the Great.
The enemies of God
destroyed Jesus’ body, but, as the Life,
He rose again.
Jesus directs our attention away from worshiping God at specific locations
(like the temple in Jerusalem)
that we may “worship in the Spirit and in truth” (John 4:24).
The condemnation you are like
whitewashed tombs
was part of Jesus’ indictment of the scribes and Pharisees
in Matthew 23.
It is one of seven woes
Jesus pronounced on the religious leaders as
He confronted them about their hypocrisy.
Whitewashed tombs means exactly what it sounds like: tombs or mausoleums that have
been covered with white paint, so
they “
look beautiful on the outside but
on the inside are full of the bones of the dead and everything unclean”
(Matthew 23:27).
This speaks to the spiritual condition of the scribes and Pharisees.
Outwardly, they were holy and clean,
but inside
they were spiritually dead.
The comparison to whitewashed tombs would have been quite offensive because
the Mosaic Law states,
“Whoever touches the dead body of any person shall be unclean seven days”
(Numbers 19:11, ESV).
For a group of people who prided themselves on ceremonial cleanliness and following the law, the accusation that they
were full of dead bodies would be insufferable.
That was precisely Jesus’ point, though.
They may have been
ceremonially clean, but, inside, they were
the highest level of unclean
full of the death and decay they tried
so hard to avoid.
Such a harsh statement from Jesus reveals His anger at the hypocrisy in the religious leaders,
who only cared about appearances.
They took care of what people could see—and took pride in it—but they neglected what God could see.
They “painted the outside,”
leaving the inside
full of greed and self-indulgence (Matthew 23:25).
In their eyes, if they followed the law to the letter, they were holy, and
the condition of their hearts wouldn’t matter.
Jesus needed to confront the superficiality
of these dangerous leaders who did not practice what they preached.
The whitewashed tombs were leading
themselves and others to death and separation from God
(Matthew 23:15).
In the Sermon on the Mount, Jesus explained that the law was less about what to do and not do and more about changing the heart.
One analogy is that the law is like a mirror, revealing the flaws in man and how much they need God, like a mirror showing the food stuck between one’s teeth.
The law can reveal uncleanness, but it cannot be used to make
a person righteous; only God can do that. The Pharisees were taking the mirror off the wall and trying to use it
to pick their teeth. It simply does not work.
Whitewashed tombs work as a good contrast to Jesus Himself, the Son of Man, who came to bring life (John 10:10).
He offered rest and grace instead of the impossible burden and condemnation of the Pharisees (Matthew 11:28–30).
The superficial cleanness of whitewashed tombs cannot compare to the deep-cleaning blood of Christ (1 John 1:7).
“In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace” (Ephesians 1:7).
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.
Before pronouncing the woes, Jesus told His listeners to respect the scribes and Pharisees due to their position of authority but not to emulate them,
“for they do not practice what they preach.
They tie up heavy, cumbersome loads
and put them on other people’s shoulders, but they themselves
are not willing to lift a finger to move them.
Everything they do is done for people to see” (Matthew 23:3–5).
The scribes and Pharisees were supposed to know God and help others
know Him and follow His ways.
Instead, the religious leaders added to God’s Law, making it a cumbersome and onerous burden.
And they did not follow God with a pure heart.
Their religion was not true worship of God; rather, it was rooted in a prideful heart.
Jesus’ Sermon on the Mount
emphasizes the true intent of the Law over the
letter of the Law.
The scribes and Pharisees emphasized the letter, completely missing its spirit.
The first woe is, “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people’s faces.
You yourselves do not enter, nor will you let those enter who are trying to” (Matthew 23:13).
Jesus cares for people. He desires for them to know Him and to enter into His kingdom (John 3:16–17; 10:10, 17; 2 Peter 3:9). After rebuking the scribes and Pharisees, Jesus lamented over rebellious Jerusalem (Matthew 23:37–39). Clearly, His heart is for people to find life in Him. It stands to reason, then, that
He would have harsh words for those who prevented people
from finding salvation.
The teachers of the Law and Pharisees were
not truly seeking after God, though they acted as if they were.
Their religion was empty,
and it was preventing others from following the Messiah.
In the second woe, Jesus condemns the scribes and Pharisees for making strenuous efforts to win converts and then leading those converts to be “twice as much” children of hell as the scribes and Pharisees were (Matthew 13:15). In other words, they were more intent on spreading their religion than on maintaining the truth.
The third woe Jesus pronounces against the scribes and Pharisees calls the religious leaders “blind guides” and “blind fools” (Matthew 23:16–17). Specifically, Jesus points out, they nit-picked about which oaths were binding and which were not, ignoring the sacred nature of all oaths and significance of the temple and God’s holiness (verses 15–22).
The fourth woe calls out the scribes and Pharisees for their practice of diligently paying the tithe while neglecting to actually care for people. While they were counting their mint leaves to make sure they gave one tenth to the temple, they “neglected the more important matters of the law—justice, mercy and faithfulness” (Matthew 23:23). Once again, they focused on the letter of the Law and obeyed it with pride, but they missed the weightier things of God. Their religion was external; their hearts were not transformed.
Jesus elaborates on their hypocrisy in the fifth woe. He tells the religious leaders they appear clean on the outside, but they have neglected the inside. They perform religious acts but do not have God-honoring hearts. It does no good, Jesus says, to clean up the outside when the inside is “full of greed and self-indulgence” (Matthew 23:25).
The Pharisees and scribes are blind and do not recognize that, when the inside is changed, the outside, too, will be transformed.
In the sixth woe, Jesus claims the scribes and Pharisees are “like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean” (Matthew 23:27).
The deadness inside of tombs is likened to the “hypocrisy and wickedness”
inside the religious leaders (verse 28).
Once again, they appear to obey God, but their hearts are far from Him (see Matthew 15:7–9 and Isaiah 29:13).
Jesus concludes His seven-fold rebuke by telling the religious leaders that they are just like their fathers,
who persecuted the prophets of old.
In building monuments to the prophets, they testify against themselves,
openly admitting that it was their ancestors who killed the prophets (Matthew 23:29–31).
Although they arrogantly claim that they would not have done so, they are the ones who will soon plot the murder of the Son of God Himself
(Matthew 26:4).
Jesus’ words are harsh because there was so much at stake.
Those who followed the Pharisees and scribes were being kept from following God.
So much of the teaching in Jesus’ day was in direct contradiction of God’s Word (see Matthew 15:6).
The religious leaders made a mockery out of following God.
They did not truly understand God’s ways, and they led others away from God.
Jesus’ desire was that people would come to know God and be reconciled with Him.
In Matthew 11:28–30 Jesus said, “Come to me, all you who are weary and burdened, and I will give you rest.
Take my yoke upon you
and learn from me, for I am gentle and humble in heart,
and you will find rest for
your souls. For my yoke is easy and my burden is light.”
Unlike the burdens the scribes and Pharisees laid on the people in a human effort to gain reconciliation with God,
Jesus gives true rest.
The religious leaders spread lies covered in a veneer of godliness
(John 8:44);
Jesus spoke harshly against them because He came to bring life
(John 10:10).
Also, the word woe carries with it a tinge of sorrow. There is an element of imprecation, to be sure, but with it an element of compassionate sadness.
The seven woes that Jesus pronounces on the religious leaders are solemn declarations of future misery.
The stubbornness of the sinners to whom He speaks is bringing a judgment to be feared.
The scribes and Pharisees are calling down God’s wrath upon themselves, and they are to be pitied.
Immediately after Jesus’ rebuke of the scribes and Pharisees, we see Jesus’ compassion.
He asks, “How will you escape being condemned to hell?” (Matthew 23:33).
Jesus then expresses His desire to gather the people of Israel to Himself for safety,
if only they were willing (verse 37).
God longs for His people to come to Him
and find forgiveness. Jesus was not harsh to be mean.
He was not having a temper tantrum.
Rather, love guided His actions. Jesus spoke firmly against the deception of Satan out of a desire
for people to know truth and find life in Him.
In Him we have redemption through His blood…”
The only way
to redeem humanity is through the blood of Jesus.
“To redeem” means to rescue,
that is to remove lives from the hand of the executioner.
Revelation 7:14
In the prior verse, an unnamed elder asks John to name the people he sees.
The purpose of this is not to gain information, but to prompt a response from John. According to this verse, John answered the elder wisely.
He did not know the identity of the white-robed multitude. So, he simply said, "Sir, you know." Although John accompanied Jesus for three years as a disciple and listened to Jesus' teachings, he did not know everything. Nor can believers today know everything. However, we are accountable for what we do know (Luke 12:48).
The elder informed John that the multitude
was coming out of the great tribulation and had been washed in the blood of the Lamb.
Jesus had described the time before His coming to earth to reign.
He said it would be a time of famines, religious deception, international warfare, afflictions and death, stellar and global catastrophes, and persecution
(Matthew 24).
He also promised that "the one who endures to the end will be saved (Matthew 24:13).
All who belong to the
white-robed multitude had endured the perils of the tribulation
and had come through them safely.
Psalm 96 may hold the key to understanding why worship has continuously evolved throughout history, and new songs have ever been written and sung to the Lord. The psalmist declared, “O sing unto the LORD a new song: Sing unto the LORD, all the earth. Sing unto the LORD, bless his name” (Psalm 96:1–2, KJV).
Many other psalms unite in the refrain: “Sing to the LORD a new song, for he has done marvelous things; his right hand and his holy arm have worked salvation for him” (Psalm 98:1). David intoned, “I will sing a new song to you, my God; on the ten-stringed lyre I will make music to you” (Psalm 144:9). “Sing to him a new song; play skillfully, and shout for joy,” insists Psalm 33:3. Again and again, God’s people are encouraged to “Praise the LORD. Sing to the LORD a new song, his praise in the assembly of his faithful people” (Psalm 149:1).
In each of these passages, new means “original,” “fresh,” “one of a kind,” and “never seen before,” or, in this case, “never heard before.”
God is a creative God. He’s always doing something new—like saving, intervening, answering prayers, and working miracles.
Through the prophet Isaiah, God said, “Forget the former things; do not dwell on the past.
See, I am doing a new thing! Now it springs up; do you not perceive it?
I am making a way in the wilderness and streams in the wasteland” (Isaiah 43:18–19).
Right before this, the Lord declared, “Behold, the former things have come to pass, and new things I now declare; before they spring forth
I tell you of them. Sing to the LORD a new song, his praise from the end of the earth” (Isaiah 42:9–10, ESV).
When we are born into the family of God, He makes us new creatures in Jesus Christ.
The apostle Paul explained, “The old has gone, the new is here!” (2 Corinthians 5:17; see also Galatians 6:15). To the Corinthians, Paul said, “For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago” (Ephesians 2:10).
One thing our inventive God loves is for His newly created people to express innovative, spontaneous, and unrehearsed praise and thanks to Him. Singing unto the Lord a new song is the natural reaction of an individual who is newly saved and transformed by the Lord: “He put a new song in my mouth, a song of praise to our God. Many will see and fear, and put their trust in the LORD” (Psalm 40:3, ESV).
The “new song” we sing does not have to be a newly composed worship number. The new song is merely a fresh response of praise and thanks—one that matches the freshness of God’s goodness and mercy, which are “new every morning” (Lamentations 3:23). A new song springs forth unrehearsed from the heart of a worshiper who has been struck anew with wonder at the greatness of God and the salvation He has provided. When we see the mighty hand of God working in a way we’ve never observed before, we can’t help but burst forth with a song we’ve never sung before.
A new song has been heard from people of every generation—sung by a choir of born-again believers who have tasted and seen the goodness and salvation of the Lord. From days of old and for all eternity, followers from every tribe, language, people, and nation sing unto the Lord a new song (Revelation 5:9). Throughout the earth and before the throne of God in heaven, we can hear the redeemed singing a new song to the Lord (Revelation 14:3).
Jesus warned us that “false Christs and false prophets” will come and will attempt to deceive even God’s elect (Matthew 24:23-27; see also 2 Peter 3:3 and Jude 17-18). The best way to guard yourself against falsehood and false teachers is to know the truth. To spot a counterfeit, study the real thing. Any believer who “correctly handles the word of truth” (2 Timothy 2:15) and who makes a careful study of the Bible can identify false doctrine. For example, a believer who has read the activities of the Father, Son, and Holy Spirit in Matthew 3:16-17 will immediately question any doctrine that denies the Trinity. Therefore, step one is to study the Bible and judge all teaching by what the Scripture says.
Jesus said “a tree is recognized by its fruit” (Matthew 12:33).
When looking for “fruit,” here are three specific tests to apply to any teacher to determine the accuracy of his or her teaching:
1) What does this teacher say about Jesus? In Matthew 16:15-16, Jesus asks, “Who do you say I am?” Peter answers, “You are the Christ, the Son of the living God,” and for this answer Peter is called “blessed.” In 2 John 9, we read, “Anyone who runs ahead and does not continue in the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son.” In other words, Jesus Christ and His work of redemption is of utmost importance; beware of anyone who denies that Jesus is equal with God, who downplays Jesus’ sacrificial death, or who rejects Jesus’ humanity. First John 2:22 says, “Who is the liar? It is the man who denies that Jesus is the Christ. Such a man is the antichrist—he denies the Father and the Son.”
2) Does this teacher preach the gospel? The gospel is defined as the good news concerning Jesus’ death, burial, and resurrection, according to the Scriptures (1 Corinthians 15:1-4). As nice as they sound, the statements “God loves you,” “God wants us to feed the hungry,” and “God wants you to be wealthy” are not the complete message of the gospel. As Paul warns in Galatians 1:7, “Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ.” No one, not even a great preacher, has the right to change the message that God gave us. “If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!” (Galatians 1:9).
3) Does this teacher exhibit character qualities that glorify the Lord? Speaking of false teachers, Jude 11 says, “They have taken the way of Cain; they have rushed for profit into Balaam’s error; they have been destroyed in Korah’s rebellion.” In other words, a false teacher can be known by his pride (Cain’s rejection of God’s plan), greed (Balaam’s prophesying for money), and rebellion (Korah’s promotion of himself over Moses). Jesus said to beware of such people and that we would know them by their fruits (Matthew 7:15-20).
For further study, review those books of the Bible that were written specifically to combat false teaching within the church: Galatians, 2 Peter, 1 John, 2 John, and Jude. It is often difficult to spot a false teacher/false prophet. Satan masquerades as an angel of light (2 Corinthians 11:14), and his ministers masquerade as servants of righteousness (2 Corinthians 11:15). Only by being thoroughly familiar with the truth will we be able to recognize a counterfeit.
Until we all reach unity in the faith
and in the knowledge of the Son of God
and become mature,
attaining to the whole measure of the
fullness of Christ.
In Romans 11 Paul makes a compelling observation—an affirmation he refers to as a mystery—that a partial hardening has happened until “the fullness of the Gentiles has come in” (Romans 11:25, ESV). The context helps us understand the meaning of the partial hardening and what is the fullness of the Gentiles.
In the first eleven chapters of Romans, Paul catalogs the mercies of God in God’s provision of righteousness through the gospel. First, in Romans 1:1—3:20 Paul considers the universal human need for God’s righteousness, as all are unrighteous and separated from God. Then in Romans 3:21—4:25 Paul lays out how God applied righteousness through faith to all who believe in Jesus, outlining three different and significant types of descendants of Abraham: 1) ethnic Israel (Romans 4:1), 2) believing Gentiles (Romans 4:11), and 3) believing Jews (Romans 4:12). These three sets of descendants of Abraham are especially important for understanding the partial hardening and the fullness of the Gentiles that Paul talks about in Romans 11.
Romans 5—8 discusses the implications of that righteousness applied in freeing believers from the penalty and bondage of sin (Romans 5—7) and assuring them of a present and future of reconciliation and peace with God (Romans 8). At the end of Romans 8 is a powerful affirmation of the believer’s eternal security—God will keep His promises to those who have believed in Jesus Christ, and they will never be separated from the love of Christ (Romans 8:35).
While discussing these mercies of God, Paul seems to anticipate that his readers might wonder why, if God is so faithful to restore those who believe in Jesus, God’s promises of restoration to Israel do not seem to be fulfilled yet. Simply put, if God is faithful, and if His promises to believers are trustworthy, then why is He not keeping His promises to Israel? It is to answer this concern that Paul writes Romans 9—11, as he introduces the ideas of a partial hardening of Israel and the fullness of the Gentiles (Romans 11:25).
In Romans 9 Paul expresses his love for his Jewish brethren (Romans 9:1–5) and recognizes that the covenant promises are to be fulfilled to a specific group of Abraham’s descendants. Paul shows the distinct groups by highlighting God’s choosing of Abraham, Isaac, and Jacob and affirms that God’s blessing would be for those descendants who believe in the Messiah (Romans 9:33). Salvation would not only be for believing Jews, though, as Gentiles could also call upon the name of the Lord for salvation (Romans 10:12–13). While there are believing Jews and Gentiles, Paul explains that the nation of Israel as a whole has not yet received her Messiah (Romans 10:18—11:10), but they will one day be saved through believing in their Messiah (Romans 11:26).
In the meantime, Paul explains that there is a partial hardening of the nation—that many will refuse the Messiah—until the fullness of the Gentiles occurs. Israel’s hardening will continue until the divinely set number of Gentiles are saved: “Some of the people of Israel have hard hearts, but this will last only until the full number of Gentiles comes to Christ” (Romans 11:25, NLT).
Paul recognized that Israel’s failure to accept the Messiah when He came offering the kingdom represented blessing for the Gentiles because, instead of setting up that kingdom on earth at that time, Christ died to pay for the sins of all. In so doing, Christ fulfilled the promise God made to Abraham that in Abraham’s seed all the peoples of the earth will be blessed (Genesis 12:3b). That partial hardening of Israel also represented a shift in focus to the announcement of salvation to the Gentiles. Paul acknowledged himself as an apostle to the Gentiles (Romans 11:13) and sought that many Gentiles would come to know Christ so those promises could be fulfilled and then the Jewish people might return to their Messiah (Romans 11:14–15). Paul alluded to this in 2 Timothy 4:17 when he expressed gratitude for God’s sustaining him so that Paul might fulfill his ministry and that all the Gentiles might hear.
Even though God’s promises to save the nation of Israel are not presently being fulfilled, Paul recognizes that God will keep those promises after the fullness of the Gentiles. Paul seems to be building on the foundation of Daniel 9, in which is revealed a 490-year prophetic timeline after which God will accomplish His covenant blessings for Israel. After the first 483 years of the timeline, the Messiah was cut off (Daniel 9:26a), signaling a shift in the focus away from Israel as Gentiles (Rome) would dominate, and there would be wars and desolation. But one day in the future, the ruler who would be known as the Antichrist would make a seven-year agreement with Israel. That last seven years of the timeline would begin to return the focus back to Israel and would conclude the times of the Gentiles of which Jesus spoke in Luke 21:24.
The fullness of the Gentiles in Romans 11:25 reminds us of God’s global focus (with the universal proclamation of the gospel of salvation) and chronology (with the times of the Gentiles not yet complete). One day, the fullness of the Gentiles will be complete, and God will deliver the nation of Israel. Anyone who might have doubts about God’s faithfulness in keeping His promises can consider these passages as important reminders that God has a detailed plan that He is fulfilling patiently and carefully.
The words that Jesus, God the Son, spoke were given to Him by God the Father. Jesus told His disciples, “And remember, my words are not my own. What I am telling you is from the Father who sent me” (John 14:24, NLT). Jesus and the Father are one (John 10:30; 17:11); therefore,
the word of Christ is the Word of God. Likewise, the message of the gospel is the Word of God (Mark 1:14; 1 Peter 1:25).
Earlier in his greeting, Paul testified that “the word of the truth” or “the gospel,” which the Colossians had received, was “bearing fruit and increasing” since the day they first heard and understood “the grace of God in truth” (Colossians 1:5–6, ESV).
Holiness and unity, both individually and in the body of Christ, are cultivated when we let the word of Christ make its home in us—when we give the truth of God’s Word ample, comfortable space in our hearts and lives through teachings and Bible study, counseling one another with its wisdom, singing psalms, hymns, and spiritual songs (Colossians 3:16), and meditating on it day and night (Psalm 1:1–2).
Another way we might understand the word of Christ is as the sum of Christian doctrine, or the gospel in its broadest sense as presented by Jesus Christ and the Spirit of Christ. Paul clarified, “I want you to know, brothers and sisters, that the gospel I preached is not of human origin” (Galatians 1:11; see also Hebrews 2:3; 1 Corinthians 7:10).
The gospel Paul preached was the word of Christ delivered by the Spirit of Christ.
God’s Word is meant to permeate our lives so profoundly that it takes up permanent residence. This abiding infilling is made possible through the indwelling Holy Spirit, who reminds us of everything Jesus said and did (John 14:26; 16:13). As we let the word of Christ dwell in us richly and are filled with the Holy Spirit (Ephesians 5:18–20), we become living representatives of the Lord Jesus Christ for God’s glory in whatever we say and do (see Colossians 3:17, 23; 1 Corinthians 10:31; Romans 8:11; 2 Corinthians 6:16). The life of a born-again believer, fully submitted to God and occupied by Christ, “will last forever because it comes from the eternal, living word of God . . . and that word is the Good News that was preached to you” (1 Peter 1:23–25, NLT).
…12to equip the saints for works of ministry and to build up the body of Christ, 13until we all reach unity in thefaith and in the knowledge of the Son of God, as we mature to the full measure of the stature of Christ. 14Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming.…
Colossians 1:28
We proclaim Him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Christ.
Philippians 3:14
I press on toward the goal to win the prize of God’s heavenly calling in Christ Jesus.
1 Corinthians 14:20
Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be mature.
Hebrews 5:14
But solid food is for the mature, who by constant use have trained their senses to distinguish good from evil.
2 Corinthians 3:18
And we, who with unveiled faces all reflect the glory of the Lord, are being transformed into His image with intensifying glory, which comes from the Lord, who is the Spirit.
Romans 8:29
For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers.
1 Corinthians 13:10-12
but when the perfect comes, the partial passes away. / When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I set aside childish ways. / Now we see but a dim 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.
Colossians 2:2
that they may be encouraged in heart, knit together in love, and filled with the full riches of complete understanding, so that they may know the mystery of God, namely Christ,
1 John 3:2
Beloved, we are now children of God, and what we will be has not yet been revealed. We know that when Christ appears, we will be like Him, for we will see Him as He is.
Hebrews 6:1
Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from dead works, and of faith in God,
1 Peter 2:2
Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation,
2 Peter 3:18
But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and to the day of eternity. Amen.
Matthew 5:48
Be perfect, therefore, as your heavenly Father is perfect.
John 17:23
I in them and You in Me—that they may be perfectly united, so that the world may know that You sent Me and have loved them just as You have loved Me.
1 Corinthians 2:6
Among the mature, however, we speak a message of wisdom—but not the wisdom of this age or of the rulers of this age, who are coming to nothing.
Ephesians 4:3,5
Endeavouring to keep the unity of the Spirit in the bond of peace…
Jeremiah 32:38,39
And they shall be my people, and I will be their God: …
Ezekiel 37:21,22
And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: …
Isaiah 53:11
He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
Matthew 11:27
All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
John 16:3
And these things will they do unto you, because they have not known the Father, nor me.
Ephesians 4:12
For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
Ephesians 2:15
Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, somaking peace;
1 Corinthians 14:20
Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
Ephesians 1:23
Which is his body, the fulness of him that filleth all in all.
The phrase earthly treasures originates from Matthew 6:19, “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal” (ESV). That command is linked to the one in the next verse, “But lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.”
Jesus contrasts earthly treasures with their heavenly counterpart, clearly stating that the latter is more important. Heavenly treasures are eternal, while earthly treasures are temporary and can be destroyed.
The term earthly treasures refers to material wealth and possessions. Treasures encompass anything of significant value, and in the context of Matthew 6:19, it includes riches and assets on earth. Houses, cars, and even clothes fall under earthly treasures. In ancient times, the wealthy prized items like clothing, gold, silver, raiment, etc. Modern definitions of wealth may vary slightly from the ancient priorities, but there is an overlap.
Jesus’ teaching on earthly treasures is part of the Sermon on the Mount.
the beginning of Matthew 6, Jesus demonstrates how to properly carry out righteous practices like giving, fasting and prayer.
He then turns His attention to the subject of money.
Other parts of Scripture suggest the wisdom of proper financial management and savings
(Proverbs 13:11, 22; Genesis 41:25–36; Matthew 25:14–30).
We should also note the fleeting nature of money and possessions.
As the modern saying goes,
“You can't take it with you.”
Instead of hoarding money and endlessly acquiring earthly possessions, our focus should be on what God considers most important.
After all, our heart is where our treasure lies (Matthew 6:21). Righteousness, wisdom, justice, peace, and love have more eternal value
We store up heavenly treasures by channeling our resources toward godly concerns.
Several biblical passages support Jesus’ teachings on earthly treasures. In his instruction to Timothy, Paul writes,
Command those who are rich in this present world not to
be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God,
who richly provides us with everything for our enjoyment.
Command them to do good, to be rich in good deeds,
and to be generous and willing to share. In this way,
they will lay up treasure
for themselves as a firm foundation for the coming age,
so that they may take hold of the life that is truly life
(1 Timothy 6:17–19).
The writer of Hebrews also exhorts us to live a life free from the love of money (Hebrews 13:5). Paul refers to this love as “a root of all kinds of evil” (1 Timothy 6:10),
while Solomon regards it as vanity (Ecclesiastes 5:10).
To Jesus, our perspective on earthly treasures matters. He told parables about the rich fool (Luke 12:16–21), the talents (Matthew 25:14–30), and the unjust steward (Luke 16:1–13), all of which deal with the fleeting nature of money, the dangers of materialism, and the importance of responsible stewardship. We are to serve God, not money (Matthew 6:24).
The Parable of the Rich Fool can be found in Luke 12:13–21. The key to understanding this parable is in verse 15 (and later summarized in verse 21).
Luke 12:15 says, “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions.”
Jesus says this to the man who asked Him to arbitrate between him and his brother.
In ancient times, the firstborn was guaranteed a double portion of the family inheritance.
More than likely, the brother who was addressing Jesus was not the firstborn and was
asking for an equal share of the inheritance.
Jesus refuses to arbitrate their dispute and gets to the heart of the matter:
Covetousness! Jesus warns this person, and all within earshot, that our lives are not to be about gathering wealth.
Life is so much more than the “abundance of possessions.”
Jesus proceeds to tell the man the Parable of the Rich Fool.
This person was materially blessed by God; his land “produced plentifully” (verse 16).
As God continued to bless the man, instead of using his increase to further the will of God,
all he was interested in was managing
his increase and accumulating his growing wealth.
So the man builds larger barns
in place of the existing ones and starts planning an early retirement.
Unbeknownst to him, this was his last night on planet earth.
Jesus then closes the story by saying,
“So is the one who lays up treasure for himself and is not rich toward God.”
God says to the man in the story, “And the things you have prepared, whose will they be?”
This echoes the thought expressed
in Ecclesiastes 2:18 (“I hated all my toil in which I toil
under the sun,
seeing that I must leave it to the man who will come after me”).
You see it all the time in people who are singularly devoted to the accumulation of wealth.
What happens to all that wealth when they die?
It gets left behind to others who didn’t earn it and won’t appreciate it.
Furthermore,
if money is your master, that means
God is not
(Matthew 6:24)
(Psalm 62:10)
The Bible also says there is one who gives freely and grows all the richer
(Proverbs 11:24).
Finally, the Bible says we are
to honor God with
the first fruits of our increase
(Proverbs 3:9–10).
The point is clear; if we honor God with what He has given us, He will bless with more so that we can honor Him with more.
There is a passage in 2 Corinthians that summarizes this aptly (2 Corinthians 9:6–15). In that passage
Paul says,
“And God is able to provide you with every
blessing in abundance,
so that having all contentment in all things
at all times,
you may abound in every good work.”
The book of Ecclesiastes
starts out with a startling exclamation:
“‘Meaningless! Meaningless!’
says the Teacher.
‘Utterly meaningless!
Everything is meaningless’”
(Ecclesiastes 1:2).
Solomon in his old age has found everything in this world to be empty and void of meaning. This lament becomes
the theme of the whole book.
Saying that everything is meaningless sounds depressing, but we must keep Solomon’s point of view in mind.
This is found in Ecclesiastes 1:14:
“I have seen all the things that are done under the sun; all of them are meaningless,
a chasing after the wind.”
The key phrase is under the sun,
which is repeated throughout the book.
Solomon is sharing an earth-bound perspective.
He is only considering life “under the sun”;
that is, a human life lived to the exclusion of any consideration of God.
From that godless perspective, everything is indeed “meaningless.”
In the book of Ecclesiastes,
Solomon discusses ten vanities—ten things that are
“meaningless”
when considered from the limited point of view
of “under the sun.”
Without God,
human wisdom is meaningless (2:14–16); labor (2:18–23); amassing things (2:26); life itself (3:18–22); competition (4:4);
selfish overwork (4:7–8); power and authority (4:16); greed (5:10); wealth and accolades (6:1–2);
and perfunctory religion (8:10–14).
When Solomon says,
“Everything is meaningless,” he did not mean that
everything in the world is of zero value.
Rather,
his point is that all human efforts
apart from God’s will
are meaningless.
Solomon had it all, and he had tried everything,
but when he left God out
of the equation, nothing satisfied him.
There is purpose in life,
and it is
found in knowing God and keeping
His commands.
That’s why Solomon ends his book this way:
“Now all has been heard;
here is the conclusion of the matter:
Fear God and keep his commandments,
for this is the duty of all mankind”
(Ecclesiastes 12:13).
Jesus had just finished explaining
to the
disciples the meaning of
the Parable of the Wheat and the Tares,
and these two short parables are a continuance
of His discussion of
the “kingdom of heaven.”
He expressed truths about the kingdom
the kingdom of heaven is of
inestimable value.
Both parables involve a man who sold all he had
to possess the kingdom.
The treasure and the pearl represent Jesus Christ and the
salvation He offers.
And while we cannot pay for salvation by selling all our worldly goods, once we have found the prize, we are willing to give up everything to possess it.
But what is attained in exchange is so much more valuable that it is comparable to trading an ounce of trash for a ton of diamonds (Philippians 3:7-9).
In both parables, the treasures are hidden, indicating that spiritual truth is missed by many and cannot be found by intelligence or power or worldly wisdom.
Matthew 13:11-17 and 1 Corinthians 2:7-8, 14 make it clear that the mysteries of the kingdom
are hidden from some who are unable to hear, see, and comprehend these truths. The disobedient reap the natural consequences of
their unbelief—spiritual blindness.
Those whose eyes are opened by the Spirit do discern
spiritual truth, and they,
like the men in the parable, understand its great value.
Notice that the merchant stopped seeking pearls when he found the pearl of great price.
Eternal life, the incorruptible inheritance, and the love of God through Christ constitute the pearl which, once found, makes further searching unnecessary.
Christ fulfills our greatest needs, satisfies our longings, makes us whole and clean before God, calms and quiets our hearts, and gives us hope for the future.
The “great price,”
of course, is that which was paid
by Christ
for our redemption.
He emptied Himself of His glory,
came to earth in the form
of a lowly man
and shed His precious blood on the cross
to pay the penalty for our sins.
“Renewing your mind"
refers to transforming your way of thinking by
aligning it with God's word,
which allows you to better discern and understand
what God's will is for your life;
this concept is primarily found in Romans 12:2,
which says
"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."
Luke 9:62,
Jesus says,
"No one who puts his hand to the plow and looks back
is fit for the kingdom of God.".
It means that to fully commit to following Jesus
and
entering the "kingdom of God,"
one must completely turn
away from their old life and not look back
with longing or hesitation,
signifying a complete dedication
to God's will
(Psalm 14:1; Matthew 7:26, (John 12:48; Hebrews 2:2-4).
Jesus said, “If you love Me, you will keep My commandments. And I will ask the Father, and He will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him. You know Him, for He dwells with you and will be in you” (John 14:15-17). Paul echoed this when he told the believers in Rome, “Those who are in the flesh cannot please God.
You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to Him”
Romans 8:8-9
Those outside of Christ are not of God because their lives are steeped in the things of the world with all its passions, their eyes blind to the Spirit of God.
(1 John 2:15-16).
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.
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 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.
While the King James Version retains the term Mammon in Matthew 6:24, other versions
translate the Greek as “money,” “wealth,” or “riches.”
The city of Babylon (Revelation 18),
with all its avarice and greed, is a description of a world given over to
the spirit of Mammon.
Just as Wisdom is personified in Proverbs 1:21–33, Mammon is personified in Matthew 6:24 and Luke 16:13.
Jesus’ words here show a powerful contrast between the worship of the material world and the worship of God.
When we envy others’ wealth, are anxious over potentially unmet needs, disobey God’s directives about the use of wealth, or fail to trust God’s love and faithfulness, our thinking is out of balance concerning material wealth.
In the Sermon on the Mount, Jesus teaches about our relationship to material goods.
He says, “Do not store up for yourselves treasures on earth. . . . But store up for yourselves treasures in heaven. . . . For where your treasure is, there your heart will be also. . . . No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money [mammon]” (Matthew 6:19–24).
The apostle Paul writes of the godly perspective toward mammon: “Godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6: 6–10).
Solomon writes of the futility of chasing after mammon: “Whoever loves money never has enough; whoever loves wealth is never satisfied with their income. This too is meaningless” (Ecclesiastes 5:10). Lust of any kind is insatiable, no matter how much time or effort is poured into the pursuit of the object of lust.
In Luke 16:14–15, Jesus rebukes those who refused to hear His admonition to choose God over mammon: “The Pharisees, who loved money, heard all this and were sneering at Jesus. He said to them, ‘You are the ones who justify yourselves in the eyes of others, but God knows your hearts. What people value highly is detestable in God’s sight.’”
The parable of the rich fool (Luke 12:13–21) is the story of a man who lives to increase his wealth yet in
the end he loses his soul because he “is not rich toward God” (verse 21).
Mark 4:19 warns of the deceitfulness of mammon and its ability
to “choke the Word, making it unfruitful.”
Mammon cannot produce peace in us, and it certainly cannot produce righteousness. A love of money shows we are out of balance in our relationship to God. Proverbs 8:18 speaks of true, lasting riches: “With me [Wisdom] are riches and honor, enduring wealth and prosperity.”
Jesus teaches us in Matthew 6:19–34 to not worry about our physical needs, about houses or clothes or food,
but to “seek first his kingdom and his righteousness, and all these things will be given to you as well” (verse 33).
In speaking to His disciples about a coming time Jesus mentioned what happened to Lot’s wife and the destruction of Sodom and Gomorrah. “Remember Lot’s wife!” He said. “Whoever tries to keep their life will lose it, and whoever loses their life will preserve it” (Luke 17:32–33).
The story of Lot and his wife is found in Genesis 19. God had determined to destroy Sodom and Gomorrah for their wickedness (Genesis 18:16–33), and two angels warned Abraham’s nephew Lot to evacuate the city so he and his family would not be destroyed. In Genesis 19 we read, The two [angels in the form of] men said to Lot, ‘Do you have anyone else here—sons-in-law, sons or daughters, or anyone else in the city who belongs to you? Get them out of here, because we are going to destroy this place. The outcry to the LORD against its people is so great that he has sent us to destroy it’” (verses 12–13).
At dawn the next day, the angels hurried Lot and his family out of Sodom so they would not be destroyed with the city. When Lot hesitated, “the men grasped his hand and the hands of his wife and of his two daughters and led them safely out of the city, for the LORD was merciful to them.
As soon as they had brought them out, one of them said,
‘Flee for your lives! Don’t look back, and don’t stop anywhere in the plain!
Flee to the mountains or you will be swept away!’” (Genesis 19:16–17).
When the family arrived in Zoar, “the Lord rained down burning sulfur on Sodom and Gomorrah—from the Lord out of the heavens” (Genesis 19:24).
But, then, in disobedience to the angel’s command, “Lot’s wife looked back, and she became a pillar of salt” (verse 26).
Lot’s wife lost her life because she “looked back.”
This was more than just a glance over the shoulder; it was a look of longing that indicated reluctance to leave or a desire to return.
Whatever the case, the point is she was called to desert everything to save her life,
but she could not let go, and she paid for it with her life.
In Judaism, Lot’s wife became a symbol for a rebellious unbeliever.
Jesus cites this story in Luke 17, as He describes a future event: “It was the same in the days of Lot.
People were eating and drinking, buying and selling, planting and building.
But the day Lot left Sodom, fire and sulfur rained down from heaven and destroyed them all.
It will be just like this on the day the Son of Man is revealed.
On that day no one who is on the housetop, with possessions inside, should go down to get them.
Likewise, no one in the field should go back for anything.
Remember Lot’s wife!
Whoever tries to keep their life will lose it, and whoever loses their life will preserve it” (verses 28–33).
When “the Son of Man is revealed,” it will be time for people to flee.
There will be no time to take anything along. If you see the sign when you are on the roof (a rooftop deck with exterior stairs was a common feature of houses at the time),
you should not even take time to go into the house to gather up your possessions.
You need to get out and “don’t look back.”
Lot’s wife is the example of what will happen if you do. If you try to save your life (that is, your things that your life is made up of), you will lose everything.
Leave it all to save your life.
The scenario is similar to a person who wakes up in the middle of the night to find the house in flames. That person might be tempted to run around and gather up valuable items, but the delay might prevent escape—all the things will be lost, as well as the person’s life. It is better to leave it all behind and get out with your life.
The revelation of the Son of Man is the event in view in Luke 17.
Mark 13:14–16 records much the same message without the mention of Lot’s wife.
There, the sign is “the abomination that causes desolation” (see also Matthew 24:15–18). Finally, Jesus mentions a similar situation
in Luke 21:20–21: “When you see Jerusalem being surrounded by armies, you will know that its desolation is near.
Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country not enter the city.”
It would seem that “the day the Son of Man is revealed,” “the abomination that causes desolation,” and “Jerusalem surrounded by armies”
all refer to the signal that it is time to flee.
Outside of Luke 17, the warnings to flee are found in the context of the destruction of the temple in Jerusalem (see Luke 21:5–7 and Mark 13:1–4). In Matthew 24:1–3, Jesus also deals with the destruction of the temple, except there the disciples also ask specifically about “the sign of your coming and the end of the age.”
Jewish believers in the first century faced persecution from Rome, often at Jewish instigation. As long as Christians were considered a sect of Judaism, they enjoyed religious freedom as Jews. However, as they were denounced by Jewish leaders and no longer considered part of Judaism, the full force of Roman expectations applied to them, including the requirement to affirm the creed “Caesar is Lord” and offer sacrifices to Caesar.
If Christians failed to do this, they could be punished, imprisoned,
or even killed.
As a result, believing Jews faced continual pressure
to “go back to the temple.”
The book of Hebrews encourages
believing Jews to remain true to Christ and not return
to the Old Covenant system of
the temple, priests, and sacrifices. Hebrews explains that
the Old Covenant has passed
There may have been some believing Jews in Judea who still had some attachment to the temple.
In Luke 17, Jesus warns that there will come a time when they see a symbol of impending judgment, and
they will need to get out of the area as quickly as possible.
Just as God rained down wrath on Sodom and Gomorrah, He will judge Jerusalem.
The coming wrath is no time for divided loyalties.
While many believed that God would never allow the temple to be destroyed,
Jewish Christians knew that the usefulness of the temple had passed and its days were numbered.
They could stay on in Jerusalem and witness of the resurrected Christ,
but when they saw that judgment was about to fall,
they knew to get out.
By abandoning everything and getting out of the city,
the Christians not only saved their lives
but also gave testimony to the fact that the Old Covenant had been replaced by the New.
A similar sentiment is expressed by Jesus
in other contexts, although Lot’s wife is not mentioned.
Jesus said,
“No one who puts a hand to the plow and looks back is fit for service in the kingdom of God”
(Luke 9:62).
In context, Jesus is talking about people who want to follow Him
but are hindered by their concern for other things.
It is not just that they look back, but they have divided loyalties,
like Lot’s wife.
Jesus also used the statement “whoever wants to save his life shall lose it” in a number of different contexts (Matthew 10:39; 16:25; Mark 8:35, Luke 9:24; 17:33).
Regardless of the specifics of the context, following Jesus requires turning our backs on the “life” that this world offers.
Attempting to “save your life” is the same as “looking back.”
Attachment to our “old life” will cause us to lose our lives, and Lot’s wife is the illustration and example
that we would do well to remember.
According to the Hebrew lexicon, the term unleavened bread is derived from the word matzoh, which means "bread or cake without leaven." The lexicon also states that matzoh is in turn derived from a word which means "to drain out or suck."
In referring to this second Hebrew word, the lexicon states, "In the sense of greedily devouring for sweetness."
So it is quite possible that unleavened bread, while it may have been heavy and flat, may also have been sweet to the taste.
In the Bible, leaven is almost always symbolic of sin.
Like leaven that permeates the whole lump of dough, sin will spread in a person, a church, or a nation, eventually overwhelming and bringing its participants into its bondage and eventually to death
(Galatians 5:9).
Romans 6:23 tell us that
“the wages of sin is death,”
which is
God’s judgment for sin, and this is the reason
that Christ died--
to provide a way out
of this judgment for sin if man will
repent of his sins,
accept Christ as his Passover sacrifice,
and have his heart changed so that he can
conform his life to what God commands.
2 Corinthians 3:6 refers to believers
in Christas
ministers of the New Covenant.
The New Covenant
is a new relationship
between God and humanity
that
Jesus Christ established
The true
gospel
is the good news
that God saves sinners.
Man is by nature sinful and separated from God with no hope
of remedying that situation.
But God,
by His power, provided the means
of man’s redemption in
the death, burial and resurrection of
the Savior, Jesus Christ.
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.
Peter’s weakness had caused him to be “devoured” momentarily as he denied his Lord because
he hadn’t been prepared and he underestimated his own weakness.
A second reason for Peter’s failure was fear. 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 persecution that Jesus was suffering.
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.
James writes of the doubting person that he is “like a wave of the sea, blown and tossed by the wind.
Jesus had in mind such a person when He spoke of the one who tries to serve two masters (Matthew 6:24).
Those who are double-minded do not have the faith spoken of in Hebrews 11:1, 3: “Now faith is being sure of what we hope for and certain of what we do not see. . . .
By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible.”
We cannot be both “certain” and doubting, as is the double-minded person.
Jesus declared, “No one can serve two masters.
He will be devoted to the one and despise the other”
You cannot serve both God and money
(Matthew 6:24).
God freely gives what is good to those who ask Him (Luke 11:9–12),
and it’s good to ask for an increase of faith
(Luke 17:5; Mark 9:24).
The truth of biblical
Christianity is that God
uses the believer, not the other way around
Prosperity theology sees the Holy Spirit as a power to be put to use for whatever the believer wills.
The Bible teaches that the Holy Spirit is a Person who enables the believer to do God’s will.
The prosperity gospel movement closely resembles some of the destructive greed sects that infiltrated the early church.
Paul and the other apostles were not accommodating to or conciliatory with the false teachers who propagated such heresy.
They identified them as dangerous false teachers and urged Christians to avoid them.
Paul warned Timothy about such men in 1 Timothy 6:5, 9-11. These men of “corrupt mind” supposed godliness was a means of gain and their desire for riches was a trap that brought them “into ruin and destruction” (v. 9). The pursuit of wealth is a dangerous path for Christians and one which God warns about: “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (v. 10).
If riches were a reasonable goal for the godly, Jesus would have pursued it.
But He did not, preferring instead to have no place to lay His head (Matthew 8:20) and teaching His disciples to do the same.
It should also be remembered that the only disciple concerned with wealth was Judas.
Paul said covetousness is idolatry (Ephesians 5:5) and instructed the Ephesians to avoid anyone who brought a message of immorality or covetousness (Ephesians 5:6-7).
Prosperity teaching prohibits God from working on His own, meaning that God is not Lord of all because He cannot work until we release Him to do so.
Faith, according to the Word of Faith doctrine, is not submissive trust in God; faith is a formula by which we manipulate
the spiritual laws that prosperity teachers believe govern the universe.
As the name “Word of Faith” implies, this movement teaches that faith is a matter of what we say
more than whom we trust or what truths we embrace and affirm in our hearts.
A favorite term of prosperity gospel teachers is “positive confession.” This refers to the teaching that words themselves have creative power.
What you say, prosperity teachers claim, determines everything that happens to you.
Your confessions, especially the favors you demand of God, must all be stated positively and without wavering.
Then God is required to answer (as though man could require anything of God!).
Thus, God’s ability to bless us supposedly hangs on our faith. James 4:13-16 clearly contradicts this teaching: “Now listen, you who say, ‘Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.’ Why, you do not even know what will happen tomorrow.
What is your life?
You are a mist that appears for a little while and then vanishes.”
Believers, especially leaders in the church (1 Timothy 3:3), are to be free from the love of money (Hebrews 13:5). The love of money leads to all kinds of evil (1 Timothy 6:10).
Jesus warned, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15).
In sharp contrast to the prosperity gospel emphasis on gaining money and possessions in this life,
Jesus said, “Do not store up for yourselves treasures on earth, where moth and rust destroy,
and where thieves break in and steal” (Matthew 6:19).
The irreconcilable contradictions between prosperity teaching and
the gospel of our Lord Jesus Christ is best summed up
in the words of Jesus
in Matthew 6:24, “You cannot serve both God and money.”
The word
“gospel”
literally means “good news.”
But to truly comprehend how good this news is, we must first understand the bad news. As a result of the fall of man in the Garden of Eden (Genesis 3:6), every part of man—his mind, will, emotions and flesh—have been corrupted by sin. Because of man’s sinful nature, he does not and cannot seek God. He has no desire to come to God and, in fact, his mind is hostile toward God (Romans 8:7). God has declared that man’s sin dooms him to an eternity in hell, separated from God. It is in hell that man pays the penalty of sin against a holy and righteous God. This would be bad news indeed if there were no remedy.
But in the gospel, God, in His mercy, has provided that remedy, a substitute for us—Jesus Christ—who came to pay the penalty for our sin by His sacrifice on the cross. This is the essence of the gospel which Paul preached to the Corinthians. In 1 Corinthians 15:2-4, he explains the three elements of the gospel—the death, burial and resurrection of Christ on our behalf. Our old nature died with Christ on the cross and was buried with Him. Then we were resurrected with Him to a new life (Romans 6:4-8). Paul tells us to “hold firmly” to this true gospel, the only one which saves. Believing in any other gospel is to believe in vain. In Romans 1:16-17, Paul also declares that the true gospel is the “power of God for the salvation of everyone who believes” by which he means that salvation is not achieved by man’s efforts, but by the grace of God through the gift of faith (Ephesians 2:8-9).
Because of the gospel, through the power of God, those who believe in Christ (Romans 10:9) are not just saved from hell. We are, in fact, given a completely new nature (2 Corinthians 5:17) with a changed heart and a new desire, will, and attitude that are manifested in good works. This is the fruit the Holy Spirit produces in us by His power. Works are never the means of salvation, but they are the proof of it (Ephesians 2:10). Those who are saved by the power of God will always show the evidence of salvation by a changed life.
To counter the false teachers who were misapplying and undermining the truth of God’s Word, the apostle Paul urged Timothy to work hard and study diligently to be sure that he had God’s approval when handling the Scriptures: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15, KJV).
“Study to shew thyself approved unto God”
is antiquated language that challenges the understanding of current-day Bible readers. “Do your best to present yourself to God as one approved” (NIV) and “work hard so you can present yourself to God and receive his approval” (NLT) are more modern renderings that bring transparency to the original text for today’s readers of the Bible.
False teachers were a problem in the early church, just as they are now.
Pastors and church leaders
are charged
with the responsibility of keeping
God’s people safe
from gangrenous teachings that spread and
choke out
the truth of Scripture and lead to
ungodly living
(2 Timothy 2:16–17).
Followers of Jesus Christ and especially pastors and teachers are to work persistently to understand and explain the truth of God’s Word correctly. In the original language, the word rendered “approved” in 2 Timothy 2:15 carries the idea of being “tried and true,” or tested and proven genuine. Receiving God’s approval seems to suggest having passed a vetting process (see 1 Thessalonians 2:4).
God’s approved workers handle the word of truth correctly. Rightly dividing literally means “cutting straight” in the original Greek. Pastors and teachers are to be skilled workmen of God’s Word who carefully and thoroughly search the revelation of God in Scripture, not deviating from or distorting its message in any way (Deuteronomy 4:2; 12:32; Proverbs 30:5–6; Revelation 22:18–19). They cut straight lines and help build a stable foundation that will stand the test of time (2 Timothy 2:19). The approved worker is like the Bereans who “received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11).
He studies God’s Word and then seeks to apply it to his own life.
Christian teachers who have proven themselves and received God’s approval have no reason to be ashamed.
Paul’s target as a minister of Jesus Christ was to “never be ashamed, but . . . continue to be bold for Christ”
and “bring honor to Christ” for the rest of his life (Philippians 1:20, NLT).
Paul’s directive to Timothy to “show thyself approved” echoes in his unapologetic commendation of himself before God as his witness: “Therefore, since through God’s mercy we have this ministry, we do not lose heart. Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God.
On the contrary, by setting forth the truth plainly we commend ourselves to everyone’s conscience in the sight of God”
(2 Corinthians 4:1–2).
Jesus told the Parable of the Fig Tree--Luke 13:6-9—immediately after reminding His listeners of a tower over the pool of Siloam (John 9:7)
which unexpectedly fell and killed eighteen people. The moral of that story is found in Luke 13:3: “Unless you repent, you will likewise perish.”
To reiterate this moral, Jesus tells the story of the fig tree, the vineyard owner, and
the gardener who took care of the vineyard.
The three entities in the story all have clear symbolic significance. The vineyard owner represents God, the one who rightly expects to see fruit on His tree and who justly decides to destroy it when He finds none. The gardener, or vineyard keeper who cares for the trees, watering and fertilizing them to bring them to their peak of fruitfulness, represents Jesus, who feeds His people and gives them living water. The tree itself has two symbolic meanings: the nation of Israel and the individual.
As the story unfolds, we see the vineyard owner
expressing his disappointment at the fruitless tree. He has looked for fruit for three years
from this tree, but has found none.
The three-year period is significant because for three years John the Baptist and Jesus had been
preaching the message of repentance throughout Israel.
But the fruits of repentance were not forthcoming. John the Baptist warned the people about the Messiah coming and told them to bring
forth fruits fit for repentance because the ax was already laid at the root of the tree (Luke 3:8-9)
But the Jews were offended by the idea they needed to repent, and they
rejected their Messiah because He demanded repentance from them.
After all, they had the revelation of God, the prophets, the Scriptures, the covenants, and the adoption (Romans 9:4-5).
They had it all, but they were already apostate.
They had departed from the true faith and the true and living God and created a system of works-righteousness that was an abomination to God.
He, as the vineyard owner, was perfectly justified in tearing down the tree that had no fruit.
The Lord’s ax was already poised over the root of the tree, and it was ready to fall.
However, we see the gardener pleading here for a little more time. There were a few months before the crucifixion, and more miracles to come, especially the incredible miracle of the raising of Lazarus from the dead, which would astound many and perhaps cause the Jews to repent.
As it turned out, Israel as a nation still did not believe, but individuals certainly did (John 12:10-11).
The compassionate gardener intercedes for more time to water and fertilize the fruitless tree, and the gracious Lord of the vineyard responds in patience.
The lesson for the individual is that borrowed time is not permanent.
God’s patience has a limit. In the parable, the vineyard owner grants another year of life to the tree.
In the same way, God in His mercy grants us another day, another hour, another breath.
Christ stands at the door of each man’s heart knocking and seeking to gain entrance and requiring repentance from sin.
But if there is no fruit, no repentance,
His patience will come to an end, and the fruitless, unrepentant individual will be cut down.
We all live on borrowed time; judgment is near.
That is why the prophet Isaiah wrote, "Seek the LORD while he may be found; call on him while he is near.
Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORD, and he will have mercy on him, and to our God, for he will freely pardon"
(Isaiah 55:6-7).
About a week before His arrest and crucifixion, Jesus went into the temple and cleared it out of “all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves” (Matthew 21:12).
In speaking of a “house of prayer” and a “den of thieves” (the NIV has “den of robbers”), Jesus cited two passages from the Tanakh. In Isaiah 56:7 God says,
‘These [faithful foreigners] I will bring to my holy mountain and give them joy in my house of prayer.
Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations.”
Twice in this verse, God’s temple is called “a house of prayer.” God’s design was for His house in Jerusalem to be a
gathering place for worshipers from all nations, a place where prayers would rise like incense from
the hearts of the faithful to the presence of the living God.
The phrase den of thieves comes from Jeremiah 7:11,
where God says, “Has this house, which bears my Name, become a den of robbers to you?
But I have been watching! declares the LORD.”
The prophet Jeremiah
was rebuking the temple leaders for their abuses.
Even as they continued
going through the motions of their religion,
they were oppressing
the needy and violently taking what was not theirs.
God saw through their pretense, however, and promised
to deal with the thieves in His sanctified house.
Jesus takes these two verses from the Old Testament and applies them to His day. One verse was full of purity and promise: God’s temple would be an inviting house of prayer. The other verse was full of conviction and warning: people had perverted God’s right purposes for their own gain.
In the courts of the temple, people were being taken financial advantage of, being cheated through exorbitant exchange rates and being compelled to buy “temple-approved” animals for sacrifice, on the pretext that their own animals were unworthy. Jesus denounced such greedy goings-on and physically put a stop to the corruption.
In His righteous indignation, He quoted Isaiah and Jeremiah to show that He had biblical warrant for His actions.
What should have been a sanctuary for the righteous had become a refuge for the wicked, and
the Son of God was not going to put up with it.
God’s design for the temple was that it be a house of prayer, a place to meet with God and worship Him.
But when Jesus stepped into its courts,
He found not prayer
but avarice, extortion, and oppression.
It’s always good to remember the Lord’s purpose for what He makes. Whether it’s the temple, the church, marriage, the family, or life itself,
we should follow God’s design and seek to honor Him.
Any twisting or perverting of God’s design for selfish purposes will draw the Lord’s righteous anger.
John 2:18–22 marks a transitional moment in Jesus’ ministry, illustrating both the hard-nosed skepticism of the
Jewish leaders and the spiritual truths Jesus imparted to His disciples.
In context, the leaders question Jesus about His authority to cleanse the temple (John 2:13–18). Their request for a sign reveals a desire
for validation of Jesus’ divine authority. In response, Jesus says, “Destroy this temple, and in three days I will raise it up” (verse 19, ESV).
This statement confused His opponents, but John informs his readers that Jesus was “speaking about the temple of his body” (verse 21, ESV).
When Jesus says, “Destroy this temple, and in three days I will raise it up,” He is making a prophetic statement about His crucifixion and resurrection
(see Matthew 17:22–23; Mark 9:30–32).
This prediction is misconstrued by the leaders, for they believed that Jesus was referring to the
physical temple where they stood:
“It has taken forty-six years to build this temple, and will you
raise it up in three days?” (John 2:20, ESV).
The irony of their misunderstanding
is furthered by the fact that the
Jewish leaders played a role in the
destruction of Jesus’ body.
During Jesus’ trial, one of the charges levied against Him is that He promised to destroy the temple and rebuild it in three days (Matthew 26:60–61; Mark 14:57–59).
As He hung on the cross, Jesus’ enemies again brought up His words and mocked Him for being unable to fulfill His promise (or so they believed): “Those who passed by hurled insults at him, shaking their heads and saying, ‘So! You who are going to destroy the temple and build it in three days, come down from the cross and save yourself!’”
In the New Testament, Jesus’ body is used as a metaphor for the church. Both the apostle Paul (Ephesians 2:19–22) and the apostle Peter (1 Peter 2:5) draw parallels between the church (the body of Christ) and a holy temple built by Jesus.
This emphasizes the transformative nature of Jesus’ redemptive work, not just in His own resurrection but in the unity of all believers.
Jesus’ claim that He could and would raise Himself from the dead is a remarkable testament to His divinity (see John 10:18).
The Father and Holy Spirit, too, were involved in the resurrection (John 11:25; Acts 2:24; Romans 6:4; Galatians 1:1).
The disciples only fully understood the significance of Jesus’ prediction after His crucifixion and resurrection:
“When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken”
(John 2:22, ESV).
The “Scripture” they believed is likely Psalm 16:10, where the psalmist writes, “You will not abandon my soul to Sheol, or let your holy one see corruption” (ESV).
Jesus’ reference to destroying the temple in John 2:19
was about the temple of His body,
not the physical temple
built by Zerubbabel and modified by Herod the Great.
The enemies of God
destroyed Jesus’ body, but, as the Life,
He rose again.
Jesus directs our attention away from worshiping God at specific locations
(like the temple in Jerusalem)
that we may “worship in the Spirit and in truth” (John 4:24).
The condemnation you are like
whitewashed tombs
was part of Jesus’ indictment of the scribes and Pharisees
in Matthew 23.
It is one of seven woes
Jesus pronounced on the religious leaders as
He confronted them about their hypocrisy.
Whitewashed tombs means exactly what it sounds like: tombs or mausoleums that have
been covered with white paint, so
they “
look beautiful on the outside but
on the inside are full of the bones of the dead and everything unclean”
(Matthew 23:27).
This speaks to the spiritual condition of the scribes and Pharisees.
Outwardly, they were holy and clean,
but inside
they were spiritually dead.
The comparison to whitewashed tombs would have been quite offensive because
the Mosaic Law states,
“Whoever touches the dead body of any person shall be unclean seven days”
(Numbers 19:11, ESV).
For a group of people who prided themselves on ceremonial cleanliness and following the law, the accusation that they
were full of dead bodies would be insufferable.
That was precisely Jesus’ point, though.
They may have been
ceremonially clean, but, inside, they were
the highest level of unclean
full of the death and decay they tried
so hard to avoid.
Such a harsh statement from Jesus reveals His anger at the hypocrisy in the religious leaders,
who only cared about appearances.
They took care of what people could see—and took pride in it—but they neglected what God could see.
They “painted the outside,”
leaving the inside
full of greed and self-indulgence (Matthew 23:25).
In their eyes, if they followed the law to the letter, they were holy, and
the condition of their hearts wouldn’t matter.
Jesus needed to confront the superficiality
of these dangerous leaders who did not practice what they preached.
The whitewashed tombs were leading
themselves and others to death and separation from God
(Matthew 23:15).
In the Sermon on the Mount, Jesus explained that the law was less about what to do and not do and more about changing the heart.
One analogy is that the law is like a mirror, revealing the flaws in man and how much they need God, like a mirror showing the food stuck between one’s teeth.
The law can reveal uncleanness, but it cannot be used to make
a person righteous; only God can do that. The Pharisees were taking the mirror off the wall and trying to use it
to pick their teeth. It simply does not work.
Whitewashed tombs work as a good contrast to Jesus Himself, the Son of Man, who came to bring life (John 10:10).
He offered rest and grace instead of the impossible burden and condemnation of the Pharisees (Matthew 11:28–30).
The superficial cleanness of whitewashed tombs cannot compare to the deep-cleaning blood of Christ (1 John 1:7).
“In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace” (Ephesians 1:7).
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.
Before pronouncing the woes, Jesus told His listeners to respect the scribes and Pharisees due to their position of authority but not to emulate them,
“for they do not practice what they preach.
They tie up heavy, cumbersome loads
and put them on other people’s shoulders, but they themselves
are not willing to lift a finger to move them.
Everything they do is done for people to see” (Matthew 23:3–5).
The scribes and Pharisees were supposed to know God and help others
know Him and follow His ways.
Instead, the religious leaders added to God’s Law, making it a cumbersome and onerous burden.
And they did not follow God with a pure heart.
Their religion was not true worship of God; rather, it was rooted in a prideful heart.
Jesus’ Sermon on the Mount
emphasizes the true intent of the Law over the
letter of the Law.
The scribes and Pharisees emphasized the letter, completely missing its spirit.
The first woe is, “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people’s faces.
You yourselves do not enter, nor will you let those enter who are trying to” (Matthew 23:13).
Jesus cares for people. He desires for them to know Him and to enter into His kingdom (John 3:16–17; 10:10, 17; 2 Peter 3:9). After rebuking the scribes and Pharisees, Jesus lamented over rebellious Jerusalem (Matthew 23:37–39). Clearly, His heart is for people to find life in Him. It stands to reason, then, that
He would have harsh words for those who prevented people
from finding salvation.
The teachers of the Law and Pharisees were
not truly seeking after God, though they acted as if they were.
Their religion was empty,
and it was preventing others from following the Messiah.
In the second woe, Jesus condemns the scribes and Pharisees for making strenuous efforts to win converts and then leading those converts to be “twice as much” children of hell as the scribes and Pharisees were (Matthew 13:15). In other words, they were more intent on spreading their religion than on maintaining the truth.
The third woe Jesus pronounces against the scribes and Pharisees calls the religious leaders “blind guides” and “blind fools” (Matthew 23:16–17). Specifically, Jesus points out, they nit-picked about which oaths were binding and which were not, ignoring the sacred nature of all oaths and significance of the temple and God’s holiness (verses 15–22).
The fourth woe calls out the scribes and Pharisees for their practice of diligently paying the tithe while neglecting to actually care for people. While they were counting their mint leaves to make sure they gave one tenth to the temple, they “neglected the more important matters of the law—justice, mercy and faithfulness” (Matthew 23:23). Once again, they focused on the letter of the Law and obeyed it with pride, but they missed the weightier things of God. Their religion was external; their hearts were not transformed.
Jesus elaborates on their hypocrisy in the fifth woe. He tells the religious leaders they appear clean on the outside, but they have neglected the inside. They perform religious acts but do not have God-honoring hearts. It does no good, Jesus says, to clean up the outside when the inside is “full of greed and self-indulgence” (Matthew 23:25).
The Pharisees and scribes are blind and do not recognize that, when the inside is changed, the outside, too, will be transformed.
In the sixth woe, Jesus claims the scribes and Pharisees are “like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean” (Matthew 23:27).
The deadness inside of tombs is likened to the “hypocrisy and wickedness”
inside the religious leaders (verse 28).
Once again, they appear to obey God, but their hearts are far from Him (see Matthew 15:7–9 and Isaiah 29:13).
Jesus concludes His seven-fold rebuke by telling the religious leaders that they are just like their fathers,
who persecuted the prophets of old.
In building monuments to the prophets, they testify against themselves,
openly admitting that it was their ancestors who killed the prophets (Matthew 23:29–31).
Although they arrogantly claim that they would not have done so, they are the ones who will soon plot the murder of the Son of God Himself
(Matthew 26:4).
Jesus’ words are harsh because there was so much at stake.
Those who followed the Pharisees and scribes were being kept from following God.
So much of the teaching in Jesus’ day was in direct contradiction of God’s Word (see Matthew 15:6).
The religious leaders made a mockery out of following God.
They did not truly understand God’s ways, and they led others away from God.
Jesus’ desire was that people would come to know God and be reconciled with Him.
In Matthew 11:28–30 Jesus said, “Come to me, all you who are weary and burdened, and I will give you rest.
Take my yoke upon you
and learn from me, for I am gentle and humble in heart,
and you will find rest for
your souls. For my yoke is easy and my burden is light.”
Unlike the burdens the scribes and Pharisees laid on the people in a human effort to gain reconciliation with God,
Jesus gives true rest.
The religious leaders spread lies covered in a veneer of godliness
(John 8:44);
Jesus spoke harshly against them because He came to bring life
(John 10:10).
Also, the word woe carries with it a tinge of sorrow. There is an element of imprecation, to be sure, but with it an element of compassionate sadness.
The seven woes that Jesus pronounces on the religious leaders are solemn declarations of future misery.
The stubbornness of the sinners to whom He speaks is bringing a judgment to be feared.
The scribes and Pharisees are calling down God’s wrath upon themselves, and they are to be pitied.
Immediately after Jesus’ rebuke of the scribes and Pharisees, we see Jesus’ compassion.
He asks, “How will you escape being condemned to hell?” (Matthew 23:33).
Jesus then expresses His desire to gather the people of Israel to Himself for safety,
if only they were willing (verse 37).
God longs for His people to come to Him
and find forgiveness. Jesus was not harsh to be mean.
He was not having a temper tantrum.
Rather, love guided His actions. Jesus spoke firmly against the deception of Satan out of a desire
for people to know truth and find life in Him.
In Him we have redemption through His blood…”
The only way
to redeem humanity is through the blood of Jesus.
“To redeem” means to rescue,
that is to remove lives from the hand of the executioner.
Revelation 7:14
In the prior verse, an unnamed elder asks John to name the people he sees.
The purpose of this is not to gain information, but to prompt a response from John. According to this verse, John answered the elder wisely.
He did not know the identity of the white-robed multitude. So, he simply said, "Sir, you know." Although John accompanied Jesus for three years as a disciple and listened to Jesus' teachings, he did not know everything. Nor can believers today know everything. However, we are accountable for what we do know (Luke 12:48).
The elder informed John that the multitude
was coming out of the great tribulation and had been washed in the blood of the Lamb.
Jesus had described the time before His coming to earth to reign.
He said it would be a time of famines, religious deception, international warfare, afflictions and death, stellar and global catastrophes, and persecution
(Matthew 24).
He also promised that "the one who endures to the end will be saved (Matthew 24:13).
All who belong to the
white-robed multitude had endured the perils of the tribulation
and had come through them safely.
Psalm 96 may hold the key to understanding why worship has continuously evolved throughout history, and new songs have ever been written and sung to the Lord. The psalmist declared, “O sing unto the LORD a new song: Sing unto the LORD, all the earth. Sing unto the LORD, bless his name” (Psalm 96:1–2, KJV).
Many other psalms unite in the refrain: “Sing to the LORD a new song, for he has done marvelous things; his right hand and his holy arm have worked salvation for him” (Psalm 98:1). David intoned, “I will sing a new song to you, my God; on the ten-stringed lyre I will make music to you” (Psalm 144:9). “Sing to him a new song; play skillfully, and shout for joy,” insists Psalm 33:3. Again and again, God’s people are encouraged to “Praise the LORD. Sing to the LORD a new song, his praise in the assembly of his faithful people” (Psalm 149:1).
In each of these passages, new means “original,” “fresh,” “one of a kind,” and “never seen before,” or, in this case, “never heard before.”
God is a creative God. He’s always doing something new—like saving, intervening, answering prayers, and working miracles.
Through the prophet Isaiah, God said, “Forget the former things; do not dwell on the past.
See, I am doing a new thing! Now it springs up; do you not perceive it?
I am making a way in the wilderness and streams in the wasteland” (Isaiah 43:18–19).
Right before this, the Lord declared, “Behold, the former things have come to pass, and new things I now declare; before they spring forth
I tell you of them. Sing to the LORD a new song, his praise from the end of the earth” (Isaiah 42:9–10, ESV).
When we are born into the family of God, He makes us new creatures in Jesus Christ.
The apostle Paul explained, “The old has gone, the new is here!” (2 Corinthians 5:17; see also Galatians 6:15). To the Corinthians, Paul said, “For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago” (Ephesians 2:10).
One thing our inventive God loves is for His newly created people to express innovative, spontaneous, and unrehearsed praise and thanks to Him. Singing unto the Lord a new song is the natural reaction of an individual who is newly saved and transformed by the Lord: “He put a new song in my mouth, a song of praise to our God. Many will see and fear, and put their trust in the LORD” (Psalm 40:3, ESV).
The “new song” we sing does not have to be a newly composed worship number. The new song is merely a fresh response of praise and thanks—one that matches the freshness of God’s goodness and mercy, which are “new every morning” (Lamentations 3:23). A new song springs forth unrehearsed from the heart of a worshiper who has been struck anew with wonder at the greatness of God and the salvation He has provided. When we see the mighty hand of God working in a way we’ve never observed before, we can’t help but burst forth with a song we’ve never sung before.
A new song has been heard from people of every generation—sung by a choir of born-again believers who have tasted and seen the goodness and salvation of the Lord. From days of old and for all eternity, followers from every tribe, language, people, and nation sing unto the Lord a new song (Revelation 5:9). Throughout the earth and before the throne of God in heaven, we can hear the redeemed singing a new song to the Lord (Revelation 14:3).
Jesus warned us that “false Christs and false prophets” will come and will attempt to deceive even God’s elect (Matthew 24:23-27; see also 2 Peter 3:3 and Jude 17-18). The best way to guard yourself against falsehood and false teachers is to know the truth. To spot a counterfeit, study the real thing. Any believer who “correctly handles the word of truth” (2 Timothy 2:15) and who makes a careful study of the Bible can identify false doctrine. For example, a believer who has read the activities of the Father, Son, and Holy Spirit in Matthew 3:16-17 will immediately question any doctrine that denies the Trinity. Therefore, step one is to study the Bible and judge all teaching by what the Scripture says.
Jesus said “a tree is recognized by its fruit” (Matthew 12:33).
When looking for “fruit,” here are three specific tests to apply to any teacher to determine the accuracy of his or her teaching:
1) What does this teacher say about Jesus? In Matthew 16:15-16, Jesus asks, “Who do you say I am?” Peter answers, “You are the Christ, the Son of the living God,” and for this answer Peter is called “blessed.” In 2 John 9, we read, “Anyone who runs ahead and does not continue in the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son.” In other words, Jesus Christ and His work of redemption is of utmost importance; beware of anyone who denies that Jesus is equal with God, who downplays Jesus’ sacrificial death, or who rejects Jesus’ humanity. First John 2:22 says, “Who is the liar? It is the man who denies that Jesus is the Christ. Such a man is the antichrist—he denies the Father and the Son.”
2) Does this teacher preach the gospel? The gospel is defined as the good news concerning Jesus’ death, burial, and resurrection, according to the Scriptures (1 Corinthians 15:1-4). As nice as they sound, the statements “God loves you,” “God wants us to feed the hungry,” and “God wants you to be wealthy” are not the complete message of the gospel. As Paul warns in Galatians 1:7, “Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ.” No one, not even a great preacher, has the right to change the message that God gave us. “If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!” (Galatians 1:9).
3) Does this teacher exhibit character qualities that glorify the Lord? Speaking of false teachers, Jude 11 says, “They have taken the way of Cain; they have rushed for profit into Balaam’s error; they have been destroyed in Korah’s rebellion.” In other words, a false teacher can be known by his pride (Cain’s rejection of God’s plan), greed (Balaam’s prophesying for money), and rebellion (Korah’s promotion of himself over Moses). Jesus said to beware of such people and that we would know them by their fruits (Matthew 7:15-20).
For further study, review those books of the Bible that were written specifically to combat false teaching within the church: Galatians, 2 Peter, 1 John, 2 John, and Jude. It is often difficult to spot a false teacher/false prophet. Satan masquerades as an angel of light (2 Corinthians 11:14), and his ministers masquerade as servants of righteousness (2 Corinthians 11:15). Only by being thoroughly familiar with the truth will we be able to recognize a counterfeit.
Until we all reach unity in the faith
and in the knowledge of the Son of God
and become mature,
attaining to the whole measure of the
fullness of Christ.
In Romans 11 Paul makes a compelling observation—an affirmation he refers to as a mystery—that a partial hardening has happened until “the fullness of the Gentiles has come in” (Romans 11:25, ESV). The context helps us understand the meaning of the partial hardening and what is the fullness of the Gentiles.
In the first eleven chapters of Romans, Paul catalogs the mercies of God in God’s provision of righteousness through the gospel. First, in Romans 1:1—3:20 Paul considers the universal human need for God’s righteousness, as all are unrighteous and separated from God. Then in Romans 3:21—4:25 Paul lays out how God applied righteousness through faith to all who believe in Jesus, outlining three different and significant types of descendants of Abraham: 1) ethnic Israel (Romans 4:1), 2) believing Gentiles (Romans 4:11), and 3) believing Jews (Romans 4:12). These three sets of descendants of Abraham are especially important for understanding the partial hardening and the fullness of the Gentiles that Paul talks about in Romans 11.
Romans 5—8 discusses the implications of that righteousness applied in freeing believers from the penalty and bondage of sin (Romans 5—7) and assuring them of a present and future of reconciliation and peace with God (Romans 8). At the end of Romans 8 is a powerful affirmation of the believer’s eternal security—God will keep His promises to those who have believed in Jesus Christ, and they will never be separated from the love of Christ (Romans 8:35).
While discussing these mercies of God, Paul seems to anticipate that his readers might wonder why, if God is so faithful to restore those who believe in Jesus, God’s promises of restoration to Israel do not seem to be fulfilled yet. Simply put, if God is faithful, and if His promises to believers are trustworthy, then why is He not keeping His promises to Israel? It is to answer this concern that Paul writes Romans 9—11, as he introduces the ideas of a partial hardening of Israel and the fullness of the Gentiles (Romans 11:25).
In Romans 9 Paul expresses his love for his Jewish brethren (Romans 9:1–5) and recognizes that the covenant promises are to be fulfilled to a specific group of Abraham’s descendants. Paul shows the distinct groups by highlighting God’s choosing of Abraham, Isaac, and Jacob and affirms that God’s blessing would be for those descendants who believe in the Messiah (Romans 9:33). Salvation would not only be for believing Jews, though, as Gentiles could also call upon the name of the Lord for salvation (Romans 10:12–13). While there are believing Jews and Gentiles, Paul explains that the nation of Israel as a whole has not yet received her Messiah (Romans 10:18—11:10), but they will one day be saved through believing in their Messiah (Romans 11:26).
In the meantime, Paul explains that there is a partial hardening of the nation—that many will refuse the Messiah—until the fullness of the Gentiles occurs. Israel’s hardening will continue until the divinely set number of Gentiles are saved: “Some of the people of Israel have hard hearts, but this will last only until the full number of Gentiles comes to Christ” (Romans 11:25, NLT).
Paul recognized that Israel’s failure to accept the Messiah when He came offering the kingdom represented blessing for the Gentiles because, instead of setting up that kingdom on earth at that time, Christ died to pay for the sins of all. In so doing, Christ fulfilled the promise God made to Abraham that in Abraham’s seed all the peoples of the earth will be blessed (Genesis 12:3b). That partial hardening of Israel also represented a shift in focus to the announcement of salvation to the Gentiles. Paul acknowledged himself as an apostle to the Gentiles (Romans 11:13) and sought that many Gentiles would come to know Christ so those promises could be fulfilled and then the Jewish people might return to their Messiah (Romans 11:14–15). Paul alluded to this in 2 Timothy 4:17 when he expressed gratitude for God’s sustaining him so that Paul might fulfill his ministry and that all the Gentiles might hear.
Even though God’s promises to save the nation of Israel are not presently being fulfilled, Paul recognizes that God will keep those promises after the fullness of the Gentiles. Paul seems to be building on the foundation of Daniel 9, in which is revealed a 490-year prophetic timeline after which God will accomplish His covenant blessings for Israel. After the first 483 years of the timeline, the Messiah was cut off (Daniel 9:26a), signaling a shift in the focus away from Israel as Gentiles (Rome) would dominate, and there would be wars and desolation. But one day in the future, the ruler who would be known as the Antichrist would make a seven-year agreement with Israel. That last seven years of the timeline would begin to return the focus back to Israel and would conclude the times of the Gentiles of which Jesus spoke in Luke 21:24.
The fullness of the Gentiles in Romans 11:25 reminds us of God’s global focus (with the universal proclamation of the gospel of salvation) and chronology (with the times of the Gentiles not yet complete). One day, the fullness of the Gentiles will be complete, and God will deliver the nation of Israel. Anyone who might have doubts about God’s faithfulness in keeping His promises can consider these passages as important reminders that God has a detailed plan that He is fulfilling patiently and carefully.
The words that Jesus, God the Son, spoke were given to Him by God the Father. Jesus told His disciples, “And remember, my words are not my own. What I am telling you is from the Father who sent me” (John 14:24, NLT). Jesus and the Father are one (John 10:30; 17:11); therefore,
the word of Christ is the Word of God. Likewise, the message of the gospel is the Word of God (Mark 1:14; 1 Peter 1:25).
Earlier in his greeting, Paul testified that “the word of the truth” or “the gospel,” which the Colossians had received, was “bearing fruit and increasing” since the day they first heard and understood “the grace of God in truth” (Colossians 1:5–6, ESV).
Holiness and unity, both individually and in the body of Christ, are cultivated when we let the word of Christ make its home in us—when we give the truth of God’s Word ample, comfortable space in our hearts and lives through teachings and Bible study, counseling one another with its wisdom, singing psalms, hymns, and spiritual songs (Colossians 3:16), and meditating on it day and night (Psalm 1:1–2).
Another way we might understand the word of Christ is as the sum of Christian doctrine, or the gospel in its broadest sense as presented by Jesus Christ and the Spirit of Christ. Paul clarified, “I want you to know, brothers and sisters, that the gospel I preached is not of human origin” (Galatians 1:11; see also Hebrews 2:3; 1 Corinthians 7:10).
The gospel Paul preached was the word of Christ delivered by the Spirit of Christ.
God’s Word is meant to permeate our lives so profoundly that it takes up permanent residence. This abiding infilling is made possible through the indwelling Holy Spirit, who reminds us of everything Jesus said and did (John 14:26; 16:13). As we let the word of Christ dwell in us richly and are filled with the Holy Spirit (Ephesians 5:18–20), we become living representatives of the Lord Jesus Christ for God’s glory in whatever we say and do (see Colossians 3:17, 23; 1 Corinthians 10:31; Romans 8:11; 2 Corinthians 6:16). The life of a born-again believer, fully submitted to God and occupied by Christ, “will last forever because it comes from the eternal, living word of God . . . and that word is the Good News that was preached to you” (1 Peter 1:23–25, NLT).
…12to equip the saints for works of ministry and to build up the body of Christ, 13until we all reach unity in thefaith and in the knowledge of the Son of God, as we mature to the full measure of the stature of Christ. 14Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming.…
Colossians 1:28
We proclaim Him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Christ.
Philippians 3:14
I press on toward the goal to win the prize of God’s heavenly calling in Christ Jesus.
1 Corinthians 14:20
Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be mature.
Hebrews 5:14
But solid food is for the mature, who by constant use have trained their senses to distinguish good from evil.
2 Corinthians 3:18
And we, who with unveiled faces all reflect the glory of the Lord, are being transformed into His image with intensifying glory, which comes from the Lord, who is the Spirit.
Romans 8:29
For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers.
1 Corinthians 13:10-12
but when the perfect comes, the partial passes away. / When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I set aside childish ways. / Now we see but a dim 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.
Colossians 2:2
that they may be encouraged in heart, knit together in love, and filled with the full riches of complete understanding, so that they may know the mystery of God, namely Christ,
1 John 3:2
Beloved, we are now children of God, and what we will be has not yet been revealed. We know that when Christ appears, we will be like Him, for we will see Him as He is.
Hebrews 6:1
Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from dead works, and of faith in God,
1 Peter 2:2
Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation,
2 Peter 3:18
But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and to the day of eternity. Amen.
Matthew 5:48
Be perfect, therefore, as your heavenly Father is perfect.
John 17:23
I in them and You in Me—that they may be perfectly united, so that the world may know that You sent Me and have loved them just as You have loved Me.
1 Corinthians 2:6
Among the mature, however, we speak a message of wisdom—but not the wisdom of this age or of the rulers of this age, who are coming to nothing.
Ephesians 4:3,5
Endeavouring to keep the unity of the Spirit in the bond of peace…
Jeremiah 32:38,39
And they shall be my people, and I will be their God: …
Ezekiel 37:21,22
And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: …
Isaiah 53:11
He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
Matthew 11:27
All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
John 16:3
And these things will they do unto you, because they have not known the Father, nor me.
Ephesians 4:12
For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
Ephesians 2:15
Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, somaking peace;
1 Corinthians 14:20
Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
Ephesians 1:23
Which is his body, the fulness of him that filleth all in all.
The phrase earthly treasures originates from Matthew 6:19, “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal” (ESV). That command is linked to the one in the next verse, “But lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.”
Jesus contrasts earthly treasures with their heavenly counterpart, clearly stating that the latter is more important. Heavenly treasures are eternal, while earthly treasures are temporary and can be destroyed.
The term earthly treasures refers to material wealth and possessions. Treasures encompass anything of significant value, and in the context of Matthew 6:19, it includes riches and assets on earth. Houses, cars, and even clothes fall under earthly treasures. In ancient times, the wealthy prized items like clothing, gold, silver, raiment, etc. Modern definitions of wealth may vary slightly from the ancient priorities, but there is an overlap.
Jesus’ teaching on earthly treasures is part of the Sermon on the Mount.
the beginning of Matthew 6, Jesus demonstrates how to properly carry out righteous practices like giving, fasting and prayer.
He then turns His attention to the subject of money.
Other parts of Scripture suggest the wisdom of proper financial management and savings
(Proverbs 13:11, 22; Genesis 41:25–36; Matthew 25:14–30).
We should also note the fleeting nature of money and possessions.
As the modern saying goes,
“You can't take it with you.”
Instead of hoarding money and endlessly acquiring earthly possessions, our focus should be on what God considers most important.
After all, our heart is where our treasure lies (Matthew 6:21). Righteousness, wisdom, justice, peace, and love have more eternal value
We store up heavenly treasures by channeling our resources toward godly concerns.
Several biblical passages support Jesus’ teachings on earthly treasures. In his instruction to Timothy, Paul writes,
Command those who are rich in this present world not to
be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God,
who richly provides us with everything for our enjoyment.
Command them to do good, to be rich in good deeds,
and to be generous and willing to share. In this way,
they will lay up treasure
for themselves as a firm foundation for the coming age,
so that they may take hold of the life that is truly life
(1 Timothy 6:17–19).
The writer of Hebrews also exhorts us to live a life free from the love of money (Hebrews 13:5). Paul refers to this love as “a root of all kinds of evil” (1 Timothy 6:10),
while Solomon regards it as vanity (Ecclesiastes 5:10).
To Jesus, our perspective on earthly treasures matters. He told parables about the rich fool (Luke 12:16–21), the talents (Matthew 25:14–30), and the unjust steward (Luke 16:1–13), all of which deal with the fleeting nature of money, the dangers of materialism, and the importance of responsible stewardship. We are to serve God, not money (Matthew 6:24).
The Parable of the Rich Fool can be found in Luke 12:13–21. The key to understanding this parable is in verse 15 (and later summarized in verse 21).
Luke 12:15 says, “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions.”
Jesus says this to the man who asked Him to arbitrate between him and his brother.
In ancient times, the firstborn was guaranteed a double portion of the family inheritance.
More than likely, the brother who was addressing Jesus was not the firstborn and was
asking for an equal share of the inheritance.
Jesus refuses to arbitrate their dispute and gets to the heart of the matter:
Covetousness! Jesus warns this person, and all within earshot, that our lives are not to be about gathering wealth.
Life is so much more than the “abundance of possessions.”
Jesus proceeds to tell the man the Parable of the Rich Fool.
This person was materially blessed by God; his land “produced plentifully” (verse 16).
As God continued to bless the man, instead of using his increase to further the will of God,
all he was interested in was managing
his increase and accumulating his growing wealth.
So the man builds larger barns
in place of the existing ones and starts planning an early retirement.
Unbeknownst to him, this was his last night on planet earth.
Jesus then closes the story by saying,
“So is the one who lays up treasure for himself and is not rich toward God.”
God says to the man in the story, “And the things you have prepared, whose will they be?”
This echoes the thought expressed
in Ecclesiastes 2:18 (“I hated all my toil in which I toil
under the sun,
seeing that I must leave it to the man who will come after me”).
You see it all the time in people who are singularly devoted to the accumulation of wealth.
What happens to all that wealth when they die?
It gets left behind to others who didn’t earn it and won’t appreciate it.
Furthermore,
if money is your master, that means
God is not
(Matthew 6:24)
(Psalm 62:10)
The Bible also says there is one who gives freely and grows all the richer
(Proverbs 11:24).
Finally, the Bible says we are
to honor God with
the first fruits of our increase
(Proverbs 3:9–10).
The point is clear; if we honor God with what He has given us, He will bless with more so that we can honor Him with more.
There is a passage in 2 Corinthians that summarizes this aptly (2 Corinthians 9:6–15). In that passage
Paul says,
“And God is able to provide you with every
blessing in abundance,
so that having all contentment in all things
at all times,
you may abound in every good work.”
The book of Ecclesiastes
starts out with a startling exclamation:
“‘Meaningless! Meaningless!’
says the Teacher.
‘Utterly meaningless!
Everything is meaningless’”
(Ecclesiastes 1:2).
Solomon in his old age has found everything in this world to be empty and void of meaning. This lament becomes
the theme of the whole book.
Saying that everything is meaningless sounds depressing, but we must keep Solomon’s point of view in mind.
This is found in Ecclesiastes 1:14:
“I have seen all the things that are done under the sun; all of them are meaningless,
a chasing after the wind.”
The key phrase is under the sun,
which is repeated throughout the book.
Solomon is sharing an earth-bound perspective.
He is only considering life “under the sun”;
that is, a human life lived to the exclusion of any consideration of God.
From that godless perspective, everything is indeed “meaningless.”
In the book of Ecclesiastes,
Solomon discusses ten vanities—ten things that are
“meaningless”
when considered from the limited point of view
of “under the sun.”
Without God,
human wisdom is meaningless (2:14–16); labor (2:18–23); amassing things (2:26); life itself (3:18–22); competition (4:4);
selfish overwork (4:7–8); power and authority (4:16); greed (5:10); wealth and accolades (6:1–2);
and perfunctory religion (8:10–14).
When Solomon says,
“Everything is meaningless,” he did not mean that
everything in the world is of zero value.
Rather,
his point is that all human efforts
apart from God’s will
are meaningless.
Solomon had it all, and he had tried everything,
but when he left God out
of the equation, nothing satisfied him.
There is purpose in life,
and it is
found in knowing God and keeping
His commands.
That’s why Solomon ends his book this way:
“Now all has been heard;
here is the conclusion of the matter:
Fear God and keep his commandments,
for this is the duty of all mankind”
(Ecclesiastes 12:13).
Jesus had just finished explaining
to the
disciples the meaning of
the Parable of the Wheat and the Tares,
and these two short parables are a continuance
of His discussion of
the “kingdom of heaven.”
He expressed truths about the kingdom
the kingdom of heaven is of
inestimable value.
Both parables involve a man who sold all he had
to possess the kingdom.
The treasure and the pearl represent Jesus Christ and the
salvation He offers.
And while we cannot pay for salvation by selling all our worldly goods, once we have found the prize, we are willing to give up everything to possess it.
But what is attained in exchange is so much more valuable that it is comparable to trading an ounce of trash for a ton of diamonds (Philippians 3:7-9).
In both parables, the treasures are hidden, indicating that spiritual truth is missed by many and cannot be found by intelligence or power or worldly wisdom.
Matthew 13:11-17 and 1 Corinthians 2:7-8, 14 make it clear that the mysteries of the kingdom
are hidden from some who are unable to hear, see, and comprehend these truths. The disobedient reap the natural consequences of
their unbelief—spiritual blindness.
Those whose eyes are opened by the Spirit do discern
spiritual truth, and they,
like the men in the parable, understand its great value.
Notice that the merchant stopped seeking pearls when he found the pearl of great price.
Eternal life, the incorruptible inheritance, and the love of God through Christ constitute the pearl which, once found, makes further searching unnecessary.
Christ fulfills our greatest needs, satisfies our longings, makes us whole and clean before God, calms and quiets our hearts, and gives us hope for the future.
The “great price,”
of course, is that which was paid
by Christ
for our redemption.
He emptied Himself of His glory,
came to earth in the form
of a lowly man
and shed His precious blood on the cross
to pay the penalty for our sins.
The story of Uzzah and the Ark of the Covenant is found in 2 Samuel 6:1-7 and 1 Chronicles 13:9-12. As the ark was being transported, the oxen pulling the cart stumbled, and a man named Uzzah took hold of the ark. God’s anger burned against Uzzah and He struck him down and he died. Uzzah’s punishment does appear to be extreme for what we might consider to be a good deed. However, there are the reasons why God took such severe action.
First, God had given Moses and Aaron specific instructions about the Tent of Meeting and the movement of the Ark of the Covenant. "After Aaron and his sons have finished covering the holy furnishings and all the holy articles, and when the camp is ready to move, the Kohathites are to come to do the carrying. But they must not touch the holy things or they will die.
The Kohathites are to carry those things that are in the Tent of Meeting” (Numbers 4:15). No matter how innocently it was done, touching the ark was in direct violation of God’s law and was to result in death. This was a means of preserving the sense of God’s holiness and the fear of drawing near to Him without appropriate preparation.
Notice how David took men with him to collect the ark, rather than allowing the Levites to bring it to him. That was a great mistake, since it ought never to have been put upon a cart, old or new. It was to be borne upon men’s shoulders, and carried by Levites only, and those of the family of Kohath (Exodus 25:12-14; Numbers 7:9), using the poles prescribed. Failing to follow God’s precise instructions would be seen as (a) not revering God’s words when He spoke them through those such as Moses, whom He had appointed; (b) having an independent attitude that might border on rebellion, i.e., seeing and acting on things from a worldly, rather than a spiritual, perspective; or (c) disobedience.
Second, the ark had stayed for a period of time at Abinadab’s house (2 Samuel 6:3), where his sons, Uzzah and Ahio, may well have become accustomed to its presence.
There’s an old saying, “familiarity breeds contempt,” that could apply in this case. Uzzah, having been around the ark in his own home, could very likely forget the holiness that it represented. There are times when we, too, fail to recognize the holiness of God, becoming too familiar with Him with an irreverent attitude.
Third, the account tells us the oxen stumbled. The cart didn’t fall and neither did the Ark, just as the boat carrying Jesus and the disciples rocked fiercely in the storm, though it wasn’t necessarily in danger of sinking (Matthew 8:24-27). And yet, just as with the disciples who failed to put their faith in their Master, Uzzah, for a moment, felt it was his responsibility to save the integrity of God, and that our almighty God somehow needed Uzzah’s assistance. He presumed that, without his intervention, God’s presence would be dealt a blow. As Job asks, “Can you fathom the mysteries of God?” (Job 11:7). “His greatness no one can fathom” (Psalm 145:3). “His understanding no one can fathom” (Isaiah 40:28). Moses lost his right to enter the promised land because he felt his intervention was needed when he struck the rock, instead of speaking to it as God had commanded (Numbers 20:7-12). We need to listen carefully to what God has to say to us, and in obedience strive to do all He commands. Yes, God is loving and merciful, but He is also holy and He defends His holiness with His power, and affronts to His holiness sometimes bring about His holy wrath. “It is a dreadful thing to fall into the hands of the living God” (Hebrews 10:31).
Something of God’s presence in the Ark of the Covenant seems to be lost in the church today. In the time of Moses, the people knew the awesomeness of God’s absolute holiness. They had witnessed great miracles when the ark was with them. They respected that God’s ways and thoughts are much higher than ours (Isaiah 55:8-9). In truth, the more we try to bring God down to our worldly way of thinking or reasoning, the further away He will seem to us. Those who would draw near to God and have Him draw near to them are those who approach Him in reverence and holy fear. Uzzah forgot that lesson, and the consequences were tragic.
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.
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). And he continues to this day to strengthen us through his epistles, 1 and 2 Peter. As with all our failures, God used Peter’s many failures, including his three denials of Christ, to turn him from Simon, a common man with a common name, into Peter, the Rock.
Jesus is described as the author and perfecter, or finisher, of our faith in Hebrews 12:2. An author is an originator or creator, as of a theory or plan. The Greek word translated “author” in Hebrews 12:2 can also mean “captain,” “chief leader” or “prince.” Acts 3:15uses the same word: “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (KJV), while the NIV and ESV use the word “author” instead of “prince.” From this we can deduce that Christ is the originator of our faith in that He begins it, as well as the captain and prince or our faith. This indicates that Jesus controls our faith, steers it as a captain steers a ship, and presides over it and cares for it as a monarch presides over and cares for his people.
The Greek word translated “perfecter” in Hebrews 12:2 appears only this one time in the New Testament. It means literally “completer” or “finisher” and speaks of bringing something to its conclusion. Putting the two words together, we see that Jesus, as God, both creates and sustains our faith. We know that saving faith is a gift from God, not something we come up with on our own (Ephesians 2:8-9), and that gift comes from Christ, its creator. He is also the sustainer of our faith, meaning that true saving faith cannot be lost, taken away or given away. This is a source of great comfort to believers, especially in times of doubt and spiritual struggles. Christ has created our faith and He will watch over it, care for it, and sustain it.
It is important for us to understand that God in Christ is not only the creator and sustainer of our saving faith, but He is also the sustainer of our daily walk and the finisher of our spiritual journey. For if God in Christ is not the author of our new life, and if Christ is not the finisher and perfecter of our faith through the Holy Spirit’s indwelling power, then we are neither born again nor are we a true follower of Christ. “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it,
to the praise of his glory” (Philippians 1:6; Ephesians 1:13-14).
Romans 8:30-39
30 And so those whom God set apart, he called; and those he called, he put right with himself, and he shared his glory with them.
31 In view of all this, what can we say? If God is for us, who can be against us?
32 Certainly not God, who did not even keep back his own Son, but offered him for us all! He gave us his Son - will he not also freely give us all things?
33 Who will accuse God's chosen people? God himself declares them not guilty!
34 Who, then, will condemn them? Not Christ Jesus, who died, or rather, who was raised to life and is at the right side of God, pleading with him for us!
35 Who, then, can separate us from the love of Christ? Can trouble do it, or hardship or persecution or hunger or poverty or danger or death?
36 As the scripture says, "For your sake we are in danger of death at all times; we are treated like sheep that are going to be slaughtered."
37 No, in all these things we have complete victory through him who loved us!
38 For I am certain that nothing can separate us from his love: neither death nor life, neither angels nor other heavenly rulers or powers, neither the present nor the future,
39 neither the world above nor the world below - there is nothing in all creation that will ever be able to separate us from the love of God which is ours through Christ Jesus our Lord.
1 Corinthians 13:12
Paul has been describing our knowledge of God and His ways as incomplete or partial. The use of spiritual gifts, specifically gifts such as tongues, prophecy, and knowledge, gives only a glimpse of what may be known of God. As Paul wrote in Romans 11:33–34, "Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!
“For who has known the mind of the Lord.'"
Paul now describes this partial knowledge of God as seeing a reflection in a dim mirror. Some scholars suggest that he had in mind Corinth's famous bronze mirrors, known for their imperfect reflections. After the coming of Christ, when the church
is fully mature as He is, however, we will see God face to face,
knowing Him in person instead of through partial revelation.
In fact, Paul adds, we will know God and His ways then as He knows us now.
God, of course, is never limited in His knowledge.
He knows everything there is to know about us, even what we do not see or understand about ourselves.
In that day, when God comes to live among us (Revelation 21:1–5), we will know fully, as He knows us fully in this moment.
God made a conditional covenant with the children of Israel through His servant Moses. He promised good to them and their children for generations if they obeyed Him and His laws, but He always warned of despair, punishment, and dispersion if they were to disobey.
As a reminder of His covenant, the Lord had the Israelites make a box, according to His design, to house the stone tablets containing the Ten Commandments. This box, or ark, was to be kept in the inner sanctum of the wilderness tabernacle and eventually in the temple when it was built in Jerusalem. This chest is known as the ark of the covenant.
Moses instructed Bezalel, God’s anointed craftsman, to build the ark of the covenant (see Exodus 37:1–9; 25:10–22).
The “sacred chest”
was to be a rectangular wooden box made from
acacia wood, overlaid
“inside and out with pure gold,”
measuring approximately “45 inches long, 27 inches wide, and 27 inches high” (Exodus 37:1–2, NLT).
The chest was fitted with two pairs of
gold rings
on either side in which permanent poles were inserted
for transporting the ark.
No one
was allowed to touch the ark out of reverence for
God’s holiness.
The poles were also
fashioned with acacia wood and overlaid with gold.
The ark of the covenant was built to contain the two tablets of the law given to Moses by God (Exodus 25:16, 21).
These tablets were also
known as “the testimony,”
and thus,
the ark
was also called “the ark of the testimony”
(see Numbers 4:5, Joshua 4:16, ESV). In the original Hebrew, the word translated as “testimony” refers both to the terms of God’s covenant with Israel as written on the tablets of stone and to the covenant itself. Later, Moses had Aaron place inside the ark a jar of manna to remember God’s faithfulness in providing miraculous bread from heaven (Exodus 16:4, 33) and Aaron’s staff that had budded as a warning against rebellion (Numbers 17:1–13; Hebrews 9:4).
A lid called the “mercy seat” or “the place of atonement” was constructed for the box (see Exodus 25:17).
The mercy seat was made of pure gold and covered the entire length and width of the chest. Bezalel crafted two cherubim from hammered gold and molded them atop each end of the mercy seat so that the whole lid was one solid piece of gold. The cherubim faced each other and looked down on the mercy seat with their wings spread wide, overshadowing and protecting it.
The real significance of the ark of the covenant involved the mercy seat.
The Hebrew word for “mercy seat” meant “cover, appeasement, or place of atonement.” Once a year, the high priest
entered the holy of holies
where the ark of the covenant was kept, and here he atoned for his sins and the sins of the Israelite people
(Leviticus 16:2–16)
. Seven times,
the priest sprinkled the blood of sacrificed bulls and goats onto the mercy seat.
This atonement on Yom Kippur appeased God’s wrath and anger for past sins committed.
The lid of the ark of the covenant was termed a “seat” because this sacred place was considered God’s holy throne (see Psalm 99:1). Here, the Lord spoke to Moses from between the winged cherubim (Numbers 7:89). Here, where the sacrificial blood was sprinkled and God’s mercy was dispensed, was the only place in the world where atonement could take place.
The mercy seat on the ark was a symbolic foreshadowing of the ultimate sacrifice for all sin—the blood of Christ shed on the cross for the remission of sins (Hebrews 7:27; 9:12–14; 1 Peter 1:18–19). The apostle Paul, a former Pharisee and one familiar with the Old Testament, knew this concept quite well when he wrote about Christ being our covering for sin in Romans 3:24–25: “And all are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith.”
Just as there was only one place for atonement of sins in the Old Testament—the mercy seat of the ark of the covenant—so there is also only one place for atonement in the New Testament—the cross of Jesus Christ (1 John 2:2; 1 Peter 3:18).
As Christians,
we no longer look to the ark but to the
Lord Jesus Himself
as the One
who covers, cleanses, cancels, and atones
for our sins
(1 John 4:10).
As the Israelites traveled from Mount Sinai to Canaan,
the ark of the covenant
was to be carried before them
through the wilderness
as a constant
reminder of God’s holy, living presence
(Numbers 10:33–36).
The ark played a central role in Israel’s entrance into the Promised Land
(Joshua 3:3, 6, 15–16; 4:9; 6:4–16)
and the life of God’s people there (Joshua 8:33; Judges 20:26–28).
Eventually, Israel lost sight of the ark’s true significance. In 1 Samuel 4, the nation was battling the Philistines. When the Israelites suffered a loss, rather than deal with the real problem—sin—they fetched the ark and took it into battle.
They viewed the ark as little more than a talisman or ceremonial token
that would ensure God’s help.
As a result, they suffered another defeat, and
God allowed the ark to be
Captured
by
the Philistines
(1 Samuel 4:1–11, 17–22; 5:1–12).
But the hand of the Lord was heavy on the Philistines, so they returned the ark (1 Samuel 6:1–3, 10–15, 19; 7:1–2).
Much later, King David had the ark brought to Jerusalem (2 Samuel 6:1–12, 17), and when his son Solomon completed the temple,
the ark and all the tabernacle furnishings were placed inside the temple (1 Kings 8:1–12).
The Bible doesn’t say precisely when the ark of the covenant was lost to history. Some speculate it was destroyed or potentially removed during various raids (see 1 Kings 14:25–28; 2 Kings 14:8–14). The last time the location of the ark is mentioned in Scripture is when King Josiah ordered the caretakers of the ark to return it to the Jerusalem temple (2 Chronicles 35:1–6; cf. 2 Kings 23:21–23). The ark is not cited in the list of temple spoils that Nebuchadrezzar took to Babylon when Jerusalem was sacked (2 Kings 25:13–17; Jeremiah 52:17–23).
The origins of Israel’s ark of the covenant are as mysterious and fascinating as its current whereabouts and final destiny. Archeologists and treasure hunters have sought to find it for centuries. In Revelation 11:19, John sees the ark of the covenant as part of the future heavenly temple. However, this is probably not the same ark Moses built; instead, the heavenly ark is more likely a symbolic representation of God’s holy presence.
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 the law and the prophets refers to the entire Hebrew Bible, what we call the Old Testament. Jesus spoke of “the law and the prophets” multiple times, such as when He listed the two greatest commandments (Matthew 22:40). In the Sermon on the Mount, Jesus pointed to His absolute perfection, saying, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17).
On the Emmaus Road, Jesus taught two disciples “everything written about himself in the Scriptures, beginning with the Law of Moses and the Books of the Prophets” (Luke 24:27, CEV). Clearly, all Scripture, indicated by “the law and the prophets,” pointed to Jesus. The same passage also contains a three-fold division of the Old Testament: “the Law of Moses, the Prophets and the Psalms” (verse 44), but the two-fold division of “the law and the prophets” was also customary (Matthew 7:12; Acts 13:15; 24:14; Romans 3:21).
The books of the law, properly speaking, would comprise the Pentateuch: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The prophets, in the two-fold division, would include the rest of the Old Testament. Although it may seem strange that poetic books such as Job or Proverbs would be included in the “prophets” category, it was common for the Jews to see any writer of Scripture as a prophet. Further, many of
the psalms are clear messianic prophecies.
When Philip invited his friend Nathanael to meet Jesus, he referred to the whole of Hebrew Scripture in its two-fold division: “We have found the one Moses wrote about in the law, and the prophets also wrote about—Jesus of Nazareth” (John 1:45, NET). Philip was right that all of Scripture has a common theme:
the Messiah,
the Son of God,
who is Jesus.
“I have fought the good fight, I have finished the race, I have kept the faith” (2 Timothy 4:7). This is one of the better-known and most-quoted passages of the apostle Paul. These words written just before Paul’s death are a powerful affirmation of his unyielding love and undying faith in Jesus and the gospel message (Galatians 1:4; 2:20; Philippians 1:21).
The word translated “kept” means “to keep by guarding, to watch over.” The Greek word for “faith” is pistis, which has to do with a conviction based on hearing (cf. Romans 10:17). Paul’s trust in Jesus never wavered. His faith was as solid on the day of his death as it had been the moment he first believed on the Damascus road (Acts 9:3). He was firm in his faith in the midst of the mob’s violence (Acts 16:22; 2 Corinthians 11:25; 1 Thessalonians 2:2). He stood uncompromising before the dignitaries Felix (Acts 22:10, 22), Festus (Acts 25:9), and Agrippa (Acts 25:26).
He boldly confronted Peter when that apostle showed signs of compromising the teachings of Christ
(Galatians 2:11-16).
The expression “I have kept the faith” has two possible meanings. One is that Paul had faithfully declared the gospel and guarded its truth, keeping its message unadulterated.
Elsewhere, Paul called this the “pattern of sound teaching” and encouraged Timothy to “keep” it
as well
(2 Timothy 1:13; cf. 1 Timothy 6:20).
The other possible meaning of “I have kept the faith” is that Paul had fulfilled his divine appointment in this world, viz., that he would be Jesus’ messenger to the Gentiles (Acts 9:15; 22:21). When Jesus commissioned Paul, He was clear that the appointment would mean much suffering (Acts 9:16). But Paul gladly accepted the summons and never wavered in his commitment, trusting that he would soon experience “an eternal glory” (2 Corinthians 4:17).
Keeping the faith is never easy. Without question, Satan sought to derail Paul’s work by opposing him far and wide. There were Galatian legalists, Colossian Gnostics, and Judaizers at every turn. There were forged letters (2 Thessalonians 2:2). There were slanderous attacks on his integrity, his personal appearance, and his unpolished speech (2 Corinthians 10:10; 2 Corinthians 1:6). Not to mention the physical beatings he took (2 Corinthians 11:23-27). He was truly “hard pressed on every side” (2 Corinthians 4:8). Paul’s faith was the victory: “I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day” (2 Timothy 1:12). What God had committed to Paul, Paul committed back to God. And through it all, Paul looked forward to the moment when he would hear the Lord say,
“Well done, good and faithful servant!”
(Matthew 25:21).
As believers in Christ, we, too, should “keep the faith.” What has God called you to do? Do it with all your might (Colossians 3:23). Just as Paul “longed for His appearing” and anticipated receiving the “crown of righteousness” (2 Timothy 4:8), so should we serve the Lord and faithfully fulfill His plan for our lives.
The Bible says
that “love is of God” and
“God is love”
(1 John 4:7–8);
in other words, love is a fundamental characteristic of who God is. Everything God does is impelled and influenced by His love. There is a distinct word for the type of love that God displays. In the Greek, this word is agape, and it refers to a benevolent and charitable love that seeks the best for the loved one.
First John 4:18 says that “perfect love casts out fear.” The whole verse says this: “There is no fear in love. But perfect love casts out fear, because fear has to do with punishment. The one who fears is not made perfect in love.” The context here is important: verse 17 says, “This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus.”
The “fear” that perfect loves casts out is the fear of God’s judgment. We know that Judgment Day is coming, but those who are in Christ know the love of God, which drives away fear of condemnation. The dismissal of the fear of judgment is one of the main functions of God’s love. The person without Christ is under judgment and has plenty to fear (John 3:18), but, once a person is in Christ, the fear of judgment is gone. He is reconciled to God, and “there is now no condemnation for those who are in Christ Jesus” (Romans 8:1).
Part of understanding the love of God is knowing that God’s judgment fell on Jesus at the cross so that we can be spared: “The Lord has laid on him the iniquity of us all” (Isaiah 53:6). Jesus’ sacrifice propitiated (appeased) God’s justice and won His good favor (1 John 2:2, ESV). Jesus spoke often of His mission: “God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:17). The only person who must fear judgment is the one who rejects Jesus Christ: “Whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (verse 18).
The Bible says that nothing can separate the believer from the love of God in Christ (Romans 8:38–39). God’s love does not wax and wane; it is not a fickle, emotional sensation. God’s love for sinners is why Christ died on the cross. God’s love for those who trust in Christ is why He holds them in His hand and promises never to let them go (John 10:29). That divine love should take away our fear: “Do not be afraid, little flock,
for your Father has been pleased to give you the kingdom” (Luke 12:32).
“God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:7, NKJV).
A spirit of fearfulness and timidity does not come from God.
Sometimes this “spirit of fear” overcomes us, and to overcome it we need to trust in and love God more completely. “There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love” (1 John 4:18).
If, as a child of God,
we still fear God’s punishment,
we have not yet
reached the point of maturity in love.
To help us be complete in love, God has
liberally
sprinkled encouragement against fear
throughout the Bible.
God tells us not to be afraid of being alone,
of being too weak, of not being heard in our prayers,
or of being destitute of physical necessities.
These admonishments cover many different aspects of
the “spirit of fear.”
The key to overcoming fear is total and complete trust in God. Trusting God is how Shadrach, Meshach, and Abednego faced the fiery furnace without fear (Daniel 3). Trusting God is how Stephen stood before his killers fearlessly (Acts 7). To trust God is to refuse to give in to fear. Even in the darkest times, we can trust in God to make things right. This trust comes from knowing God and knowing that He is good. Once we have learned to put our trust in God, we will no longer be afraid of the things that come against us. We will be like the psalmist who said with confidence, “Let all who take refuge in you be glad; let them ever sing for joy. Spread your protection over them, that those who love your name may rejoice in you” (Psalm 5:11).
In summary, the word perfect in 1 John 4:18 means “complete” or “mature,” and the love that is referred to is God’s selfless agape love. The fear that this perfect love drives out is the fear of punishment. We have God’s promise that believers in Jesus Christ will not be judged with the world: “God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ” (1 Thessalonians 5:9; cf. 1 Corinthians 11:32). We can say with the psalmist, “In God I trust and am not afraid” (Psalm 56:11).
Our lives are to be characterized by godly love that forgives the sins of others. Our extending of forgiveness is motivated by the truth that God has forgiven our sin through Jesus Christ (Ephesians 4:32). How many times should we forgive? Up to seven times? That was Peter’s question in Matthew 18:21. Jesus’ answer: “I tell you, not seven times, but seventy-seven times” (Matthew 18:22). Where sin increases, grace increases all the more (Romans 5:20).
Love covers a multitude of sins—and it keeps on covering.
“For from [Christ’s] fullness we have all received, grace upon grace” (John 1:16, ESV). The NASB translates the verse the same way. The NIV translates the verse “Out of his fullness we have all received grace in place of grace already given.”
Christ (the Word) has been the focus of John chapter 1. In verse 14 we read, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” The fact that Jesus was “full of grace and truth” is the key concept addressed in verses 16–17. Verse 15 is a parenthetical aside. To get a better understanding of the force of John’s argument, we can read verses 14 and 16–17 together, without verse 15:
“And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. . . . For from his fullness we have all received, grace upon grace. For the law was given through Moses;
Grace and Truth came through Jesus Christ.”
Jesus is full of grace, and John says that, from that fullness, we (John, his original readers, and the rest of us who have trusted in Christ) have received grace and more grace. One hallmark of any interaction with Jesus is grace. Christians receive grace and then more grace—grace served on top of grace—grace and then, in place of that, more grace.
The point is that Christ is full of grace, and those who know Him get showered with grace.
The Amplified Bible translates John 1:16 this way: “Out of His fullness [the superabundance of His grace and truth] we have all received grace upon grace [spiritual blessing upon spiritual blessing, favor upon favor, and gift heaped upon gift].” What’s abundantly clear is that, when we come to Christ, He dishes out grace in heaping, huge servings.
The phrase unsearchable riches of Christ comes from Ephesians 3:8–9: “To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things” (ESV). The Greek for “unsearchable riches” is translated “boundless riches” in the NIV.
The Greek word translated “unsearchable” describes something that cannot be fully comprehended or explored. In other words, there is no limit to the riches of Christ; they are past finding out. Try as we might, we can never plumb the depths of Christ’s worth. Paul delineates some of these riches in Ephesians 1:7–14: redemption through His blood, the forgiveness of sins, the knowledge of the mystery of His will, the message of truth, the sealing of the Holy Spirit, and the guarantee of our inheritance. These are spiritual riches with eternal benefits, and we cannot fully comprehend them.
Jesus taught two short parables that emphasize the value of eternal life and the kingdom of God: “The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it” (Matthew 13:44–46). Like a hidden treasure or a pearl of great price, admission to the kingdom is of incalculable worth—and it is Jesus Christ who grants the admission.
The unsearchable riches of Christ cannot be fully traced out. “In Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9), so the riches of Christ include all that God is. The unsearchable riches of Christ are the Glory of God, the Truth of God, the Wisdom of God, the Life of God, and the Love of God. In Christ, God “has blessed us in the heavenly realms with every spiritual blessing” (Ephesians 1:3). In Christ are hidden “all the treasures of wisdom and knowledge” (Colossians 2:3).
In Ephesians 3:8 Paul refers to himself as “less than the least of all the Lord’s people.” This humble statement is then contrasted with “the boundless riches of Christ.” Paul describes himself as the lowest of believers while lifting Jesus up as the greatest of all. Every believer, in like humility, acknowledges the all-surpassing goodness and grace of God: “The LORD bestows favor and honor; no good thing does he withhold from those whose walk is blameless” (Psalm 84:11).
Christ’s riches that He makes available to us are not material but spiritual.
King Solomon was a man of great riches and wisdom, and his fame spread throughout the known world. Dignitaries from other countries came to hear his wisdom and see his lavish display of wealth (1 Kings 10:24). Scripture says that Solomon had no equal in the earth at that time: “King Solomon was greater in riches and wisdom than all the other kings of the earth” (verse 23). Yet, for all that, Solomon’s riches were not unsearchable. They could be quantified; the gold bars could be counted, and he had no inexhaustible supply of silver. Besides that, Solomon’s riches were only the temporal treasures of this world. Jesus is “greater than Solomon” (Luke 11:31). The treasures of Christ are inexhaustible, they are unsearchable, and they are forever.
Second Peter 3:18 tells us to “grow in the grace and knowledge of the Lord Jesus Christ.” To grow in grace is to mature as a Christian. We are saved by grace through faith (Ephesians 2:8–9), and we mature and are sanctified by grace alone. We know that grace is a blessing that we don’t deserve. It is God’s grace that justifies us, sanctifies us, and eventually glorifies us in heaven.
The sanctification process, becoming more like Christ,
is synonymous with
growing in grace.
We grow in grace by reading God’s Word and letting it “dwell in us richly” (Colossians 3:16) and by praying. Those actions by themselves don’t mature us, but God uses these spiritual disciplines to help us grow. Therefore, maturing in our Christian life is not about what we do, but about what God does in us, by His grace. Understanding and applying God’s grace in our lives is important. We are not to impair it by being proud, because God says that He resists the proud but gives grace to the humble (James 4:6). Grace is that attribute of God that enables us to break free of our sinful nature and follow Him. It gives us strength and protects us. Without God’s grace, His favor, we would be hopelessly lost in this world. The more grace we have and ask God for, the more mature as Christians we will be.
To grow in grace does not mean gaining more grace from God. God’s grace never increases; it is infinite, it cannot be more, and according to the nature of God, it could never be less. He gave His only Son so that whoever believes in Him should be saved (John 3:16). How much more grace could there possibly be than that? But to grow in grace is to grow in our understanding of what Jesus did and to grow in our appreciation of the grace we have been given. The more we learn about Jesus, the more we will appreciate all He has done, and the more we appreciate His love and sacrifice for us, the more we will perceive the never-ending grace of God.
Peter also confirms that we need to grow in our knowledge of Jesus and to have that intimate relationship with Him because the more we know of Him, the more of Him will be seen in our lives. Paul said in Colossians 3:1–4: “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory.”
The Scriptures contain all the knowledge we will ever need to learn of God, His Son, and His Spirit, at least in this life. God`s desire for those He has saved is their sanctification and transformation. He wants us to become more holy like Himself. He wants to transform us into the image of His Son. The way to do this is by meditating on the Scriptures and applying their principles to our lives as we yield to the conviction and power of the Holy Spirit who dwells within us. Then we will prove 2 Corinthians 3:18: “We, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord.”
First Corinthians 13 is one of the most famous passages in the New Testament. It is often referred to as the “Love Chapter” because it illustrates a biblical understanding of love. It’s in this chapter that Paul speaks of a time when “we shall see face to face” (1 Corinthians 13:12).
In 1 Corinthians 13:1–3, Paul argues that love surpasses all spiritual gifts. Even the greatest spiritual gift is worthless without love.
In 1 Corinthians 13:4–7, Paul describes the characteristics of love. These characteristics emphasize the importance of putting the interests of others above our own (cf. John 15:13; Philippians 2:14).
In 1 Corinthians 13:8–12, Paul speaks to the temporary nature of spiritual gifts and the hope that Christians have for a full, complete, and intimate knowledge of God in the future. This section reminds us that spiritual gifts such as speaking in tongues and prophesying are not eternal. Love, however, is eternal and will never fail (verse 8 and verse 13). Therefore, love is what truly matters.
This section also speaks to the limitations of human understanding. Because of sin and human finitude, we can only know and prophesy in part (1 Corinthians 13:9). Currently, we cannot understand God’s ways (Romans 11:33), nor can we fathom the depths of His love (Ephesians 3:17–19). But when Christ returns, sin will disappear and we will finally see God face to face (1 Corinthians 13:12).
The expression face to face appears in 1 Corinthians 13:12. The full verse reads, “For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.” The event described in this verse is often referred to as the “Beatific Vision” (to see God as He is), promised to Christians when Christ returns: “We know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2).
In our present state, however,
we only have
an indirect and imperfect knowledge
of God’s infinite wisdom, glory, and love.
Thus, we cannot see God as He is.
Paul compares our present knowledge of divine things to a dark reflection in a mirror. In New Testament times, a mirror was formed from polished metal, which could only reflect a dim and imperfect image. Yet Paul promises that God will exchange our dim images for a face-to-face encounter with Himself. On that glorious day, the light of God will shine upon us, and we will be free from all darkness. imperfection, and error. We will know Him fully, even as we are fully known by Him. This mutual recognition and understanding is the epitome of a deeply intimate relationship.
The beatific vision has roots in the Old Testament (Genesis 32:20; Exodus 33:11; Deuteronomy 34:10). In Exodus 33:18–23, Moses asks to see God’s glory, but God tells Moses that no one can see His glory and live. However, God allows Moses to see His back, but not Him in His entirety (that is, in His full glory).
In Matthew 5:8, Jesus promises that the pure in heart will see God. Jesus can make this promise because He is the only one who has seen the Father (John 1:18), and whoever has seen Jesus has seen the Father (John 14:9). Jesus is the “radiance of God’s glory and the exact representation of His being” (Hebrews 1:3). And when He returns, we will behold the fullness of God’s glory. On that day, we will see God as He truly is.
This hope for a face-to-face encounter with God gives Christians peace and comfort, even in difficult circumstances. When this life comes to an end, we will see and be seen by the One who loved us enough to die for us (John 3:16; Romans 5:8).
Colossians 1:27 is a powerful verse: “God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.”
Let’s start by clarifying that the apostle Paul is writing to believers in Jesus Christ—the “you” whom he addresses. He calls them “the Lord’s people” in the previous verse (Colossians 1:26). The “Gentiles” are non-Jewish people. A “mystery” in the New Testament is simply something that was hidden in times past but has now been revealed by God. The former mystery, now understood, is that Christ in us is the hope of our future glory.
In the Old Testament, the Holy Spirit came upon certain people to empower them for service, but then He would leave again. New Testament believers have a different experience, as the Spirit indwells us permanently. The permanent indwelling of the Holy Spirit given to New Testament believers was a “mystery” to the Old Testament saints. After Jesus ascended to heaven, He sent the Holy Spirit to live within us, never to leave (John 14:16–17; 16:7). Jesus told His disciples, “On that day you will realize that I am in my Father . . . and I am in you” (John 14:20).
The Holy Spirit seals us for the day of redemption (Ephesians 4:30). In other words, the Spirit’s presence in our hearts guarantees our ultimate salvation. Though we are in this world, we are not of it (John 17:16). God will continue to work in us until He is finished perfecting us (see Philippians 1:6). This forward-looking guarantee of perfection is what is meant by “Christ in you, the hope of glory.” The J. B. Phillips translation of Colossians 1:27puts it
this way: “The secret is simply this: Christ in you!
Yes,
Christ in you bringing with him the hope of all glorious things to come.”
The hope of glory is the fulfillment of God’s promise to restore us and all creation (see Romans 8:19–21 and 1 Peter 5:10). This hope is not a wishful thought, but the confident, expectant, joyful knowledge that we 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.”
. 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.
Psalm 119 is an epic poetic composition paying homage
to the Word of God.
The psalmist marvels at the excellencies and perfections of God’s Word, including its timeless, unlimited, and infinite nature. In Psalm 119:89, he observes, “Forever, O LORD, Your word is settled in heaven” (NKJV), punctuating the fact that God’s Word is eternal.
In Psalm 119:152, the psalmist testifies, “Long ago I learned from your statutes that you established them to last forever.” Fast forward to the time of Jesus, and the Lord Himself bears witness, “Heaven and earth will pass away, but my words will never pass away” (Matthew 24:35). The Word of God is eternal—it “endures forever” (1 Peter 1:25).
Besides “Your word is settled in heaven” (NKJV), other possible translations are “Your word . . . stands firm in the heavens” (NIV), “Your word is firmly fixed in the heavens” (ESV), and “Your word is established in heaven forever” (GW). The term settled means “established, to be positioned” and carries the idea of absolute stability. God’s Word is eternal, and it is absolutely and perpetually immutable: “The grass withers and the flowers fall, but the word of our God stands forever” (Isaiah 40:8).
Human words may fail, but believers can count on God’s Word. Every single word of the Lord is flawlessly accurate and truthful (Proverbs 30:5). His Word was living, active, and relevant in ages past, still is today, and always will be (Isaiah 55:11; Hebrews 4:12).
By His Word, God spoke the heavens and the earth into existence (Genesis 1:1–31; Psalm 33:6; 2 Peter 3:5). God’s Word gave life and sustenance to His people in the past (Deuteronomy 8:3; 30:14–16). Moses told the Israelites that the Lord’s instructions were “not empty words—they are your life! By obeying them you will enjoy a long life in the land you will occupy when you cross the Jordan River” (Deuteronomy 32:47, NLT).
The Word of God still gives life today (Matthew 4:4; John 6:63; Hebrews 1:3; James 1:21). Christians are made alive spiritually and eternally “through the living and enduring Word of God” (1 Peter 1:23).
Your word is settled in heaven also communicates the boundless, unlimited nature of the Word of God. The psalmist reflects, “I have seen a limit to all perfection, but Your command is without limit” (Psalm 119:96, HCSB). God’s Word is not confined but reaches far and wide through space and time, penetrating earthly spheres and accessing heavenly realms. The Bible tells us that God watches over His Word to ensure that His plans are carried out (Jeremiah 1:12). His Word is so settled in heaven and stable on earth that it always accomplishes its goal (Isaiah 55:11).
“The very essence of your words is truth; all your just regulations will stand forever,” informs the psalmist (Psalm 119:160, NLT). God’s Holy Word is settled in heaven because it is truth (John 17:17). As God’s perfect gift to us, it cannot be changed. James explains, “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change” (James 1:17, ESV). God has spoken, and God’s Word is eternal, fixed, established, and settled in heaven forever.
Moreover whom he did predestinate, them he also called:
and whom he called, them he also justified:
and whom he justified, them he also glorified.
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.”
God Works In All Things
…for those God foreknew, He also predestined to be conformed to the image of His Son, so that
He would be the firstborn among many brothers.
those He predestined, He also called; those He called, He also justified;those He justified, He also glorified.
what then shall we say in response to these things? If God is for us, who can be against us?…
Ephesians 1:5
He predestined us for adoption as His sons through Jesus Christ, according to the good pleasure of His will,
Ephesians 1:11
In Him we were also chosen as God’s own, having been predestined according to the plan of Him who works out everything by the counsel of His will,
2 Thessalonians 2:13-14
But we should always thank God for you, brothers who are loved by the Lord, because God chose you from the beginning to be saved by the sanctification of the Spirit and by faith in the truth. / To this He called you through our gospel, so that you may share in the glory of our Lord Jesus Christ.
Philippians 1:6
being confident of this, that He who began a good work in you will carry it on to completion until the day of Christ Jesus.
1 Peter 2:9
But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light.
2 Timothy 1:9
He has saved us and called us to a holy calling, not because of our works, but by His own purpose and by the grace He granted us in Christ Jesus before time began.
John 6:37-40
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. ...
John 17:22
I have given them the glory You gave Me, so that they may be one as We are one--
1 Corinthians 1:9
God, who has called you into fellowship with His Son Jesus Christ our Lord, is faithful.
1 Corinthians 2:7
No, we speak of the mysterious and hidden wisdom of God, which He destined for our glory before time began.
1 Thessalonians 5:24
The One who calls you is faithful, and He will do it.
2 Corinthians 3:18
And we, who with unveiled faces all reflect the glory of the Lord, are being transformed into His image with intensifying glory, which comes from the Lord, who is the Spirit.
Isaiah 42:1
“Here is My Servant, whom I uphold, My Chosen One, in whom My soul delights. I will put My Spirit on Him, and He will bring justice to the nations.
Isaiah 43:1
But now, this is what the LORD says—He who created you, O Jacob, and He who formed you, O Israel: “Do not fear, for I have redeemed you; I have called you by your name; you are Mine!
Isaiah 46:10-11
I declare the end from the beginning, and from ancient times what is still to come. I say, ‘My purpose will stand, and all My good pleasure I will accomplish.’ / I summon a bird of prey from the east, a man for My purpose from a far-off land. Truly I have spoken, and truly I will bring it to pass. I have planned it, and I
Romans 8:30-39
30 And so those whom God set apart, he called; and those he called, he put right with himself, and he shared his glory with them.
31 In view of all this, what can we say? If God is for us, who can be against us?
32 Certainly not God, who did not even keep back his own Son, but offered him for us all! He gave us his Son - will he not also freely give us all things?
33 Who will accuse God's chosen people? God himself declares them not guilty!
34 Who, then, will condemn them? Not Christ Jesus, who died, or rather, who was raised to life and is at the right side of God, pleading with him for us!
35 Who, then, can separate us from the love of Christ? Can trouble do it, or hardship or persecution or hunger or poverty or danger or death?
36 As the scripture says, "For your sake we are in danger of death at all times; we are treated like sheep that are going to be slaughtered."
37 No, in all these things we have complete victory through him who loved us!
38 For I am certain that nothing can separate us from his love: neither death nor life, neither angels nor other heavenly rulers or powers, neither the present nor the future,
39 neither the world above nor the world below - there is nothing in all creation that will ever be able to separate us from the love of God which is ours through Christ Jesus our Lord.
1 Corinthians 13:12
Paul has been describing our knowledge of God and His ways as incomplete or partial. The use of spiritual gifts, specifically gifts such as tongues, prophecy, and knowledge, gives only a glimpse of what may be known of God. As Paul wrote in Romans 11:33–34, "Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!
“For who has known the mind of the Lord.'"
Paul now describes this partial knowledge of God as seeing a reflection in a dim mirror. Some scholars suggest that he had in mind Corinth's famous bronze mirrors, known for their imperfect reflections. After the coming of Christ, when the church
is fully mature as He is, however, we will see God face to face,
knowing Him in person instead of through partial revelation.
In fact, Paul adds, we will know God and His ways then as He knows us now.
God, of course, is never limited in His knowledge.
He knows everything there is to know about us, even what we do not see or understand about ourselves.
In that day, when God comes to live among us (Revelation 21:1–5), we will know fully, as He knows us fully in this moment.
God made a conditional covenant with the children of Israel through His servant Moses. He promised good to them and their children for generations if they obeyed Him and His laws, but He always warned of despair, punishment, and dispersion if they were to disobey.
As a reminder of His covenant, the Lord had the Israelites make a box, according to His design, to house the stone tablets containing the Ten Commandments. This box, or ark, was to be kept in the inner sanctum of the wilderness tabernacle and eventually in the temple when it was built in Jerusalem. This chest is known as the ark of the covenant.
Moses instructed Bezalel, God’s anointed craftsman, to build the ark of the covenant (see Exodus 37:1–9; 25:10–22).
The “sacred chest”
was to be a rectangular wooden box made from
acacia wood, overlaid
“inside and out with pure gold,”
measuring approximately “45 inches long, 27 inches wide, and 27 inches high” (Exodus 37:1–2, NLT).
The chest was fitted with two pairs of
gold rings
on either side in which permanent poles were inserted
for transporting the ark.
No one
was allowed to touch the ark out of reverence for
God’s holiness.
The poles were also
fashioned with acacia wood and overlaid with gold.
The ark of the covenant was built to contain the two tablets of the law given to Moses by God (Exodus 25:16, 21).
These tablets were also
known as “the testimony,”
and thus,
the ark
was also called “the ark of the testimony”
(see Numbers 4:5, Joshua 4:16, ESV). In the original Hebrew, the word translated as “testimony” refers both to the terms of God’s covenant with Israel as written on the tablets of stone and to the covenant itself. Later, Moses had Aaron place inside the ark a jar of manna to remember God’s faithfulness in providing miraculous bread from heaven (Exodus 16:4, 33) and Aaron’s staff that had budded as a warning against rebellion (Numbers 17:1–13; Hebrews 9:4).
A lid called the “mercy seat” or “the place of atonement” was constructed for the box (see Exodus 25:17).
The mercy seat was made of pure gold and covered the entire length and width of the chest. Bezalel crafted two cherubim from hammered gold and molded them atop each end of the mercy seat so that the whole lid was one solid piece of gold. The cherubim faced each other and looked down on the mercy seat with their wings spread wide, overshadowing and protecting it.
The real significance of the ark of the covenant involved the mercy seat.
The Hebrew word for “mercy seat” meant “cover, appeasement, or place of atonement.” Once a year, the high priest
entered the holy of holies
where the ark of the covenant was kept, and here he atoned for his sins and the sins of the Israelite people
(Leviticus 16:2–16)
. Seven times,
the priest sprinkled the blood of sacrificed bulls and goats onto the mercy seat.
This atonement on Yom Kippur appeased God’s wrath and anger for past sins committed.
The lid of the ark of the covenant was termed a “seat” because this sacred place was considered God’s holy throne (see Psalm 99:1). Here, the Lord spoke to Moses from between the winged cherubim (Numbers 7:89). Here, where the sacrificial blood was sprinkled and God’s mercy was dispensed, was the only place in the world where atonement could take place.
The mercy seat on the ark was a symbolic foreshadowing of the ultimate sacrifice for all sin—the blood of Christ shed on the cross for the remission of sins (Hebrews 7:27; 9:12–14; 1 Peter 1:18–19). The apostle Paul, a former Pharisee and one familiar with the Old Testament, knew this concept quite well when he wrote about Christ being our covering for sin in Romans 3:24–25: “And all are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith.”
Just as there was only one place for atonement of sins in the Old Testament—the mercy seat of the ark of the covenant—so there is also only one place for atonement in the New Testament—the cross of Jesus Christ (1 John 2:2; 1 Peter 3:18).
As Christians,
we no longer look to the ark but to the
Lord Jesus Himself
as the One
who covers, cleanses, cancels, and atones
for our sins
(1 John 4:10).
As the Israelites traveled from Mount Sinai to Canaan,
the ark of the covenant
was to be carried before them
through the wilderness
as a constant
reminder of God’s holy, living presence
(Numbers 10:33–36).
The ark played a central role in Israel’s entrance into the Promised Land
(Joshua 3:3, 6, 15–16; 4:9; 6:4–16)
and the life of God’s people there (Joshua 8:33; Judges 20:26–28).
Eventually, Israel lost sight of the ark’s true significance. In 1 Samuel 4, the nation was battling the Philistines. When the Israelites suffered a loss, rather than deal with the real problem—sin—they fetched the ark and took it into battle.
They viewed the ark as little more than a talisman or ceremonial token
that would ensure God’s help.
As a result, they suffered another defeat, and
God allowed the ark to be
Captured
by
the Philistines
(1 Samuel 4:1–11, 17–22; 5:1–12).
But the hand of the Lord was heavy on the Philistines, so they returned the ark (1 Samuel 6:1–3, 10–15, 19; 7:1–2).
Much later, King David had the ark brought to Jerusalem (2 Samuel 6:1–12, 17), and when his son Solomon completed the temple,
the ark and all the tabernacle furnishings were placed inside the temple (1 Kings 8:1–12).
The Bible doesn’t say precisely when the ark of the covenant was lost to history. Some speculate it was destroyed or potentially removed during various raids (see 1 Kings 14:25–28; 2 Kings 14:8–14). The last time the location of the ark is mentioned in Scripture is when King Josiah ordered the caretakers of the ark to return it to the Jerusalem temple (2 Chronicles 35:1–6; cf. 2 Kings 23:21–23). The ark is not cited in the list of temple spoils that Nebuchadrezzar took to Babylon when Jerusalem was sacked (2 Kings 25:13–17; Jeremiah 52:17–23).
The origins of Israel’s ark of the covenant are as mysterious and fascinating as its current whereabouts and final destiny. Archeologists and treasure hunters have sought to find it for centuries. In Revelation 11:19, John sees the ark of the covenant as part of the future heavenly temple. However, this is probably not the same ark Moses built; instead, the heavenly ark is more likely a symbolic representation of God’s holy presence.
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 the law and the prophets refers to the entire Hebrew Bible, what we call the Old Testament. Jesus spoke of “the law and the prophets” multiple times, such as when He listed the two greatest commandments (Matthew 22:40). In the Sermon on the Mount, Jesus pointed to His absolute perfection, saying, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17).
On the Emmaus Road, Jesus taught two disciples “everything written about himself in the Scriptures, beginning with the Law of Moses and the Books of the Prophets” (Luke 24:27, CEV). Clearly, all Scripture, indicated by “the law and the prophets,” pointed to Jesus. The same passage also contains a three-fold division of the Old Testament: “the Law of Moses, the Prophets and the Psalms” (verse 44), but the two-fold division of “the law and the prophets” was also customary (Matthew 7:12; Acts 13:15; 24:14; Romans 3:21).
The books of the law, properly speaking, would comprise the Pentateuch: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The prophets, in the two-fold division, would include the rest of the Old Testament. Although it may seem strange that poetic books such as Job or Proverbs would be included in the “prophets” category, it was common for the Jews to see any writer of Scripture as a prophet. Further, many of
the psalms are clear messianic prophecies.
When Philip invited his friend Nathanael to meet Jesus, he referred to the whole of Hebrew Scripture in its two-fold division: “We have found the one Moses wrote about in the law, and the prophets also wrote about—Jesus of Nazareth” (John 1:45, NET). Philip was right that all of Scripture has a common theme:
the Messiah,
the Son of God,
who is Jesus.
“I have fought the good fight, I have finished the race, I have kept the faith” (2 Timothy 4:7). This is one of the better-known and most-quoted passages of the apostle Paul. These words written just before Paul’s death are a powerful affirmation of his unyielding love and undying faith in Jesus and the gospel message (Galatians 1:4; 2:20; Philippians 1:21).
The word translated “kept” means “to keep by guarding, to watch over.” The Greek word for “faith” is pistis, which has to do with a conviction based on hearing (cf. Romans 10:17). Paul’s trust in Jesus never wavered. His faith was as solid on the day of his death as it had been the moment he first believed on the Damascus road (Acts 9:3). He was firm in his faith in the midst of the mob’s violence (Acts 16:22; 2 Corinthians 11:25; 1 Thessalonians 2:2). He stood uncompromising before the dignitaries Felix (Acts 22:10, 22), Festus (Acts 25:9), and Agrippa (Acts 25:26).
He boldly confronted Peter when that apostle showed signs of compromising the teachings of Christ
(Galatians 2:11-16).
The expression “I have kept the faith” has two possible meanings. One is that Paul had faithfully declared the gospel and guarded its truth, keeping its message unadulterated.
Elsewhere, Paul called this the “pattern of sound teaching” and encouraged Timothy to “keep” it
as well
(2 Timothy 1:13; cf. 1 Timothy 6:20).
The other possible meaning of “I have kept the faith” is that Paul had fulfilled his divine appointment in this world, viz., that he would be Jesus’ messenger to the Gentiles (Acts 9:15; 22:21). When Jesus commissioned Paul, He was clear that the appointment would mean much suffering (Acts 9:16). But Paul gladly accepted the summons and never wavered in his commitment, trusting that he would soon experience “an eternal glory” (2 Corinthians 4:17).
Keeping the faith is never easy. Without question, Satan sought to derail Paul’s work by opposing him far and wide. There were Galatian legalists, Colossian Gnostics, and Judaizers at every turn. There were forged letters (2 Thessalonians 2:2). There were slanderous attacks on his integrity, his personal appearance, and his unpolished speech (2 Corinthians 10:10; 2 Corinthians 1:6). Not to mention the physical beatings he took (2 Corinthians 11:23-27). He was truly “hard pressed on every side” (2 Corinthians 4:8). Paul’s faith was the victory: “I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day” (2 Timothy 1:12). What God had committed to Paul, Paul committed back to God. And through it all, Paul looked forward to the moment when he would hear the Lord say,
“Well done, good and faithful servant!”
(Matthew 25:21).
As believers in Christ, we, too, should “keep the faith.” What has God called you to do? Do it with all your might (Colossians 3:23). Just as Paul “longed for His appearing” and anticipated receiving the “crown of righteousness” (2 Timothy 4:8), so should we serve the Lord and faithfully fulfill His plan for our lives.
The Bible says
that “love is of God” and
“God is love”
(1 John 4:7–8);
in other words, love is a fundamental characteristic of who God is. Everything God does is impelled and influenced by His love. There is a distinct word for the type of love that God displays. In the Greek, this word is agape, and it refers to a benevolent and charitable love that seeks the best for the loved one.
First John 4:18 says that “perfect love casts out fear.” The whole verse says this: “There is no fear in love. But perfect love casts out fear, because fear has to do with punishment. The one who fears is not made perfect in love.” The context here is important: verse 17 says, “This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus.”
The “fear” that perfect loves casts out is the fear of God’s judgment. We know that Judgment Day is coming, but those who are in Christ know the love of God, which drives away fear of condemnation. The dismissal of the fear of judgment is one of the main functions of God’s love. The person without Christ is under judgment and has plenty to fear (John 3:18), but, once a person is in Christ, the fear of judgment is gone. He is reconciled to God, and “there is now no condemnation for those who are in Christ Jesus” (Romans 8:1).
Part of understanding the love of God is knowing that God’s judgment fell on Jesus at the cross so that we can be spared: “The Lord has laid on him the iniquity of us all” (Isaiah 53:6). Jesus’ sacrifice propitiated (appeased) God’s justice and won His good favor (1 John 2:2, ESV). Jesus spoke often of His mission: “God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:17). The only person who must fear judgment is the one who rejects Jesus Christ: “Whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (verse 18).
The Bible says that nothing can separate the believer from the love of God in Christ (Romans 8:38–39). God’s love does not wax and wane; it is not a fickle, emotional sensation. God’s love for sinners is why Christ died on the cross. God’s love for those who trust in Christ is why He holds them in His hand and promises never to let them go (John 10:29). That divine love should take away our fear: “Do not be afraid, little flock,
for your Father has been pleased to give you the kingdom” (Luke 12:32).
“God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:7, NKJV).
A spirit of fearfulness and timidity does not come from God.
Sometimes this “spirit of fear” overcomes us, and to overcome it we need to trust in and love God more completely. “There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love” (1 John 4:18).
If, as a child of God,
we still fear God’s punishment,
we have not yet
reached the point of maturity in love.
To help us be complete in love, God has
liberally
sprinkled encouragement against fear
throughout the Bible.
God tells us not to be afraid of being alone,
of being too weak, of not being heard in our prayers,
or of being destitute of physical necessities.
These admonishments cover many different aspects of
the “spirit of fear.”
The key to overcoming fear is total and complete trust in God. Trusting God is how Shadrach, Meshach, and Abednego faced the fiery furnace without fear (Daniel 3). Trusting God is how Stephen stood before his killers fearlessly (Acts 7). To trust God is to refuse to give in to fear. Even in the darkest times, we can trust in God to make things right. This trust comes from knowing God and knowing that He is good. Once we have learned to put our trust in God, we will no longer be afraid of the things that come against us. We will be like the psalmist who said with confidence, “Let all who take refuge in you be glad; let them ever sing for joy. Spread your protection over them, that those who love your name may rejoice in you” (Psalm 5:11).
In summary, the word perfect in 1 John 4:18 means “complete” or “mature,” and the love that is referred to is God’s selfless agape love. The fear that this perfect love drives out is the fear of punishment. We have God’s promise that believers in Jesus Christ will not be judged with the world: “God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ” (1 Thessalonians 5:9; cf. 1 Corinthians 11:32). We can say with the psalmist, “In God I trust and am not afraid” (Psalm 56:11).
Our lives are to be characterized by godly love that forgives the sins of others. Our extending of forgiveness is motivated by the truth that God has forgiven our sin through Jesus Christ (Ephesians 4:32). How many times should we forgive? Up to seven times? That was Peter’s question in Matthew 18:21. Jesus’ answer: “I tell you, not seven times, but seventy-seven times” (Matthew 18:22). Where sin increases, grace increases all the more (Romans 5:20).
Love covers a multitude of sins—and it keeps on covering.
“For from [Christ’s] fullness we have all received, grace upon grace” (John 1:16, ESV). The NASB translates the verse the same way. The NIV translates the verse “Out of his fullness we have all received grace in place of grace already given.”
Christ (the Word) has been the focus of John chapter 1. In verse 14 we read, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” The fact that Jesus was “full of grace and truth” is the key concept addressed in verses 16–17. Verse 15 is a parenthetical aside. To get a better understanding of the force of John’s argument, we can read verses 14 and 16–17 together, without verse 15:
“And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. . . . For from his fullness we have all received, grace upon grace. For the law was given through Moses;
Grace and Truth came through Jesus Christ.”
Jesus is full of grace, and John says that, from that fullness, we (John, his original readers, and the rest of us who have trusted in Christ) have received grace and more grace. One hallmark of any interaction with Jesus is grace. Christians receive grace and then more grace—grace served on top of grace—grace and then, in place of that, more grace.
The point is that Christ is full of grace, and those who know Him get showered with grace.
The Amplified Bible translates John 1:16 this way: “Out of His fullness [the superabundance of His grace and truth] we have all received grace upon grace [spiritual blessing upon spiritual blessing, favor upon favor, and gift heaped upon gift].” What’s abundantly clear is that, when we come to Christ, He dishes out grace in heaping, huge servings.
The phrase unsearchable riches of Christ comes from Ephesians 3:8–9: “To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things” (ESV). The Greek for “unsearchable riches” is translated “boundless riches” in the NIV.
The Greek word translated “unsearchable” describes something that cannot be fully comprehended or explored. In other words, there is no limit to the riches of Christ; they are past finding out. Try as we might, we can never plumb the depths of Christ’s worth. Paul delineates some of these riches in Ephesians 1:7–14: redemption through His blood, the forgiveness of sins, the knowledge of the mystery of His will, the message of truth, the sealing of the Holy Spirit, and the guarantee of our inheritance. These are spiritual riches with eternal benefits, and we cannot fully comprehend them.
Jesus taught two short parables that emphasize the value of eternal life and the kingdom of God: “The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it” (Matthew 13:44–46). Like a hidden treasure or a pearl of great price, admission to the kingdom is of incalculable worth—and it is Jesus Christ who grants the admission.
The unsearchable riches of Christ cannot be fully traced out. “In Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9), so the riches of Christ include all that God is. The unsearchable riches of Christ are the Glory of God, the Truth of God, the Wisdom of God, the Life of God, and the Love of God. In Christ, God “has blessed us in the heavenly realms with every spiritual blessing” (Ephesians 1:3). In Christ are hidden “all the treasures of wisdom and knowledge” (Colossians 2:3).
In Ephesians 3:8 Paul refers to himself as “less than the least of all the Lord’s people.” This humble statement is then contrasted with “the boundless riches of Christ.” Paul describes himself as the lowest of believers while lifting Jesus up as the greatest of all. Every believer, in like humility, acknowledges the all-surpassing goodness and grace of God: “The LORD bestows favor and honor; no good thing does he withhold from those whose walk is blameless” (Psalm 84:11).
Christ’s riches that He makes available to us are not material but spiritual.
King Solomon was a man of great riches and wisdom, and his fame spread throughout the known world. Dignitaries from other countries came to hear his wisdom and see his lavish display of wealth (1 Kings 10:24). Scripture says that Solomon had no equal in the earth at that time: “King Solomon was greater in riches and wisdom than all the other kings of the earth” (verse 23). Yet, for all that, Solomon’s riches were not unsearchable. They could be quantified; the gold bars could be counted, and he had no inexhaustible supply of silver. Besides that, Solomon’s riches were only the temporal treasures of this world. Jesus is “greater than Solomon” (Luke 11:31). The treasures of Christ are inexhaustible, they are unsearchable, and they are forever.
Second Peter 3:18 tells us to “grow in the grace and knowledge of the Lord Jesus Christ.” To grow in grace is to mature as a Christian. We are saved by grace through faith (Ephesians 2:8–9), and we mature and are sanctified by grace alone. We know that grace is a blessing that we don’t deserve. It is God’s grace that justifies us, sanctifies us, and eventually glorifies us in heaven.
The sanctification process, becoming more like Christ,
is synonymous with
growing in grace.
We grow in grace by reading God’s Word and letting it “dwell in us richly” (Colossians 3:16) and by praying. Those actions by themselves don’t mature us, but God uses these spiritual disciplines to help us grow. Therefore, maturing in our Christian life is not about what we do, but about what God does in us, by His grace. Understanding and applying God’s grace in our lives is important. We are not to impair it by being proud, because God says that He resists the proud but gives grace to the humble (James 4:6). Grace is that attribute of God that enables us to break free of our sinful nature and follow Him. It gives us strength and protects us. Without God’s grace, His favor, we would be hopelessly lost in this world. The more grace we have and ask God for, the more mature as Christians we will be.
To grow in grace does not mean gaining more grace from God. God’s grace never increases; it is infinite, it cannot be more, and according to the nature of God, it could never be less. He gave His only Son so that whoever believes in Him should be saved (John 3:16). How much more grace could there possibly be than that? But to grow in grace is to grow in our understanding of what Jesus did and to grow in our appreciation of the grace we have been given. The more we learn about Jesus, the more we will appreciate all He has done, and the more we appreciate His love and sacrifice for us, the more we will perceive the never-ending grace of God.
Peter also confirms that we need to grow in our knowledge of Jesus and to have that intimate relationship with Him because the more we know of Him, the more of Him will be seen in our lives. Paul said in Colossians 3:1–4: “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory.”
The Scriptures contain all the knowledge we will ever need to learn of God, His Son, and His Spirit, at least in this life. God`s desire for those He has saved is their sanctification and transformation. He wants us to become more holy like Himself. He wants to transform us into the image of His Son. The way to do this is by meditating on the Scriptures and applying their principles to our lives as we yield to the conviction and power of the Holy Spirit who dwells within us. Then we will prove 2 Corinthians 3:18: “We, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord.”
First Corinthians 13 is one of the most famous passages in the New Testament. It is often referred to as the “Love Chapter” because it illustrates a biblical understanding of love. It’s in this chapter that Paul speaks of a time when “we shall see face to face” (1 Corinthians 13:12).
In 1 Corinthians 13:1–3, Paul argues that love surpasses all spiritual gifts. Even the greatest spiritual gift is worthless without love.
In 1 Corinthians 13:4–7, Paul describes the characteristics of love. These characteristics emphasize the importance of putting the interests of others above our own (cf. John 15:13; Philippians 2:14).
In 1 Corinthians 13:8–12, Paul speaks to the temporary nature of spiritual gifts and the hope that Christians have for a full, complete, and intimate knowledge of God in the future. This section reminds us that spiritual gifts such as speaking in tongues and prophesying are not eternal. Love, however, is eternal and will never fail (verse 8 and verse 13). Therefore, love is what truly matters.
This section also speaks to the limitations of human understanding. Because of sin and human finitude, we can only know and prophesy in part (1 Corinthians 13:9). Currently, we cannot understand God’s ways (Romans 11:33), nor can we fathom the depths of His love (Ephesians 3:17–19). But when Christ returns, sin will disappear and we will finally see God face to face (1 Corinthians 13:12).
The expression face to face appears in 1 Corinthians 13:12. The full verse reads, “For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.” The event described in this verse is often referred to as the “Beatific Vision” (to see God as He is), promised to Christians when Christ returns: “We know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2).
In our present state, however,
we only have
an indirect and imperfect knowledge
of God’s infinite wisdom, glory, and love.
Thus, we cannot see God as He is.
Paul compares our present knowledge of divine things to a dark reflection in a mirror. In New Testament times, a mirror was formed from polished metal, which could only reflect a dim and imperfect image. Yet Paul promises that God will exchange our dim images for a face-to-face encounter with Himself. On that glorious day, the light of God will shine upon us, and we will be free from all darkness. imperfection, and error. We will know Him fully, even as we are fully known by Him. This mutual recognition and understanding is the epitome of a deeply intimate relationship.
The beatific vision has roots in the Old Testament (Genesis 32:20; Exodus 33:11; Deuteronomy 34:10). In Exodus 33:18–23, Moses asks to see God’s glory, but God tells Moses that no one can see His glory and live. However, God allows Moses to see His back, but not Him in His entirety (that is, in His full glory).
In Matthew 5:8, Jesus promises that the pure in heart will see God. Jesus can make this promise because He is the only one who has seen the Father (John 1:18), and whoever has seen Jesus has seen the Father (John 14:9). Jesus is the “radiance of God’s glory and the exact representation of His being” (Hebrews 1:3). And when He returns, we will behold the fullness of God’s glory. On that day, we will see God as He truly is.
This hope for a face-to-face encounter with God gives Christians peace and comfort, even in difficult circumstances. When this life comes to an end, we will see and be seen by the One who loved us enough to die for us (John 3:16; Romans 5:8).
Colossians 1:27 is a powerful verse: “God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.”
Let’s start by clarifying that the apostle Paul is writing to believers in Jesus Christ—the “you” whom he addresses. He calls them “the Lord’s people” in the previous verse (Colossians 1:26). The “Gentiles” are non-Jewish people. A “mystery” in the New Testament is simply something that was hidden in times past but has now been revealed by God. The former mystery, now understood, is that Christ in us is the hope of our future glory.
In the Old Testament, the Holy Spirit came upon certain people to empower them for service, but then He would leave again. New Testament believers have a different experience, as the Spirit indwells us permanently. The permanent indwelling of the Holy Spirit given to New Testament believers was a “mystery” to the Old Testament saints. After Jesus ascended to heaven, He sent the Holy Spirit to live within us, never to leave (John 14:16–17; 16:7). Jesus told His disciples, “On that day you will realize that I am in my Father . . . and I am in you” (John 14:20).
The Holy Spirit seals us for the day of redemption (Ephesians 4:30). In other words, the Spirit’s presence in our hearts guarantees our ultimate salvation. Though we are in this world, we are not of it (John 17:16). God will continue to work in us until He is finished perfecting us (see Philippians 1:6). This forward-looking guarantee of perfection is what is meant by “Christ in you, the hope of glory.” The J. B. Phillips translation of Colossians 1:27puts it
this way: “The secret is simply this: Christ in you!
Yes,
Christ in you bringing with him the hope of all glorious things to come.”
The hope of glory is the fulfillment of God’s promise to restore us and all creation (see Romans 8:19–21 and 1 Peter 5:10). This hope is not a wishful thought, but the confident, expectant, joyful knowledge that we 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.”
. 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.
Psalm 119 is an epic poetic composition paying homage
to the Word of God.
The psalmist marvels at the excellencies and perfections of God’s Word, including its timeless, unlimited, and infinite nature. In Psalm 119:89, he observes, “Forever, O LORD, Your word is settled in heaven” (NKJV), punctuating the fact that God’s Word is eternal.
In Psalm 119:152, the psalmist testifies, “Long ago I learned from your statutes that you established them to last forever.” Fast forward to the time of Jesus, and the Lord Himself bears witness, “Heaven and earth will pass away, but my words will never pass away” (Matthew 24:35). The Word of God is eternal—it “endures forever” (1 Peter 1:25).
Besides “Your word is settled in heaven” (NKJV), other possible translations are “Your word . . . stands firm in the heavens” (NIV), “Your word is firmly fixed in the heavens” (ESV), and “Your word is established in heaven forever” (GW). The term settled means “established, to be positioned” and carries the idea of absolute stability. God’s Word is eternal, and it is absolutely and perpetually immutable: “The grass withers and the flowers fall, but the word of our God stands forever” (Isaiah 40:8).
Human words may fail, but believers can count on God’s Word. Every single word of the Lord is flawlessly accurate and truthful (Proverbs 30:5). His Word was living, active, and relevant in ages past, still is today, and always will be (Isaiah 55:11; Hebrews 4:12).
By His Word, God spoke the heavens and the earth into existence (Genesis 1:1–31; Psalm 33:6; 2 Peter 3:5). God’s Word gave life and sustenance to His people in the past (Deuteronomy 8:3; 30:14–16). Moses told the Israelites that the Lord’s instructions were “not empty words—they are your life! By obeying them you will enjoy a long life in the land you will occupy when you cross the Jordan River” (Deuteronomy 32:47, NLT).
The Word of God still gives life today (Matthew 4:4; John 6:63; Hebrews 1:3; James 1:21). Christians are made alive spiritually and eternally “through the living and enduring Word of God” (1 Peter 1:23).
Your word is settled in heaven also communicates the boundless, unlimited nature of the Word of God. The psalmist reflects, “I have seen a limit to all perfection, but Your command is without limit” (Psalm 119:96, HCSB). God’s Word is not confined but reaches far and wide through space and time, penetrating earthly spheres and accessing heavenly realms. The Bible tells us that God watches over His Word to ensure that His plans are carried out (Jeremiah 1:12). His Word is so settled in heaven and stable on earth that it always accomplishes its goal (Isaiah 55:11).
“The very essence of your words is truth; all your just regulations will stand forever,” informs the psalmist (Psalm 119:160, NLT). God’s Holy Word is settled in heaven because it is truth (John 17:17). As God’s perfect gift to us, it cannot be changed. James explains, “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change” (James 1:17, ESV). God has spoken, and God’s Word is eternal, fixed, established, and settled in heaven forever.
Moreover whom he did predestinate, them he also called:
and whom he called, them he also justified:
and whom he justified, them he also glorified.
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.”
God Works In All Things
…for those God foreknew, He also predestined to be conformed to the image of His Son, so that
He would be the firstborn among many brothers.
those He predestined, He also called; those He called, He also justified;those He justified, He also glorified.
what then shall we say in response to these things? If God is for us, who can be against us?…
Ephesians 1:5
He predestined us for adoption as His sons through Jesus Christ, according to the good pleasure of His will,
Ephesians 1:11
In Him we were also chosen as God’s own, having been predestined according to the plan of Him who works out everything by the counsel of His will,
2 Thessalonians 2:13-14
But we should always thank God for you, brothers who are loved by the Lord, because God chose you from the beginning to be saved by the sanctification of the Spirit and by faith in the truth. / To this He called you through our gospel, so that you may share in the glory of our Lord Jesus Christ.
Philippians 1:6
being confident of this, that He who began a good work in you will carry it on to completion until the day of Christ Jesus.
1 Peter 2:9
But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light.
2 Timothy 1:9
He has saved us and called us to a holy calling, not because of our works, but by His own purpose and by the grace He granted us in Christ Jesus before time began.
John 6:37-40
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. ...
John 17:22
I have given them the glory You gave Me, so that they may be one as We are one--
1 Corinthians 1:9
God, who has called you into fellowship with His Son Jesus Christ our Lord, is faithful.
1 Corinthians 2:7
No, we speak of the mysterious and hidden wisdom of God, which He destined for our glory before time began.
1 Thessalonians 5:24
The One who calls you is faithful, and He will do it.
2 Corinthians 3:18
And we, who with unveiled faces all reflect the glory of the Lord, are being transformed into His image with intensifying glory, which comes from the Lord, who is the Spirit.
Isaiah 42:1
“Here is My Servant, whom I uphold, My Chosen One, in whom My soul delights. I will put My Spirit on Him, and He will bring justice to the nations.
Isaiah 43:1
But now, this is what the LORD says—He who created you, O Jacob, and He who formed you, O Israel: “Do not fear, for I have redeemed you; I have called you by your name; you are Mine!
Isaiah 46:10-11
I declare the end from the beginning, and from ancient times what is still to come. I say, ‘My purpose will stand, and all My good pleasure I will accomplish.’ / I summon a bird of prey from the east, a man for My purpose from a far-off land. Truly I have spoken, and truly I will bring it to pass. I have planned it, and I
Incarnation is a term used by theologians to indicate that Jesus, the Son of God, took on human flesh.
This is similar to the hypostatic union.
The difference is that the hypostatic union explains how
Jesus’ two natures are joined,
and the Incarnation more specifically
affirms His humanity
The word incarnation means “the act of being made flesh.” It comes from the Latin version of John 1:14, which in English reads, “The Word became flesh and made His dwelling among us.” Because of the near-exclusive use of the Latin Vulgate in the church through the Middle Ages, the Latin term became standard.
Biblical support for Jesus’ humanity is extensive.
The Gospels report Jesus’ human needs including sleep (Luke 8:23), food (Matthew 4:2; 21:18), and physical protection (Matthew 2:13-15; John 10:39). Other indications of His humanity are that He perspired (Luke 22:43-44) and bled (John 19:34). Jesus also expressed emotions including joy (John 15:11), sorrow (Matthew 26:37), and anger (Mark 3:5). During His life, Jesus referred to Himself as a man (John 8:40), and after His resurrection His humanity was still recognized (Acts 2:22).
But the purpose of the Incarnation was not to taste food or to feel sorrow. The Son of God came in the flesh in order to be the Savior of mankind. First, it was necessary to be born “under the law” (Galatians 4:4). All of us have failed to fulfill God’s Law. Christ came in the flesh, under the Law, to fulfill the Law on our behalf (Matthew 5:17; Galatians 4:5).
Second, it was necessary for the Savior to shed His blood for the forgiveness of sins (Hebrews 9:22). A blood sacrifice, of course, requires a body of flesh and blood. And this was God’s plan for the Incarnation: “When Christ came into the world, he said: ‘Sacrifice and offering [under the Old Covenant] you did not desire, but a body you prepared for me’” (Hebrews 10:5). Without the Incarnation, Christ could not really die, and the cross is meaningless.
God did an incredible work in sending His only begotten Son into the world and providing us with a salvation we do not deserve. Praise the Lord for that moment in which “the Word became flesh.” We are now redeemed “with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:19).
In Romans 11 Paul makes a compelling observation—an affirmation he refers to as a mystery—that a partial hardening has happened until “the fullness of the Gentiles has come in” (Romans 11:25, ESV). The context helps us understand the meaning of the partial hardening and what is the fullness of the Gentiles.
In the first eleven chapters of Romans, Paul catalogs the mercies of God in God’s provision of righteousness through the gospel. First, in Romans 1:1—3:20 Paul considers the universal human need for God’s righteousness, as all are unrighteous and separated from God. Then in Romans 3:21—4:25 Paul lays out how God applied righteousness through faith to all who believe in Jesus, outlining three different and significant types of descendants of Abraham: 1) ethnic Israel (Romans 4:1), 2) believing Gentiles (Romans 4:11), and 3) believing Jews (Romans 4:12). These three sets of descendants of Abraham are especially important for understanding the partial hardening and the fullness of the Gentiles that Paul talks about in Romans 11.
Romans 5—8 discusses the implications of that righteousness applied in freeing believers from the penalty and bondage of sin (Romans 5—7) and assuring them of a present and future of reconciliation and peace with God (Romans 8). At the end of Romans 8 is a powerful affirmation of the believer’s eternal security—God will keep
His promises
to those who have
believed in Jesus Christ,
and
they will never be separated
from the love of Christ
(Romans 8:35).
While discussing these mercies of God, Paul seems to anticipate that his readers might wonder why, if God is so faithful to restore those who believe in Jesus,
God’s promises of restoration to Israel do not seem to be fulfilled yet.
Simply put, if God is faithful, and if His promises to believers are trustworthy, then
why is He not keeping His promises to Israel?
It is to answer this concern that Paul writes Romans 9—11, as he introduces the ideas of
a partial hardening of Israel and the fullness of the Gentiles
(Romans 11:25)
In Romans 9 Paul expresses his love for his Jewish brethren (Romans 9:1–5) and recognizes that the covenant promises are to be fulfilled to a specific group of Abraham’s descendants. Paul shows the distinct groups by highlighting God’s choosing of Abraham, Isaac, and Jacob and affirms that God’s blessing would be for those descendants who believe in the
Messiah (Romans 9:33).
Salvation would not only be for believing Jews, though, as Gentiles could also call upon the name of the Lord for salvation (Romans 10:12–13). While there are believing Jews and Gentiles, Paul explains that the nation of Israel as a whole has not yet received her Messiah (Romans 10:18—11:10), but they will one day be saved through believing in their Messiah (Romans 11:26).
In the meantime, Paul explains that there is a partial hardening of the nation—that many will refuse the Messiah—until the fullness of the Gentiles occurs. Israel’s hardening will continue until the divinely set number of Gentiles are saved:
“Some of the people of Israel have hard hearts,
but this will last
only until the full number
of Gentiles comes to Christ”
(Romans 11:25, NLT).
Paul recognized that Israel’s failure to accept the Messiah when He came offering the kingdom represented blessing for the Gentiles because, instead of setting up that kingdom on earth at that time,
Christ died
to PAY for the sins
of all.
In so doing, Christ fulfilled the promise God made to Abraham that in Abraham’s seed all the peoples of the earth will be blessed (Genesis 12:3b). That partial hardening of Israel also represented a shift in focus to the announcement of salvation to the Gentiles. Paul acknowledged himself as an apostle to the Gentiles (Romans 11:13) and sought that many Gentiles would come to know Christ so those promises could be fulfilled and
then the Jewish people might return to their Messiah (Romans 11:14–15).
Paul alluded to this in 2 Timothy 4:17 when he expressed gratitude for God’s sustaining him so that Paul might fulfill his ministry and that all the Gentiles might hear.
Even though God’s promises to save the nation of Israel are not presently being fulfilled, Paul recognizes that God will keep those promises after the fullness of the Gentiles. Paul seems to be building on the foundation of Daniel 9, in which is revealed a 490-year prophetic timeline after which God will accomplish His covenant blessings for Israel.
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 be