After being arrested, the
Truth
was first led to a man named Annas, a corrupt former
high priest of the Jews.
Annas broke numerous Jewish laws during the trial, including holding the trial in his house, trying to induce self-accusations against the defendant, and striking the defendant, who had been convicted of nothing at the time.
After Annas, the Truth was led to the reigning high priest, Caiaphas, who happened to be Annas’s son-in-law.
Before Caiaphas and the Jewish Sanhedrin,
many false witnesses came forward to
speak against the
Truth,
yet nothing could be proved and
no evidence of wrongdoing
could be found.
Caiaphas broke no fewer than seven laws while trying to convict the Truth: (1) the trial was held in secret; (2) it was carried out at night; (3) it involved bribery; (4) the defendant had no one present to make a defense for Him; (5) the requirement of 2-3 witnesses could not be met; (6) they used self-incriminating testimony against the defendant; (7) they carried out the death penalty against the defendant the same day. All these actions were prohibited by Jewish law. Regardless, Caiaphas declared the Truth guilty because the Truth claimed to be God in the flesh,
something Caiaphas called blasphemy.
When morning came, the third trial of the Truth took place, with the result that the Jewish Sanhedrin pronounced the Truth should die. However, the Jewish council had no legal right to carry out the death penalty, so they were forced to bring the Truth to the Roman governor at the time, a man named Pontius Pilate. Pilate was appointed by Tiberius as the fifth prefect of Judea and served in that capacity A.D. 26 to 36. The procurator had power of life and death and could reverse capital sentences passed by the Sanhedrin. As the Truth stood before Pilate, more lies were brought against Him. His enemies said, “We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that He Himself is Christ, a King” (Luke 23:2). This was a lie, as the Truth had told everyone to pay their taxes (Matthew 22:21) and never spoke of Himself as a challenge to Caesar.
After this, a very interesting conversation between the Truth and Pilate took place. “Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, ‘Are You the King of the Jews?’ Jesus answered, ‘Are you saying this on your own initiative, or did others tell you about Me?’ Pilate answered, ‘I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?’ Jesus answered, ‘My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.’ Therefore Pilate said to Him, ‘So You are a king?’ Jesus answered, ‘You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth.
Everyone who is of the
truth hears My voice.’
Pilate said to Him,
‘What is truth?’”
(John 18:33–38).
Pilate’s question, “What is truth?” has reverberated down through history. Was it a melancholy desire to know what no one else could tell him, a cynical insult, or perhaps an irritated, indifferent reply to Jesus’ words?
Jesus is described as the author and perfecter, or finisher, of our faith in Hebrews 12:2. An author is an originator or creator, as of a theory or plan. The Greek word translated “author” in Hebrews 12:2 can also mean “captain,” “chief leader” or “prince.” Acts 3:15 uses the same word: “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (KJV), while the NIV and ESV use the word “author” instead of “prince.” From this we can deduce that Christ is the originator of our faith in that He begins it, as well as the captain and prince or our faith. This indicates that Jesus controls our faith, steers it as a captain steers a ship, and presides over it and cares for it as a monarch presides over and cares for his people.
The Greek word translated “perfecter” in Hebrews 12:2 appears only this one time in the New Testament. It means literally “completer” or “finisher” and speaks of bringing something to its conclusion. Putting the two words together, we see that Jesus, as God, both creates and sustains our faith. We know that saving faith is a gift from God, not something we come up with on our own (Ephesians 2:8-9), and that gift comes from Christ, its creator. He is also the sustainer of our faith, meaning that true saving faith cannot be lost, taken away or given away. This is a source of great comfort to believers, especially in times of doubt and spiritual struggles. Christ has created our faith and He will watch over it, care for it, and sustain it.
It is important for us to understand that God in Christ is not only the creator and sustainer of our saving faith, but He is also the sustainer of our daily walk and the finisher of our spiritual journey. For if God in Christ is not the author of our new life, and if Christ is not the finisher and perfecter of our faith through the Holy Spirit’s indwelling power, then we are neither born again nor are we a true follower of Christ. “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Philippians 1:6; Ephesians 1:13-14).
The holiness of God is a critical facet of His character. God desires—even commands—that His people seek after His holiness (Leviticus 11:44). Emulating a lifestyle that reflects God’s holiness is so important that the writer of Hebrews urged Christians to “strive for peace with everyone, and for the holiness without which no one will see the Lord” (Hebrews 12:14, ESV).
In His Sermon on the Mount, Jesus said, “Blessed are the pure in heart, for they will see God” (Matthew 5:8). People who desire to live in close fellowship with the Lord and see Him face to face must turn away from self-seeking, unholy interests. They must “seek first his kingdom and his righteousness” (Matthew 6:33). Believers are called to become like God in His holiness (Ephesians 1:4).
The apostle Peter instructed believers to “live as God’s obedient children. Don’t slip back into your old ways of living to satisfy your own desires. You didn’t know any better then. But now you must be holy in everything you do, just as God who chose you is holy. For the Scriptures say, ‘You must be holy because I am holy’” (1 Peter 1:14–16, NLT). Without a lifelong endeavor toward personal holiness, no one will see the Lord.
God must discipline willfully disobedient children who live to please themselves. Throughout Scripture, God appeals to His people to work at cultivating holiness: “For God did not call us to be impure, but to live a holy life” (1 Thessalonians 4:7–8).
The declaration without holiness no one will see the Lord reflects a sense of the author’s anticipation of seeing Christ at His return (see 1 John 3:2). This is the culminating point of the broader passage (Hebrews 12:22–29). If our ultimate goal is to be like Christ and see Him when He returns, our practical daily pursuit must be toward complete purity of thought and lifestyle.
We are the temple of the living God (2 Corinthians 6:14–18). In light of this revelation, the apostle Paul urged, “Because we have these promises, dear friends, let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Corinthians 7:1, NLT). Paul told Timothy, “Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work” (2 Timothy 2:21, ESV).
We find a parallel idea to “without holiness no one will see the Lord” in these words from Paul: “For of this you can be sure: No immoral, impure or greedy person—such a person is an idolater—has any inheritance in the kingdom of Christ and of God” (Ephesians 5:5). Of the future, glorious New Jerusalem, the apostle John said, “Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb’s book of life” (Revelation 21:27).
It’s vital to understand that, as the Lord’s redeemed people, we are made holy through Christ’s finished work, the offering of His body on the cross (Hebrews 10:10, 14; Ephesians 1:4; 1 Corinthians 1:2). We are saved by Jesus “to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began” (2 Timothy 1:9, ESV). “He saved us, not because of the righteous things we had done, but because of his mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit” (Titus 3:5, NLT).
Sanctification is based on the death and resurrection of Jesus Christ and the ongoing work of the indwelling Holy Spirit (Colossians 1:22; 1 Thessalonians 5:23; 2 Thessalonians 2:13; John 3:5–8; 1 Corinthians 6:11). Motivated by the knowledge that “without holiness no one will see the Lord,” we continue going all-out for Christ, striving to put on our “new nature, created to be like God—truly righteous and holy” (Ephesians 4:24, NLT).
In our fast-paced, attention-grabbing world, it is easy to get caught up in the daily grind, get distracted, and lose sight of our true purpose in life—the worship and love of God (see Matthew 22:37). Yet we are told to run our race with our eyes focused on Christ: “Let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith” (Hebrews 12:1–2). How can we resist the allure of the world and keep our focus where it belongs, on Christ?
To focus is to direct one’s attention or concentrate on something. If we are focused on Christ, then He has our attention; we are concentrating on Him and His word; He occupies the forefront of our minds. Such a focus is only fitting, because Jesus “is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy” (Colossians 1:18). By rights, He should be our focus.
Colossians 3:1–4 contains much that can help us stay focused on Christ: “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.” We are to focus on “things above,” remembering that Christ is seated in the place of glory and power (verse 1). The reason for the command is also given: because we have been raised to new life with Christ. To focus on the things above, we must consciously remove our focus from “earthly things” (verse 2), and the reason is given: we have died to self, and Christ is our very life (verse 3). Helping us stay focused on Christ is the reminder that Jesus is coming again, and when we see Him we will know glory (verse 4).
Hebrews 2 lists some of the things that Christ has done or is doing for us: He shared our humanity (verse 14), He breaks the power of the devil (verse 14), He frees us (verse 15), He is our “merciful and faithful high priest” (verse 17), He suffered for us (verse 18), and He helps those who are tempted in this world (verse 18). Because of all this, Hebrews 3:1, says, “Therefore, holy brothers and sisters, who share in the heavenly calling, fix your thoughts on Jesus, whom we acknowledge as our apostle and high priest.”
Here are some practical ways for a born-again believer to stay focused on Christ:
Commit to reading the Bible. It is impossible for a believer to be consistently in the Word without having his attention drawn again and again to Christ: “The Scriptures point to me!” Jesus said (John 5:39, NLT; see also Luke 24:44 and Hebrews 10:7). To focus on the Word of God is to have the Son of God brought more into focus.
Develop your prayer life. If you want to know how to pray, read Jesus’ instructions to His disciples in Luke 11:1–13. As you speak to the Lord throughout your day, you will naturally be more focused on Him. Little things, big things—we can come to the Lord with any and all of our cares. The command is to “pray continually” (1 Thessalonians 5:17), to always be in an attitude and atmosphere of instant prayer.
Trust the Lord as your only protector: “My eyes are ever on the LORD, for only he will release my feet from the snare” (Psalm 25:15). Once we understand the spiritual dangers we face on a daily basis, we will focus more on Christ, our one and only Savior, who alone has the power of deliverance.
Recognize your need and the Lord as the source of all good things: “Behold, as the eyes of servants look to the hand of their master, as the eyes of a maidservant to the hand of her mistress, so our eyes look to the LORD our God, till he has mercy upon us” (Psalm 123:2, ESV). The world offers various means of obtaining love, joy, and peace, but they are destined to disappoint. The believer understands that love, joy, and peace (and a myriad other fine gifts) are the direct result of his relationship with Christ (see Galatians 5:22–23).
See the world for what it is: a sin-filled place of desperate need. The darker the world is to us, the more clearly the light of Christ will stand out. It’s not hard to focus on a light in a darkened room. “We . . . have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts” (2 Peter 1:19). Those who stay focused on Christ will find their perspective on worldly things changing. As Helen Lemmel says in her hymn, “Turn your eyes upon Jesus, / Look full in His wonderful face, / And the things of earth will grow strangely dim / In the light of His glory and grace.”
In the first section of Colossians 3 (1–17) Paul writes to encourage his readers in their general mindset and behavior. Concluding that section, Paul writes that whatever we do in word or deed is for God’s glory (Colossians 3:17). This is the overarching principle that should govern the life of the believer.
Paul provides specific descriptions of what doing all for God’s glory should look like in how we think (Colossians 3:1–4), how we handle the desires of the flesh (Colossians 3:11), and how we should care for and treat one another (Colossians 3:12–15). He then identifies the basis for empowering that kind of thought and conduct (Colossians 3:16). Paul concludes the section with the exhortation that we make sure that whatever we do in word or deed is for God’s glory (Colossians 3:17). Following those general instructions, Paul offers specific ways believers can faithfully steward the various relationships God provides (Colossians 3:18—4:6).
Because of the work God has done to make us alive in Christ, we should be focused on things above where Christ is (Colossians 3:1–4). Because of the future return of Christ in glory and the associated glorification of believers, we should put on the new self—walking in the newness of life and avoiding the idolatry of focusing on things that serve the flesh (Colossians 3:5–11). An important aspect of walking in this newness of life is in how believers treat one another, and that should be characterized by love and its specific expressions like compassion, kindness, humility, gentleness, and patience (Colossians 3:12–14). Those expressions of love ought to be based on the peace that God has provided us through Christ, and that peace of Christ should be a controlling factor in how we think and act within the body—because we have been called to be part of that body with other believers. We ought also to be grateful for this (Colossians 3:15).
The key is to diligently allow the word of Christ to be at home in us—to dwell richly in us (Colossians 3:16a). As His Word shapes us, we can be sure that whatever we do in word or deed is for God’s glory. The Word should change how we talk to each other, providing us avenues to build one another up and to teach each other—again, this is always to be accompanied by gratitude and thankfulness to God (Colossians 3:16b). After providing these directions, and before discussing the expectations of our conduct in specific relationships (Colossians 3:18—4:6), Paul covers overarching principles that help us make sure that whatever we do in word or deed is for God’s glory (Colossians 3:17). In this also we are to express thankfulness.
We are given important tools that enable us to make sure that whatever we do in word or deed is for God’s glory (Colossians 3:17). Those tools include a heavenly focused mindset (Colossians 3:2), considering the “old self” to be dead and putting on the new self (Colossians 3:5–10), putting on a heart that expresses love and its individual characteristics (Colossians 3:11–14), allowing His peace to govern our hearts (Colossians 3:15), immersing ourselves in the Bible, which is allowing His word to be at home in us (Colossians 3:16), and being constantly filled with and focused on gratitude and thanksgiving (Colossians 3:15, 16, 17). When we are putting these tools to use, we are more likely to ensure that whatever we do in word or deed is for God’s glory (Colossians 3:17).
In Jesus’ High Priestly Prayer, Jesus prays to His Father, saying, “Sanctify them by the truth; your word is truth” (John 17:17). In this verse, Jesus communicates two important facts: God’s Word is truth—God’s Word equals truth—and it’s by that truth that God sanctifies us, or sets us apart for holy service to Himself.
In the same prayer, Jesus prays for His disciples and all who will believe in Him through the gospel (John 17:20). Believers accept God’s words (John 17:6) and accept Jesus as God’s Word (John 17:8). God is truth, and His truth brings salvation to all who accept it (Titus 2:11). Further, God’s written and living Word will sustain believers as they are in the world (John 17:14).
In the High Priestly Prayer in John 17, Jesus confirms that He brought the message of salvation to the world: “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3). Jesus’ mission of bringing the truth has been accomplished (John 17:4), and He turns the focus of His prayer to God working through the disciples and other believers. He confirms that believers will be rejected by the world for believing “Your word is truth,” but believers are also assured joy, God’s protection from the evil one, and sanctification by God’s Word (John 17:13–19).
The Old and New Testaments both affirm that the words recorded in the Bible are God’s words and that they are true. Since God cannot lie, His Word is truth: “As for God, his way is perfect: The Lord’s word is flawless” (Psalm 18:30). Since God is eternal and unchanging, His Word is always the same: “Heaven and earth will pass away, but my words will never pass away” (Matthew 24:35; cf. Isaiah 40:8). Jesus uses the Word as He rebukes the devil who was tempting Him: “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God’” (Matthew 4:4; cf. Deuteronomy 8:3).
If we want to know truth, we will look in God’s written Word (2 Timothy 3:16–17) and look to Jesus Christ (John 14:6; 2 Corinthians 4:6; Hebrews 1:3). John refers to Jesus Christ in John 1:1–2, saying, “In the beginning was the Word. And the Word was with God and the Word was God. He was in the beginning with God.” The Word is God’s total message, and Jesus embodied that full message, which is why He is called the “Logos,” or “Word,” of God (Colossians 1:19; 2:9). God is truth. His Word is truth. Salvation comes by accepting Jesus and agreeing that “Your word is truth.”
Jesus said, “Your word is truth.” When we look at the Bible, we see truth. The Bible does not merely contain the truth; it is the truth. Every word is truth, in every part of the Bible. “The words of the LORD are flawless, like silver purified in a crucible, like gold refined seven times” (Psalm 12:6). This is the doctrine of the verbal, plenary inspiration of Scripture.
How we respond to God’s written Word and the Word made flesh has an eternal impact on us. Since God’s Word is truth, rejecting the Bible and rejecting Jesus is rejecting God Himself. Believing, cherishing, studying, and obeying God’s Word is the key to salvation, understanding God, and living abundantly (John 10:10). No matter what we may face in this world, we are sustained by the truth prayed over us in Jesus’ prayer: “Sanctify them by the truth; your word is truth” (John 17:17).
In 1 Corinthians 2:16, Paul quotes Isaiah 40:13 and then makes a statement concerning all believers: “We have the mind of Christ.” Having the mind of Christ means sharing the plan, purpose, and perspective of Christ, and it is something that all believers possess.
Having the mind of Christ means we understand God’s plan in the world—to bring glory to Himself, restore creation to its original splendor, and provide salvation for sinners. It means we identify with Christ’s purpose “to seek and to save what was lost” (Luke 19:10). It means we share Jesus’ perspective of humility and obedience (Philippians 2:5-8), compassion (Matthew 9:36), and prayerful dependence on God (Luke 5:16).
In the verses leading up to 1 Corinthians 2:16, we note some truths concerning the mind of Christ:
1) The mind of Christ stands in sharp contrast to the wisdom of man (verses 5-6).
2) The mind of Christ involves wisdom from God, once hidden but now revealed (verse 7).
3) The mind of Christ is given to believers through the Spirit of God (verses 10-12).
4) The mind of Christ cannot be understood by those without the Spirit (verse 14).
5) The mind of Christ gives believers discernment in spiritual matters (verse 15).
In order to have the mind of Christ, one must first have saving faith in Christ (John 1:12; 1 John 5:12). After salvation, the believer lives a life under God’s influence. The Holy Spirit indwells and enlightens the believer, infusing him with wisdom—the mind of Christ. The believer bears a responsibility to yield to the Spirit’s leading (Ephesians 4:30) and to allow the Spirit to transform and renew his mind (Romans 12:1-2).
Jesus told us to “store up for yourselves treasures in heaven” (Matthew 6:20). He linked this command to the desire of our hearts: “Where your treasure is, there your heart will be also” (Matthew 6:21; see also verses 10–20).
The Bible mentions rewards that await the believer who serves the Lord faithfully in this world (Matthew 10:41). A “great” reward is promised to those who are persecuted for Jesus’ sake. Various crowns are mentioned (in 2 Timothy 4:8, e.g.). Jesus says that He will bring rewards with Him when He returns (Revelation 22:12).
We are to treasure the Lord Jesus most of all. When Jesus is our treasure, we will commit our resources—our money, our time, our talents—to His work in this world. Our motivation for what we do is important (1 Corinthians 10:31). Paul encourages servants that God has an eternal reward for those who are motivated to serve Christ: “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving” (Colossians 3:23–24).
When we live sacrificially for Jesus’ sake or serve Him by serving the body of Christ, we store up treasure in heaven. Even seemingly small acts of service do not go unnoticed by God. “If anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward” (Matthew 10:42).
Some with more visible gifts (see 1 Corinthians 12) such as teaching, singing, or playing a musical instrument might be tempted to use their gift for their own glory. Those who use their talents or spiritual gifts coveting the praise of men rather than seeking God’s glory receive their “payment” in full here and now. The applause of men was the extent of the Pharisees’ reward (Matthew 6:16). Why should we work for worldly plaudits, however, when we can have so much more in heaven?
The Lord will be faithful to reward us for the service we give Him (Hebrews 6:10). Our ministries may differ, but the Lord we serve is the same. “The man who plants and the man who waters have one purpose, and each will be rewarded according to his own labor” (1 Corinthians 3:8).
The rich young man loved his money more than God in Matthew 19:16–30, a fact that Jesus incisively pointed out. The issue wasn’t that the young man was rich but that he “treasured” his riches and did not “treasure” what he could have in Christ. Jesus told the man to sell his possessions and give to the poor, “and you will have treasure in heaven. Then come, follow me” (verse 21). The young man left Jesus sad, because he was very rich. He chose this world’s treasure and so did not lay up treasure in heaven. He was unwilling to make Jesus his treasure. The young man was very religious, but Jesus exposed his heart of greed.
We are warned not to lose our full reward by following after false teachers (2 John 1:8). This is why it is so important to be in God’s Word daily (2 Timothy 2:15). That way we can recognize false teaching when we hear it.
The treasures that await the child of God will far outweigh any trouble, inconvenience, or persecution we may face (Romans 8:18). We can serve the Lord wholeheartedly, knowing that God is the One keeping score, and His reward will be abundantly gracious. “Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58).
The first thing to understand about the final judgment is that it cannot be avoided. Regardless of how we may choose to interpret prophecy on the end times, we are told that “it is appointed to men once to die, but after this the judgment” (Hebrews 9:27). We all have a divine appointment with our Creator. The apostle John recorded some details of the final judgment:
“And I saw a great white throne, and Him sitting on it, from whose face the earth and the heaven fled away. And a place was not found for them. And I saw the dead, the small and the great, stand before God. And books were opened, and another book was opened, which is the Book of Life. And the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead in it. And death and hell delivered up the dead in them. And each one of them was judged according to their works. And death and hell were cast into the Lake of Fire. This is the second death. And if anyone was not found having been written in the Book of Life, he was cast into the Lake of Fire” (Revelation 20:11-15).
This remarkable passage introduces to us the final judgment—the end of human history and the beginning of the eternal state. We can be sure of this: no mistakes will be made in our hearings because we will be judged by a perfect God (Matthew 5:48; 1 John 1:5). This will manifest itself in many undeniable proofs. First, God will be perfectly just and fair (Acts 10:34; Galatians 3:28). Second, God cannot be deceived (Galatians 6:7). Third, God cannot be swayed by any prejudices, excuses or lies (Luke 14:16-24).
As God the Son, Jesus Christ will be the judge (John 5:22). All unbelievers will be judged by Christ at the “great white throne,” and they will be punished according to the works they have done. The Bible is very clear that unbelievers are storing up wrath against themselves (Romans 2:5) and that God will “give to each person according to what he has done” (Romans 2:6). (Believers will also be judged, at a different judgment called the “judgment seat of Christ” (Romans 14:10), but since Christ’s righteousness has been imputed to us and our names are written in the Book of Life, we will be rewarded, not punished, according to our deeds.) At the final judgment the fate of the unsaved will be in the hands of the omniscient God who will judge everyone according to his soul’s condition.
For now, our fate is in our own hands. The end of our soul’s journey will be either in an eternal heaven or in an eternal hell (Matthew 25:46). We must choose where we will be by accepting or rejecting the sacrifice of Christ on our behalf, and we must make that choice before our physical lives on this earth come to an end. After death, there is no longer a choice, and our fate is to stand before the throne of God, where everything will be open and naked before Him (Hebrews 4:13). Romans 2:6 declares that God “will give to each person according to what he has done.”
In 2 Corinthians 4:17, the apostle Paul presents a beautiful and emphatic contrast between present afflictions and future glory: “For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison” (ESV). Before analyzing the meaning of “eternal weight of glory,” it is essential to understand the broader context of the epistle.
In 2 Corinthians, Paul addresses the challenges faced by the Corinthians and defends his apostolic ministry against accusations and opposition. In 2 Corinthians 4, Paul emphasizes the grace and mercy of God, which sustained Paul and his fellow-laborers during times of toil, weariness, scorn, danger, and constant exposure to death (see 2 Corinthians 4:7–10; cf. 2 Corinthians 11:23–27). Their suffering was not in vain: “So death is at work in us, but life in you” (2 Corinthians 4:12).
Despite these hardships, which continued for the duration of his life, Paul characterizes his trials and tribulations as “light” and “momentary.” The word light denotes something that is easy to bear or of little weight (cf. Matthew 11:30 and 2 Corinthians 1:17). Paul’s use of this term conveys the relative insignificance of present afflictions when juxtaposed with the eternal weight of glory.
Furthermore, the term momentary emphasizes the brevity and fleeting nature of present afflictions (cf. James 4:14). Paul contrasts the temporary nature of suffering with the eternal nature of the glory that awaits believers (see Romans 8:29–30). Even if we were to suffer for the rest of our lives, our afflictions are still momentary because this life will come to an end (2 Corinthians 4:16). And when it does, we will be glorified with Christ (Romans 8:17).
Next, Paul juxtaposes the light and momentary affliction with an “eternal weight of glory beyond all comparison.” The word weight signifies the substantiality, significance, and overwhelming nature of the future glory that believers will experience (cf. 1 Corinthians 2:9, 13:12; 1 John 3:2). Hence, it conveys a sense of immeasurable value and magnitude.
This “eternal weight of glory” stands in stark contrast to the fleeting and transitory nature of present afflictions. The word eternal signifies the everlasting and unending nature of the glory that believers will inherit. It also highlights the incomparable duration and permanence of our future glory.
In Romans 8:18, Paul expresses a similar idea, declaring that the “sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (ESV). This passage reinforces the idea that present afflictions, though seemingly significant, pale in comparison to the future glory that believers will partake in.
In 1 Peter 1:6–7, the apostle notes that suffering has a redemptive purpose: “In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ” (ESV). This passage aligns with the theme of present afflictions preparing believers for an eternal weight of glory, as mentioned in 2 Corinthians 4:17.
Second Corinthians 4:17 reminds us that present afflictions, though at times severe, are light and momentary when contrasted with the immeasurable weight of glory that awaits believers. This provides immense comfort to those enduring trials, assuring them their suffering is purposeful and temporary, while their future glory is eternal and incomparable.
May this passage inspire and strengthen our faith as we endure various trials, always mindful of the surpassing glory that awaits us in Jesus Christ.
Several times in his instruction to Timothy, Paul introduces content as “a trustworthy statement” (1 Timothy 1:15; 3:1; 4:9; 2 Timothy 2:11). The “trustworthy” designation highlights what follows as an important and reliable principle. Shortly after such an introduction, Paul remarks that God cannot deny Himself (2 Timothy 2:13).
In 2 Timothy 2:11 Paul introduces what reads like a poetic verse from a hymn that includes four couplets. The words may have already been familiar to Timothy, or Paul may have been simply providing new content. Literally rendered, the passage reads like this: “Since together we died, also together we will live;
since we are enduring, also together we will reign;
if we will deny, He will also deny us;
if we are not faithful, He remains faithful, for to deny Himself He cannot” (2 Timothy 2:11–13).
In the first couplet (2 Timothy 2:11), Paul acknowledges that, because we have died together with Christ (as in Colossians 2:20 and 3:3), we will live together with Him. We will enjoy life everlasting with Christ. Paul states this as fact (using the first class condition in the Greek)—this is not merely an “if” but a “since.” It is a fact that we have died together (Paul uses the aorist tense, denoting the action is completed), and it is a certainty that in the future we will live together with Christ.
Next, Paul encourages believers that, since we are enduring (also assumed as fact, using the first class conditional), then we will reign together with Him and each other (2 Timothy 2:12a). As John explained it in Revelation, believers overcome through Christ who has Himself overcome (compare Revelation 2:7, 11; 3:5; 21:7, etc., with Revelation 5:5). This is an encouragement for believers to persevere—and, assuming their endurance, reminding that there is a future of reward and meaningful activity in store.
The third couplet (2 Timothy 2:12b) changes the tense of the (protasis) action from present (as was used on the first two couplets) to future, rendering the first part of the couplet, “if we deny in the future.” If there is such a denial, then He will also deny us. Jesus used similar terminology when He explained that, if people denied Him before men, He would deny them before the Father (Matthew 10:33). It is important to note that Jesus was talking to His twelve disciples (Matthew 10:5; 11:1). He explains that the Spirit would be speaking through them (Matthew 10:20), and He warns them of the need to be faithful in confessing Him before men and not denying Him—He is challenging them to be faithful messengers for Him. There was reward for confessing Him before men (Matthew 10:32) and consequences for denying Him before men (Matthew 10:33).
In 2 Timothy 2, Paul is challenging Timothy to endure and fulfill his ministry, which included doing the work of a good-news proclaimer, or evangelist (2 Timothy 4:5). Paul challenges Timothy with the importance of confessing and not denying Jesus.
When Paul says that Jesus will deny us, he is not talking about loss of salvation or change in positional standing before God. Much like Jesus warned His twelve disciples, Paul reminds Timothy that there are consequences to unfaithfulness in ministry. Paul had explained earlier in this context the importance of engaging like a good soldier, an athlete competing according to the rules, and a hard-working farmer (2 Timothy 2:3–6).
Paul had elsewhere explained that he was working hard to be faithful so he would not be disqualified from ministry (1 Corinthians 9:23–27). He refers to faithfulness in practice, not loss of salvation—as he explains after the fourth couplet in 2 Timothy 2:13: God “cannot deny Himself” (NKJV). To ensure that people rightly understood the rewards and consequences of faithfulness in the Christian life, Paul told the Corinthians that the works of all believers would one day be assessed at Christ’s judgment seat. If those works stand the test, the believer will be rewarded (1 Corinthians 3:14). If the works are burned up, then the believer will lose out on the reward, but he would not lose salvation (1 Corinthians 3:15). Paul’s warning to Timothy that Jesus would deny those who deny Him has nothing to do with their position in Christ, as we see in the fourth couplet: “If we are unfaithful, he remains faithful, for he cannot deny who he is” (2 Timothy 2:13, NLT).
Even if we are unfaithful, or lacking faith, faithful He remains, for God cannot deny Himself. Once a person is in Christ (by belief in Him), God remains faithful to that person—He keeps His word. The one who believes has eternal life from the moment of faith (e.g., John 6:47; Romans 8:29–31). Nothing can separate a child of God from the love of God (Romans 8:38–39), because He is faithful to keep His promise.
God cannot deny Himself. If He were to break His promise to those who have believed in Him, that would be a denial of Himself and His righteous character. To those who fear that God is standing over them waiting to cast them out if they deny Him or if they fail to have enough belief or if they are unfaithful in their ministries, Paul says that God always remains faithful. His faithfulness is a matter of His own character—God cannot deny Himself (2 Timothy 2:13).
Scripture doesn’t ever manipulate us to action based on the potential loss of our position in Christ. Instead, we are exhorted to act because God is faithful and the promises He makes are certain.
Confessing Christ
32Therefore everyone who confesses Me before men, I will also confess him before My Father in heaven. 33But whoever denies Me before men, I will also deny him before My Father in heaven. 34Do not assume that I have come to bring peace to the earth; I have not come to bring peace, but a sword.…
Berean Standard Bible · Download
Isaiah 59:13
rebelling and denying the LORD, turning away from our God, speaking oppression and revolt, conceiving and uttering lies from the heart.
Mark 8:38
If anyone is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in His Father's glory with the holy angels."
Luke 9:26
If anyone is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory and in the glory of the Father and of the holy angels.
Luke 12:9
But whoever denies Me before men will be denied before the angels of God.
2 Timothy 2:12
if we endure, we will also reign with Him; if we deny Him, He will also deny us;
But whoever shall deny me before men, him will I also deny before my Father which is in heaven.
Matthew 26:70-75
But he denied before them all, saying, I know not what thou sayest…
Mark 14:30,72
And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice…
Luke 9:26
For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.
Testing the Spirits
Beloved, do not believe every spirit, but test the spirits
to see whether they are from God.
For many false prophets have gone out into the world.
By this you will know the Spirit of God:
Every spirit that confesses that Jesus Christ has
come in the flesh is from God,
and every spirit that does not confess Jesus is not from God.
This is the spirit of the antichrist,
which you have heard is coming and which is
already in the world at this time.…
John 1:14
The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.
1 Corinthians 12:3
Therefore I inform you that no one who is speaking by the Spirit of God says, "Jesus be cursed," and no one can say, "Jesus is Lord," except by the Holy Spirit.
1 John 1:2
And this is the life that was revealed; we have seen it and testified to it, and we proclaim to you the eternal life that was with the Father and was revealed to us.
1 John 2:23
Whoever denies the Son does not have the Father, but whoever confesses the Son has the Father as well.
1 John 4:15
If anyone confesses that Jesus is the Son of God, God abides in him, and he in God.
1 John 5:1
Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father also loves those born of Him.
2 John 1:7
For many deceivers have gone out into the world,
refusing to confess the coming of Jesus Christ in the flesh.
Any such person is the
deceiver and the antichrist.
Hereby know you the
Spirit of God:
Every spirit that confesses that
Jesus Christ is come in the flesh
is of God:
1 John 5:1
Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.
John 16:13-15
Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come…
1 Corinthians 12:3
Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
come.
1 John 4:3
And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.
John 1:14
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
1 Timothy 3:16
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.