Jesus spoke of the
importance of motivation when contrasting
the hireling and the shepherd.
The hireling
will take care of the animals because
he wants to get paid.
But as soon as he sees danger
(that is, when wolves appear),
he abandons
the sheep to protect himself.
The shepherd, on the
other hand,
not only
takes care of his flock,
but he’s
willing to put his life
on the line
to keep them safe
(John 10:7–18).
When the apostle Paul wrote, “The love of Christ compels us,” he was describing the powerful, Spirit-filled motivation that drives followers of Christ to share the gospel in ways that persuade people to commit their lives to Jesus.
When Paul explained this motivation to the Corinthians, he wanted them to not be ashamed of either him or the message of reconciliation that brings life to those who embrace it (2 Corinthians 5:11–15). Paul understood the futility of life without Christ and the empty pursuit of righteousness through self-effort.
Even though the people to whom he preached were often hostile to him, and even called him crazy, the love of Christ compelled him to keep putting the message of hope in front of them.
Paul knew that his detractors were starving for a sense of meaning, purpose, and significance in the world—much like we see today.
The love of Christ compelled Paul to share the gospel.
The phrase the love of Christ could be interpreted in two ways: Christ’s love for people, or the apostles’ love for Christ. Either provides motivation to take the gospel to distant lands in the face of opposition. The great love of Christ was such that “Christ died for all” people (2 Corinthians 5:14, NLT). Paul’s love for Christ was such that he was willing to die to self (see Galatians 2:20).
This testimony of Paul’s encourages us to ask ourselves, “What motivates us to share the good news of Jesus with others?” Are we driven by a genuine love and affection for Christ, by a clear view of Christ’s love for the lost, or merely by a sense of duty? What motivates us will make all the difference.
When we possess this compelling, Spirit-driven motivation of Christ’s love, we are zealous in seeing the lost reconciled with God. We go to the lost, rather than letting them come to us. We are willing to make ourselves “a slave to everyone, to win as many as possible” (1 Corinthians 9:19); we “become all things to all people so that by all possible means [we] might save some” (verse 22).
The love of Christ compels us to love the lost enough to share the good news of salvation with them.
Greetings from Paul and Timothy
(Philippians 1:1–2; Philemon 1:1–3)
Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,
To the saints and faithful brothers in Christ at Colossae:
Grace and peace to you from God our Father.
Thanksgiving and Prayer
(1 Corinthians 1:4–9; Philippians 1:3–11)
We always thank God, the Father of our Lord Jesus Christ, when we pray for you, because we have heard about your faith in Christ Jesus and your love for all the saints— the faith and love proceeding from the hope stored up for you in heaven, of which you have already heard in the word of truth, the gospel that has come to you.
All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and truly understood the grace of God. You learned it from Epaphras, our beloved fellow servant, who is a faithful minister of Christ on our behalf, and who also informed us of your love in the Spirit.
For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of His will in all spiritual wisdom and understanding, so that you may walk in a manner worthy of the Lord and may please Him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to His glorious might so that you may have full endurance and patience, and joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the light.
He has rescued us from the dominion of darkness and brought us into the kingdom of His beloved Son,
in whom we have redemption, the forgiveness of sins.
The Supremacy of the Son
(Hebrews 1:1–14)
The Son is the image of the invisible God, the firstborn over all creation. For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him.
He is before all things, and in Him all things hold together. And He is the head of the body, the church; He is the beginning and firstborn from among the dead, so that in all things He may have preeminence. For God was pleased to have all His fullness dwell in Him, and through Him to reconcile to Himself all things, whether things on earth or things in heaven,
by making peace through the blood of His cross.
Once you were alienated from God and were hostile in your minds, engaging in evil deeds. But now He has reconciled you by Christ’s physical body through death to present you holy, unblemished, and blameless in His presence— if indeed you continue in your faith, established and firm, not moved from the hope of the gospel you heard, which has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.
Paul’s Suffering for the Church
(2 Corinthians 11:16–33)
Now I rejoice in my sufferings for you,
and I fill up
in my flesh what is lacking in regard to
Christ’s afflictions for the sake of His body,
which is the church. I became its servant by
the commission God
gave me to
fully proclaim to you the word of God,
The mystery
that was hidden for ages and generations
but is now revealed to His saints.
To them God has chosen
to make known among the Gentiles
the glorious riches of this mystery,
which is Christ in you, the hope of glory.
We proclaim Him,
admonishing and teaching everyone
with all wisdom,
so that we may present everyone
perfect in Christ.
To this end I also labor,
striving with
all His energy working powerfully
within me.
Ephesians 3:6
This mystery is that through the gospel the Gentiles are fellow heirs, fellow members of the body,
and fellow partakers of the promise in Christ Jesus.
Romans 8:10
But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness.
Galatians 2:20
I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me.
2 Corinthians 4:6-7
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 the glory of God in the face of Jesus Christ. / Now we have this treasure in jars of clay to show that this surpassingly great power is from God and not from us.
Romans 16:25-26
Now to Him who is able to strengthen you by my gospel and by the proclamation of Jesus Christ, according to the revelation of the mystery concealed for ages past / but now revealed and made known through the writings of the prophets by the command of the eternal God, in order to lead all nations to the obedience that comes from faith--
Ephesians 1:18
I ask that the eyes of your heart may be enlightened, so that you may know the hope of His calling,
the riches of His glorious inheritance in the saints,
1 Corinthians 1:27
But God chose the foolish things of the world to shame the wise;
God chose the weak things of the world to shame the strong.
John 14:20
On that day you will know that I am in My Father, and you are in Me, and I am in you.
1 Peter 1:12
It was revealed to them that they were not serving themselves, but you, when they foretold the things now announced by those who preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.
2 Corinthians 5:17
Therefore if anyone is in Christ, he is a new creation. The old has passed away. Behold, the new has come!
Philippians 1:27
Nevertheless, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, contending together as one for the faith of the gospel,
1 John 4:4
You, little children, are from God and have overcome them, because greater is He who is in you than he who is in the world.
Romans 5:2
through whom we have gained access by faith into this grace in which we stand. And we rejoice in the hope of the glory of God.
1 Timothy 1:1
Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope,
Hebrews 6:19
We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain,
1 Corinthians 2:12-14
Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God…
2 Corinthians 2:14
Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.
2 Corinthians 4:6
For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
Colossians 2:3
In whom are hid all the treasures of wisdom and knowledge.
Romans 9:23
And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
Romans 11:33
O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
Colossians 3:11
Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
Luke 17:21
Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.
John 6:56
He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
Colossians 1:5
For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;
Psalm 16:9-11
Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope…
Romans 5:2
By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
Galatians 6:2 states,
“Carry each other’s burdens,
and in
this way you will
fulfill the law of Christ”
(emphasis added)
What exactly is the law of Christ, and how is it fulfilled by carrying each other’s burdens? While the law of Christ is also mentioned in 1 Corinthians 9:21, the Bible nowhere specifically defines what precisely is the law of Christ. However, most Bible teachers understand the law of Christ to be what Christ stated were the greatest commandments in Mark 12:28–31, “‘Which commandment is the most important of all?’ Jesus answered, ‘The most important is, “Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” The second is this: “You shall love your neighbor as yourself.” There is no other commandment greater than these.’”
The law of Christ, then, is to love God with all of our being and to love our neighbors as we love ourselves. In Mark 12:32–33, the scribe who asked Jesus the question responds with, “To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices.” In this, Jesus and the scribe agreed that those two commands are the core of the entire Old Testament Law. All of the Old Testament Law can be placed in the category of “loving God” or “loving your neighbor.”
Various New Testament scriptures state that Jesus fulfilled the Old Testament Law, bringing it to completion and conclusion (Romans 10:4; Galatians 3:23–25; Ephesians 2:15). In place of the Old Testament Law, Christians are to obey the law of Christ. Rather than trying to remember the over 600 individual commandments in the Old Testament Law, Christians are simply to focus on loving God and loving others. If Christians would truly and wholeheartedly obey those two commands, we would be fulfilling everything that God requires of us.
Christ freed us from the bondage of the hundreds of commands in the Old Testament Law and instead calls on us to love. First John 4:7–8 declares, “Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love.” First John 5:3 continues, “This is love for God: to obey His commands. And His commands are not burdensome.”
Some use the fact that we are not under the Old Testament Law as an excuse to sin. The apostle Paul addresses this very issue in Romans. “What then? Are we to sin because we are not under law but under grace? By no means!” (Romans 6:15). For the follower of Christ, the avoidance of sin is to be accomplished out of love for God and love for others. Love is to be our motivation. When we recognize the value of Jesus’ sacrifice on our behalf, our response is to be love, gratitude, and obedience. When we understand the sacrifice Jesus made for us and others, our response is to be to follow His example in expressing love to others. Our motivation for overcoming sin should be love, not a desire to legalistically obey a series of commandments. We are to obey the law of Christ because we love Him, not so that we can check off a list of commands that we successfully obeyed.
Faith and Belief
(James 2:14–26)
1O foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. 2I would like to learn just one thing from you: Did you receive the Spirit by works of the law, or by hearing with faith?
3Are you so foolish? After starting in the Spirit, are you now finishing in the flesh?4Have you suffered so much for nothing, if it really was for nothing? 5Does God lavish His Spirit on you and work miracles among you because you practice the law, or because you hear and believe?
6So also, “Abraham believed God, and it was credited to him as righteousness.”a7Understand, then, that those who have faith are sons of Abraham. 8The Scripture foresaw that God would justify the Gentiles by faith, and foretold the gospel to Abraham: “All nations will be blessed through you.”b 9So those who have faith are blessed along with Abraham, the man of faith.
Christ Has Redeemed Us
10All who rely on works of the law are under a curse. For it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.”c11Now it is clear that no one is justified before God by the law, because, “The righteous will live by faith.”d 12The law, however, is not based on faith; on the contrary, “The man who does these things will live by them.”
13Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.”f 14He redeemed us in order that the blessing promised to Abrahamg would come to the Gentiles in Christ Jesus, so that by faith we might receive the promise of the Spirit.
The Purpose of the Law
(Romans 7:1–6)
15Brothers, let me put this in human terms. Even a human covenant, once it is ratified, cannot be canceled or amended. 16The promises were spoken to Abraham and to his seed. The Scripture does not say, “and to seeds,” meaning many, but “and to your seed,”h meaning One, who is Christ.
17What I mean is this: The law that came 430 years later does not revoke the covenant previously established by God, so as to nullify the promise. 18For if the inheritance depends on the law, then it no longer depends on a promise; but God freely granted it to Abraham through a promise.
19Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator. 20A mediator is unnecessary, however, for only one party; but God is one.
21Is the law, then, opposed to the promises of God? Certainly not! For if a law had been given that could impart life, then righteousness would certainly have come from the law. 22But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe.
23Before this faith came, we were held in custody under the law, locked up until faith should be revealed. 24So the law became our guardian to lead us to Christ, that we might be justified by faith. 25Now that faith has come, we are no longer under a guardian.
Sons through Faith in Christ
26You are all sons of God through faith in Christ Jesus. 27For all of you who were baptized into Christ have clothed yourselves with Christ. 28There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.29And if you belong to Christ, then you are Abraham’s seed and heirs according to the promise.
In Galatians 1:6, the apostle Paul expresses shock that the Galatians had departed from the true gospel: “I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel.” Truthfully, there is only one gospel; namely, the gospel of our Lord and Savior, Jesus Christ. Paul makes this clear in the next verse when he says the different gospel “is really no gospel at all” (Galatians 1:7).
The “different gospel” that the Galatians had turned to was a perversion of the true gospel. The Galatians were embracing false teachers who required circumcision and obedience to the law to be justified before God (cf. Galatians 4:17; 6:12–13).
The Galatians’ fast embrace of “a different gospel” shows how quickly we can be corrupted by false teachings. Paul had preached to them the true gospel, and we can be sure he had made the message as plain as day. The Galatians’ rapid shift away from their faith and commitment to the Lord Jesus indicates how vulnerable we can be to the persuasiveness of false teachers.
Paul expresses disappointment that the Galatians readily listened to “people [who] are throwing you into confusion and are trying to pervert the gospel of Christ” (Galatians 1:7). The Galatians’ faith had been shaken by false teachers who taught that circumcision and adherence to the Mosaic Law were necessary for salvation. This teaching directly contradicts the doctrine of justification by faith alone that Paul preached. He reminds them that “by the works of the law no one will be justified” (Galatians 2:16). We are saved by faith in Christ alone, not some mixture of faith and good works. “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8–9, ESV; cf. Romans 3:28).
In Galatians 1:8–9, Paul uses strong language to condemn these false teachers who were promoting a different gospel: “Even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (ESV). Here, “accursed” is a translation of the Greek word anathema, which means “consigned to damnation or destruction.” The NET Bible translates the word as “condemned to hell.” Twisting the gospel is a serious offense. Believers must be careful to maintain the purity of the gospel message, for “a little leaven leavens the whole lump” (Galatians 5:9, ESV).
Paul articulates the motive and method of the false teachers in Galatians 4:17: “Those people are zealous to win you over, but for no good. What they want is to alienate you from us, so that you may have zeal for them.” Preaching a different gospel was a means of driving a wedge between the church and the apostle Paul. The result would be that the church would be alienated from the truth.
In Galatians 6:12–13, Paul points to the selfishness and cowardice of the false teachers: “Those who want to impress people by means of the flesh are trying to compel you to be circumcised. The only reason they do this is to avoid being persecuted for the cross of Christ. Not even those who are circumcised keep the law, yet they want you to be circumcised that they may boast about your circumcision in the flesh.” The preachers of a different gospel—which is really no gospel at all—do not have the church’s best interest at heart. The true gospel frees sinners from bondage and brings them into the grace and freedom found in Christ alone.
The Calling of Levi, also known as the Calling of Matthew, is a significant event in the New Testament, recorded in the Synoptic Gospels: Matthew 9:9-13, Mark 2:13-17, and Luke 5:27-32. This event marks the moment when Jesus Christ calls Levi, a tax collector, to become one of His disciples, illustrating the transformative power of Jesus' ministry and His mission to reach sinners.
In the Gospel of Matthew, the account is succinctly described: "As Jesus went on from there, He saw a man named Matthew sitting at the tax booth. 'Follow Me,' He told him, and Matthew got up and followed Him" (Matthew 9:9). The Gospel of Mark provides a similar narrative, identifying Levi as the son of Alphaeus: "As He was walking along, He saw Levi son of Alphaeus sitting at the tax booth. 'Follow Me,' He told him, and Levi got up and followed Him" (Mark 2:14). Luke's account also emphasizes Levi's immediate response: "After this, Jesus went out and saw a tax collector named Levi sitting at the tax booth. 'Follow Me,' He told him, and Levi got up, left everything, and followed Him" (Luke 5:27-28).
Levi, also known as Matthew, was a tax collector, a profession often despised by the Jewish people due to its association with Roman oppression and corruption. Tax collectors were considered sinners and outcasts, often grouped with "sinners" in the Gospels. Jesus' call to Levi is significant because it demonstrates His willingness to reach out to those marginalized by society and to offer them a place in His kingdom.
The calling of Levi is a powerful example of Jesus' mission to seek and save the lost (Luke 19:10). By choosing a tax collector as one of His disciples, Jesus challenges societal norms and religious expectations, emphasizing that His message of salvation is available to all, regardless of their past or social standing.
Levi's immediate response to Jesus' call is noteworthy. He leaves his lucrative position and follows Jesus without hesitation, signifying a radical transformation and commitment to a new life. Following his call, Levi hosts a great banquet at his house, inviting Jesus and many other tax collectors and sinners. This event is recorded in all three Synoptic Gospels and highlights the inclusive nature of Jesus' ministry.
The presence of Jesus at Levi's banquet draws criticism from the Pharisees and scribes, who question why Jesus associates with tax collectors and sinners. Jesus responds with a profound statement about His mission: "It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners, to repentance" (Luke 5:31-32). This response underscores the purpose of Jesus' ministry—to bring healing and redemption to those who recognize their need for a Savior.
The Calling of Levi holds deep theological implications. It illustrates the grace and mercy of Jesus, who calls individuals not based on their merit but on His sovereign choice. Levi's transformation from a tax collector to a disciple and Gospel writer (as traditionally attributed to Matthew) exemplifies the power of Jesus to change lives and use them for His purposes.
Furthermore, this event challenges believers to reflect on their own attitudes toward those considered "outsiders" or "sinners" and to embrace the inclusive love of Christ. It serves as a reminder that the Gospel is for all people and that Jesus' call to follow Him extends beyond societal boundaries and prejudices.
The Calling of Levi is a pivotal moment in the New Testament, showcasing Jesus' radical approach to ministry and His heart for the lost. Levi's response and subsequent transformation highlight the life-changing impact of Jesus' call and the inclusive nature of His kingdom.
Ephesians 2:8–9 is a familiar passage dealing with God’s grace in the matter of salvation: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”
Before looking at the meaning of an individual verse (or two), it is important to get a feel for the context. Ephesians was written by Paul to the Christians in the city of Ephesus, which had a significant population of Gentile believers.
Paul spends Ephesians chapter 1 telling them of the incredible blessings they have in Christ. He tells them how they have been chosen and sealed with the Holy Spirit. He also prays that they will fully understand all of the spiritual blessings they have in Christ.
Chapter 2 begins by contrasting the believers’ current position in Christ with their condition outside of Christ—they had been dead in their sins. In Christ they have been reconciled to God, and Jewish and Gentile believers have been reconciled to each other.
Chapter 3 further elaborates on God’s plan to include Gentiles and Jews together in Christ. This unity is something that most people did not expect. Paul then thanks God for all the Ephesian believers, whether Jew or Gentile.
Chapters 4–6 encourage the believers in Ephesus to live up to their position in Christ. “As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received” (Ephesians 4:1). These three chapters contain some of the most pointed and practical behavioral guidelines for Christians. Importantly, people do not obey these guidelines in order to become Christians or to become acceptable to God. Rather, they follow these guidelines as a natural part of living out their position in Christ.
This brings us back to Ephesians 2:8–9. The popular notion is that God accepts good people and rejects bad people. Most people, whether in Christianized countries or those steeped in other religions, usually operate under the idea that God accepts or rejects people based on some level of goodness and/or religious performance. The whole book of Ephesians rejects this premise, and Ephesians 2:8–9 specifically refutes it: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”
Ephesians 2:7 says that God has given incredible blessings to those who are in Christ “in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus.” In other words, God has chosen to save sinners, not based on their goodness but on His kindness. He does this to demonstrate His grace—that is to say His undeserved favor. By definition, grace is a blessing that is undeserved and unwarranted—grace is a gift freely given based on the kind intentions of the giver to a recipient who has no claim to it.
What God has done for believers in Christ is going to bring Him glory, and Ephesians 2:8–9 further explains how He gets all the glory. First, “it is by grace you have been saved.” If we are saved by grace, this means that it is not because we are good or deserving; rather, it is because God is good and gracious.
Second, we are saved “through faith.” In order to be saved, there is a necessary human response to God’s grace. The response is not trying to be “good enough” to be saved. The response is simply trusting (having faith in) God to save on the basis of Christ’s goodness. Furthermore, we must understand that faith is not a good work in itself that God rewards. Faith is simply casting our unworthy selves on the mercy of a kind and forgiving and gracious God.
The next clause in Ephesians 2:8–9 is a little more difficult to understand: “And this is not from yourselves.” The interpretive issue is what the word this is referring to. Some interpreters think that it refers to faith. Thus, the verse could be paraphrased, “You have been saved by grace through faith, and even this faith is not from within you.” Those who accept this interpretation emphasize that, without the work of God in our lives, we could not even believe the gospel in order to be saved. Undoubtedly, this is true, but it may not be the best interpretation of this particular verse. The reason is that the gender of the word this (in Greek) does not match the gender of the word faith, which would normally be the case if this was a pronoun referring to faith.
Some will take this to refer to grace. Undoubtedly, the meaning is true as well. Grace, by definition, is from God and not from within ourselves; however, grammatically, there is the same problem with making the pronoun thisrefer to grace as to faith—the genders do not match. The same is true if this refers back to the phrase have been saved.
The best explanation is that this refers to the whole plan and process of “salvation by grace through faith,” rather than any specific element of it—although, admittedly, the bottom line is hardly any different. Salvation-by-grace-through-faith is not from ourselves but is “a gift of God, not of works.” Once again, the nature of grace is reiterated. This whole plan and process of salvation comes from God as a gift, not from ourselves as the result of works or good things that we have done.
The result of the process is “so that no one can boast.” In Ephesians 1:14, we are told that the salvation explained in verses 3–14 is “to the praise of His [God’s] glory.” If the plan and process of salvation were from ourselves, based on our good works, then, when we achieved the necessary level of goodness to warrant salvation, we could boast. “I did it!” we might say, or, “I gave it my all and overcame tremendous obstacles, but I finally ascended to the highest levels of goodness and holiness, and God gave me what I deserved!” And we could look down on those who did not make it: “Those others failed because they lacked the fortitude, insight, and piety that I cultivated.” Boasting would abound. If the plan and process of salvation were based on human works, then we would elevate ourselves over other people and even in some sense over God Himself, because our salvation was our own doing, not His. Ephesians 2:8–9 says an emphatic NO. The plan and process of salvation is from God as a gift, it is by grace, and it is accessed through faith in God’s promises in Christ. Nothing about salvation is worked up from within ourselves, and it is not based on good things we do. Boasting in our own achievements is out of place, but, as Paul says in 2 Corinthians 10:17, “Let the one who boasts boast in the Lord.”
Many people memorize Ephesians 2:8–9, and it is an excellent synopsis of the gospel, but the passage does not end at verse 9. Verse 10 is necessary to complete the thought. Someone might wonder what place good works have in the life of a Christian. We have already seen that chapters 4–6 are all about good works and right behavior. Just as chapters 4–6 come after chapters 1–3, so Ephesians 2:10 comes after Ephesians 2:8–9, not only sequentially but also conceptually and chronologically. We are not saved by doing good works, but we are saved for the purpose of doing good works: “For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.” Good works are a vital part of the Christian life because doing good is one of the reasons God saves us—He has things for us to do. But the sequence is all-important—good works are not the cause of salvation but the purpose of it. God saves us so that we can go into the world, doing good works in His name, and this brings Him all the more glory (cf. Matthew 5:16).
Given the truth of Ephesians 2:8–9, it is crucial to ask oneself, “What do I rely on for my salvation?” Are you relying upon good things you have done, or do you recognize that you have nothing to contribute and simply cast yourself upon the grace of God through faith in Jesus Christ?
Romans has the theme of faith (Romans 1:16–17). Paul addresses the process by which faith is produced in the heart in Romans 10:17: “Faith comes from hearing the message, and the message is heard through the word about Christ.”
The first eight chapters of Romans contends with the ideas of positional salvation through faith (Romans 1:18—5:21), the process of growing in holiness through faith (Romans 6:1—8:17), and the future glorification Christians will receive because of faith (Romans 8:18–39). Chapters 9—11 of Romans works from the implied question, “Has God then failed to fulfill His promises to Israel?”
It is within this context that Paul gives the reason for the Israelites’ lack of salvation; namely, they lack faith (Romans 9:32; 10:4). The Israelites are saved through faith in Christ, just like the Gentiles. Eternal salvation does not distinguish between Gentile or Jew but is received through belief in the person and work of Jesus Christ (Romans 10:12–13; 1 Corinthians 15:1–8; Galatians 3:23–29).
In the lead-up to the statement that faith comes by hearing, Romans 10:14–16 explains the requirements for a series of actions to take place. In order for one to “call on the name of the Lord,” he or she must believe. In order to believe, one must hear (or receive the report). In order for one to hear, another has to give the report. And that other won’t give the report unless he or she is sent.
Paul continues in Romans 10:17 to summarize the argument thus far: “So faith comes from hearing, and hearing by the word of Christ” (NASB).
“Faith” is translated from the Greek word pistis, which means “belief, trust, or confidence in someone or something.” It is key to the book of Romans and is used 40 times in the book—three of those occurrences appearing in chapter 10. The verb form of the word is also used 21 times within the book and most often translated as “believe.”
If faith comes by hearing, then what does Paul mean by “hearing”? In this context, it is not simply the physical receiving of sounds by the ear as most English speakers would understand the term. “Hearing” seems to designate something more—the receiving or acceptance of a report. Note the use of the word, translated “message” in Romans 10:16, as Paul quotes Isaiah 53:1: “Lord, who has believed our message?” In Isaiah’s day, the Lord had provided Israel with a message, but the prophet laments that few actually received it. The “hearing” was not attached to simple sounds but to a message or report given. In Romans 10, Paul makes the point that the good news has been given and the people of Israel have heard (Romans 10:18).
The nature of the gospel is a report: a report of God saving people from the wrath they deserve.
In order to believe the report, one must receive the report! Faith comes by hearing. It is not a guarantee that the report will result in faith, as Paul makes clear in Romans 10:16. For just as the Israelites refused to believe the message of Isaiah, every human today can refuse to believe the message of the gospel.
The nature of “hearing” also does not require the physical act of hearing with the ear. The report simply needs to be received. For instance, someone could read the gospel through GotQuestions.org and receive it by faith, without an audible word being spoken. As long as the message can be received fully, the medium does not affect the outcome. The content of the message must be “the word about Christ.” As Paul states in 1 Corinthians 15:3–5, the message is “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve” (NASB). Faith that leads to eternal salvation comes after “hearing”; that is, after receiving this message concerning Christ.
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.
When
Jesus cleared the temple
of the
moneychangers
and
animal-sellers,
He showed
great emotion and
anger
(Matthew 21:12-13; Mark 11:15-18; John 2:13-22).
Jesus’
emotion was described
as “zeal”
for God’s house
(John 2:17).
His anger was pure and completely justified because at its root was concern for God’s holiness and worship. Because these were at stake, Jesus took quick and decisive action.
Another time Jesus showed anger was in the synagogue of Capernaum.
When the Pharisees refused to answer
Jesus’ questions, “He looked around
at them in anger,
deeply
distressed at their stubborn hearts”
(Mark 3:5).
Many times, we think of anger as a selfish, destructive emotion that we should eradicate from our lives altogether. However, the fact that Jesus did sometimes become angry indicates that anger itself, as an emotion, is amoral. This is borne out elsewhere in the New Testament. Ephesians 4:26 instructs us “in your anger do not sin” and not to let the sun go down on our anger. The command is not to “avoid anger” (or suppress it or ignore it) but to deal with it properly, in a timely manner.
We note the following facts about
Jesus’ displays of anger:
1) His anger had the proper motivation. In other words, He was angry for the right reasons.
Jesus’ anger did not arise from
petty arguments
or personal slights against Him.
There was no selfishness involved.
2) His anger had the proper focus. He was not angry at God or at the “weaknesses” of others. His anger targeted sinful behavior and true injustice.
3) His anger had the proper supplement. Mark 3:5 says that His anger was attended by grief over the Pharisees’ lack of faith. Jesus’ anger stemmed from love for the Pharisees and concern for their spiritual condition.
It had nothing to do with hatred or ill will.
4) His anger had the proper control. Jesus was never out of control, even in His wrath. The temple leaders did not like His cleansing of the temple (Luke 19:47), but He had done nothing sinful. He controlled His emotions; His emotions did not control Him.
5) His anger had the proper duration. He did not allow His anger to turn into bitterness; He did not hold grudges. He dealt with each situation properly, and He handled anger in good time.
6) His anger had the proper result. Jesus’ anger had the inevitable consequence of godly action. Jesus’ anger, as with all His emotions, was held in check by the Word of God; thus,
Jesus’ response
was always to accomplish
God’s will.
When we get angry, too often we have improper control or an improper focus. We fail in one or more of the above points. This is the wrath of man, of which we are told “Everyone should be quick to listen, slow to speak and slow to become angry, for man’s anger does not bring about the righteous life that God desires”
(James 1:19-20).
Jesus did not exhibit man’s anger, but the righteous indignation of God.
In a general sense, a prophet is a person who
speaks God’s truth to others.
Prophets had the task of faithfully speaking God’s Word to the people.
They were instrumental in guiding the nation of Israel and establishing the church. God’s household is “built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone” (Ephesians 2:20).
More than 133 named prophets are mentioned in the Bible, including 16 women. In addition, numerous others prophesied, such as the 70 elders of Israel (Numbers 11:25) and the 100 prophets rescued by Obadiah (1 Kings 18:4). The first named prophet in the Bible is Abraham. In Genesis 20:7 God spoke to Abimelech in dream, saying, “Now then, return [Abraham’s] wife, for he is a prophet, so that he will pray for you, and you will live.” God had revealed Himself to Abraham on numerous occasions.
Jacob and Joseph, descendants of Abraham, both had dreams regarding the future that could be categorized as prophetic. Moses was called a “man of God” and was considered a great prophet (Deuteronomy 34:10). Joshua and many of the judges served as prophets, with the last judge, Samuel, hearing the voice of God as a young boy (1 Samuel 3:4).
He would later anoint David, who served as both king and prophet in Israel.
The time of Elijah and Elisha was marked by a high level of prophetic activity.
In fact, a school for prophets thrived during their lifetimes (see 1 Kings 20:35).
Both Elijah and Elisha performed many miracles as well.
In the New Testament, John the Baptist foretold the Messiah (Matthew 3:1).
Jesus Himself came as prophet,
priest, king, and Messiah,
fulfilling many of the messianic prophecies of the Old Testament.
The early church also included prophets. For example, Ananias was given a prophecy about the apostle Paul’s future (Acts 9:10–18). Acts 21:9 mentions four daughters of Philip who could prophesy. Prophecy is listed as a spiritual gift in 1 Corinthians 12 and 14.
In the end times, two “witnesses” will prophesy from Jerusalem
(Revelation 11).
Usually, the prophets God sends are despised and their message unheeded. Isaiah described his nation as a “rebellious people, deceitful children, children unwilling to listen to the Lord’s instruction. They say to the seers, ‘See no more visions!’ and to the prophets, ‘Give us no more visions of what is right! Tell us pleasant things, prophesy illusions’” (Isaiah 30:9–10). Jesus lamented that Jerusalem had killed the prophets God sent to them (Luke 13:34).
Of course, not everyone who “speaks forth” a message is actually
a prophet of God.
The Bible warns against false prophets who claim to speak for God but who actually deceive the people they purport to inform. King Ahab kept 400 such false prophets in his employ to tell him what he wanted to hear (2 Chronicles 18:4; cf. 2 Timothy 4:3).
In the New Testament we have many warnings against false prophets. Jesus taught, “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves” (Matthew 7:15). He later noted that, in the end times, “false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect” (Matthew 24:24).
Revelation speaks of a false prophet who will arise in the Tribulation and deceive people around the world (Revelation 16:13; 19:20; 20:10).
To avoid being led astray, we must always “test the spirits to see whether they are from God” (1 John 4:1).
A true prophet of God will be committed to speaking God’s truth.
The word apostle means
“one who is sent out.”
In the New Testament,
there are two primary usages of the word
apostle.
The first is in specifically referring to the twelve apostles of Jesus Christ.
The second is in generically referring to other individuals who are sent out to
be messengers/ambassadors of Jesus Christ.
The twelve apostles
held a unique position. In referring to the
New Jerusalem,
Revelation 21:14 states,
“The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.”
The twelve apostles are also referred to in Matthew 10:2; Mark 3:14; 4:10; 6:7; 9:35; 14:10, 17, 20; Luke 6:13; 9:1; 22:14; John 6:71; Acts 6:2; and 1 Corinthians 15:5.
It was these twelve apostles who were the first messengers of the gospel after the death and resurrection of Jesus Christ. It was these twelve apostles who were the foundation of the church—with Jesus being the cornerstone
(Ephesians 2:20).
The qualifications of this type of apostle were: (1) to have been a witness of the resurrected Christ (1 Corinthians 9:1), (2) to have been explicitly chosen by the Holy Spirit (Acts 9:15), and (3) to have the ability to perform signs and wonders (Acts 2:43; 2 Corinthians 12:12).
The responsibility of the
twelve apostles,
laying
the foundation of the church,
would also argue for their
uniqueness.
In sending out the Twelve, Jesus said to them,
“Behold, I send you forth as sheep in the
midst of wolves:
be ye therefore wise as serpents,
and harmless as doves”
(Matthew 10:16, KJV).
The NIV says, “shrewd as snakes and as innocent as doves.”
Jesus was using similes (figures of speech that compare two unlike things) to instruct His disciples in how to behave in their ministry. Just before He tells them to be wise as serpents and harmless as doves,
He warns them that they were being sent out “like sheep among wolves.”
The world, then as now, was hostile to believers—not incidentally hostile, but purposefully hostile.
Wolves are intentional about the harm they inflict upon sheep.
In such an environment, the question becomes: “How can we advance the kingdom of God effectively without becoming predatory ourselves?” Jesus taught His followers that, to be Christlike in a godless world, they must combine the wisdom of the serpent with the harmlessness of the dove.
In using these similes, Jesus invokes the common proverbial view
of serpents and doves.
The serpent was “subtle” or “crafty” or “shrewd”
in Genesis 3:1.
The dove, on the other hand, was thought of as innocent and harmless—doves were
listed among the “clean animals” and were used for sacrifices
(Leviticus 14:22).
To this very day, doves are used as symbols of peace, and snakes are thought of as “sneaky.”
Most people don’t mind having their
character
compared to a dove’s purity and innocence.
But some people recoil at the image of a serpent, no matter what the context.
They can never see a snake in a good light, even when used by Jesus as a teaching tool. But we should not make too much of the simile. We cannot attach the evil actions of Satan (as the serpent) with the serpent itself. Animals are not moral entities. The creature itself cannot perform sin, and shrewdness is an asset, not a defect. This is the quality that Jesus told His disciples to model.
The serpent simile stands in Jesus’ dialogue without bringing forward any of the serpent’s pejoratives. It is a basic understanding in language that, when a speaker creates a simile, he is not necessarily invoking the entire potential of the words he has chosen—nor is he invoking the entire history and tenor of the linguistic vehicle. Rather, the speaker is defining a fresh relationship between the two things. A quick look at Matthew 10:16 shows that Jesus was invoking only the positive aspects of the serpent. There is no hint of His unloading Edenic baggage upon His disciples. He simply tells them to be wise (and innocent) as they represented Him.
When Jesus told the Twelve to be as wise as serpents and harmless as doves, He laid down a general principle about the technique of kingdom work. As we take the gospel to a hostile world, we must be wise (avoiding the snares set for us), and we must be innocent (serving the Lord blamelessly). Jesus was not suggesting that we stoop to deception but that we should model some of the serpent’s famous shrewdness in a positive way. Wisdom does not equal dishonesty, and innocence does not equal gullibility.
Let us consider Jesus as exemplar: the Lord was known as a gentle person. Indeed, Scripture testifies that He would not even quench a smoking flax (Matthew 12:20). But was He always (and only) gentle? No. When the occasion demanded it, He took whip in hand and chased the moneychangers out of the temple (John 2:15). Jesus’ extraordinarily rare action, seen in light of His usual mien, demonstrates the power of using a combination of tools. This “dove-like” Man of Innocence spoke loudly and clearly with His assertiveness in the temple.
In His more typical moments, Jesus showed that He was as wise as a serpent in the way He taught.
He knew enough to discern the differences in His audiences (a critical skill), He used the story-telling technique to both feed and weed (Matthew 13:10–13),
and He
refused to be caught in the
many traps that
His enemies laid for Him
(Mark 8:11; 10:2; 12:13).
Jesus showed that He was as harmless as a dove in every circumstance. He lived a pure and holy life (Hebrews 4:15), He acted in compassion (Matthew 9:36), and He challenged anyone to find fault in Him (John 8:46; 18:23). Three times, Pilate judged Jesus to be an innocent man (John 18:38; 19:4, 6).
The apostle Paul also modeled the “wise as serpents, harmless as doves” technique. Paul lived in dove-like innocence in good conscience before God (Acts 23:1) and learned to deny his carnal desires so as not to jeopardize his ministry (1 Corinthians 9:27).
But Paul also displayed serpent-like shrewdness when he needed it. He knew his legal rights and used the legal system to his advantage (Acts 16:37; 22:25; 25:11). He also carefully crafted his speeches to maximize the impact on his audience (Acts 17:22–23; 23:6–8).
In Matthew 10:16, Jesus taught us how to optimize our gospel-spreading opportunities. Successful Christian living requires that we strike the optimal balance between the dove and the serpent. We should strive to be gentle without being pushovers, and we must be sacrificial without being taken advantage of. We are aware of the unscrupulous tactics used by the enemy, but we take the high road. Peter admonishes us, “Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us” (1 Peter 2:12).
False apostles are people who masquerade as Christian leaders, get other people to follow them, and then lead them astray. A true apostle is one who is “sent” by God as an ambassador of Jesus Christ with a divine message. A false apostle is a pretender who does not truly represent Christ and whose message is false.
In 2 Corinthians 11, the apostle Paul addresses the problem of false apostles invading the Corinthian church. He describes the false apostles as “those who want an opportunity to be considered equal with us in the things they boast about” (verse 12). The book of 2 Corinthians is one of Paul’s more “sarcastic” letters, as he contends with the church to recognize the error that had crept into their midst. He contrasts his selfless service with that of the “super-apostles” (verse 5) who were seducing the church with their smooth speech and apparent wisdom. These impostors were pretending to be true servants of Christ, but they did not know the Lord. They were deceivers, preying on gullible Christians in Corinth to profit themselves and boost their ego. Paul chides the church that they “even put up with anyone who enslaves you or exploits you or takes advantage of you or puts on airs or slaps you in the face” (verse 20). He even compares these impostors to Satan himself, who also “masquerades as an angel of light” (verse 14).
Paul warned the Ephesian elders about
false apostles as well:
“I know that after I leave, savage wolves
will come in among you
and will not spare the flock.
Even from your own number men will
arise and distort the truth
in order to draw away disciples after them”
(Acts 20:29).
They must have heeded his words, because in Revelation 2:2, Jesus commends the church at Ephesus for spotting the false apostles in their midst and rejecting them.
False teachers and false apostles have been plentiful throughout the history of the church. They still infiltrate unsuspecting churches and have even led whole denominations into heresy and apostasy (see 1 Timothy 4:1–4). Scripture gives us clear warning if we will pay attention. First John 4:1 says, “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.”
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). Jesus then spoke to the startled crowds: “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves” (verse 13, KJV). The same incident is recorded in Mark 11and Luke 19. John 2 records similar actions of Jesus at the beginning of His ministry.
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.
Jesus spoke of the
importance of motivation when contrasting
the hireling and the shepherd.
The hireling
will take care of the animals because
he wants to get paid.
But as soon as he sees danger
(that is, when wolves appear),
he abandons
the sheep to protect himself.
The shepherd, on the
other hand,
not only
takes care of his flock,
but he’s
willing to put his life
on the line
to keep them safe
(John 10:7–18).
When the apostle Paul wrote, “The love of Christ compels us,” he was describing the powerful, Spirit-filled motivation that drives followers of Christ to share the gospel in ways that persuade people to commit their lives to Jesus.
When Paul explained this motivation to the Corinthians, he wanted them to not be ashamed of either him or the message of reconciliation that brings life to those who embrace it (2 Corinthians 5:11–15). Paul understood the futility of life without Christ and the empty pursuit of righteousness through self-effort.
Even though the people to whom he preached were often hostile to him, and even called him crazy, the love of Christ compelled him to keep putting the message of hope in front of them.
Paul knew that his detractors were starving for a sense of meaning, purpose, and significance in the world—much like we see today.
The love of Christ compelled Paul to share the gospel.
The phrase the love of Christ could be interpreted in two ways: Christ’s love for people, or the apostles’ love for Christ. Either provides motivation to take the gospel to distant lands in the face of opposition. The great love of Christ was such that “Christ died for all” people (2 Corinthians 5:14, NLT). Paul’s love for Christ was such that he was willing to die to self (see Galatians 2:20).
This testimony of Paul’s encourages us to ask ourselves, “What motivates us to share the good news of Jesus with others?” Are we driven by a genuine love and affection for Christ, by a clear view of Christ’s love for the lost, or merely by a sense of duty? What motivates us will make all the difference.
When we possess this compelling, Spirit-driven motivation of Christ’s love, we are zealous in seeing the lost reconciled with God. We go to the lost, rather than letting them come to us. We are willing to make ourselves “a slave to everyone, to win as many as possible” (1 Corinthians 9:19); we “become all things to all people so that by all possible means [we] might save some” (verse 22).
The love of Christ compels us to love the lost enough to share the good news of salvation with them.
Greetings from Paul and Timothy
(Philippians 1:1–2; Philemon 1:1–3)
Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,
To the saints and faithful brothers in Christ at Colossae:
Grace and peace to you from God our Father.
Thanksgiving and Prayer
(1 Corinthians 1:4–9; Philippians 1:3–11)
We always thank God, the Father of our Lord Jesus Christ, when we pray for you, because we have heard about your faith in Christ Jesus and your love for all the saints— the faith and love proceeding from the hope stored up for you in heaven, of which you have already heard in the word of truth, the gospel that has come to you.
All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and truly understood the grace of God. You learned it from Epaphras, our beloved fellow servant, who is a faithful minister of Christ on our behalf, and who also informed us of your love in the Spirit.
For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of His will in all spiritual wisdom and understanding, so that you may walk in a manner worthy of the Lord and may please Him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to His glorious might so that you may have full endurance and patience, and joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the light.
He has rescued us from the dominion of darkness and brought us into the kingdom of His beloved Son,
in whom we have redemption, the forgiveness of sins.
The Supremacy of the Son
(Hebrews 1:1–14)
The Son is the image of the invisible God, the firstborn over all creation. For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him.
He is before all things, and in Him all things hold together. And He is the head of the body, the church; He is the beginning and firstborn from among the dead, so that in all things He may have preeminence. For God was pleased to have all His fullness dwell in Him, and through Him to reconcile to Himself all things, whether things on earth or things in heaven,
by making peace through the blood of His cross.
Once you were alienated from God and were hostile in your minds, engaging in evil deeds. But now He has reconciled you by Christ’s physical body through death to present you holy, unblemished, and blameless in His presence— if indeed you continue in your faith, established and firm, not moved from the hope of the gospel you heard, which has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.
Paul’s Suffering for the Church
(2 Corinthians 11:16–33)
Now I rejoice in my sufferings for you,
and I fill up
in my flesh what is lacking in regard to
Christ’s afflictions for the sake of His body,
which is the church. I became its servant by
the commission God
gave me to
fully proclaim to you the word of God,
The mystery
that was hidden for ages and generations
but is now revealed to His saints.
To them God has chosen
to make known among the Gentiles
the glorious riches of this mystery,
which is Christ in you, the hope of glory.
We proclaim Him,
admonishing and teaching everyone
with all wisdom,
so that we may present everyone
perfect in Christ.
To this end I also labor,
striving with
all His energy working powerfully
within me.
Ephesians 3:6
This mystery is that through the gospel the Gentiles are fellow heirs, fellow members of the body,
and fellow partakers of the promise in Christ Jesus.
Romans 8:10
But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness.
Galatians 2:20
I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me.
2 Corinthians 4:6-7
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 the glory of God in the face of Jesus Christ. / Now we have this treasure in jars of clay to show that this surpassingly great power is from God and not from us.
Romans 16:25-26
Now to Him who is able to strengthen you by my gospel and by the proclamation of Jesus Christ, according to the revelation of the mystery concealed for ages past / but now revealed and made known through the writings of the prophets by the command of the eternal God, in order to lead all nations to the obedience that comes from faith--
Ephesians 1:18
I ask that the eyes of your heart may be enlightened, so that you may know the hope of His calling,
the riches of His glorious inheritance in the saints,
1 Corinthians 1:27
But God chose the foolish things of the world to shame the wise;
God chose the weak things of the world to shame the strong.
John 14:20
On that day you will know that I am in My Father, and you are in Me, and I am in you.
1 Peter 1:12
It was revealed to them that they were not serving themselves, but you, when they foretold the things now announced by those who preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.
2 Corinthians 5:17
Therefore if anyone is in Christ, he is a new creation. The old has passed away. Behold, the new has come!
Philippians 1:27
Nevertheless, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, contending together as one for the faith of the gospel,
1 John 4:4
You, little children, are from God and have overcome them, because greater is He who is in you than he who is in the world.
Romans 5:2
through whom we have gained access by faith into this grace in which we stand. And we rejoice in the hope of the glory of God.
1 Timothy 1:1
Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope,
Hebrews 6:19
We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain,
1 Corinthians 2:12-14
Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God…
2 Corinthians 2:14
Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.
2 Corinthians 4:6
For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
Colossians 2:3
In whom are hid all the treasures of wisdom and knowledge.
Romans 9:23
And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
Romans 11:33
O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
Colossians 3:11
Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
Luke 17:21
Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.
John 6:56
He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
Colossians 1:5
For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;
Psalm 16:9-11
Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope…
Romans 5:2
By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
Galatians 6:2 states,
“Carry each other’s burdens,
and in
this way you will
fulfill the law of Christ”
(emphasis added)
What exactly is the law of Christ, and how is it fulfilled by carrying each other’s burdens? While the law of Christ is also mentioned in 1 Corinthians 9:21, the Bible nowhere specifically defines what precisely is the law of Christ. However, most Bible teachers understand the law of Christ to be what Christ stated were the greatest commandments in Mark 12:28–31, “‘Which commandment is the most important of all?’ Jesus answered, ‘The most important is, “Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” The second is this: “You shall love your neighbor as yourself.” There is no other commandment greater than these.’”
The law of Christ, then, is to love God with all of our being and to love our neighbors as we love ourselves. In Mark 12:32–33, the scribe who asked Jesus the question responds with, “To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices.” In this, Jesus and the scribe agreed that those two commands are the core of the entire Old Testament Law. All of the Old Testament Law can be placed in the category of “loving God” or “loving your neighbor.”
Various New Testament scriptures state that Jesus fulfilled the Old Testament Law, bringing it to completion and conclusion (Romans 10:4; Galatians 3:23–25; Ephesians 2:15). In place of the Old Testament Law, Christians are to obey the law of Christ. Rather than trying to remember the over 600 individual commandments in the Old Testament Law, Christians are simply to focus on loving God and loving others. If Christians would truly and wholeheartedly obey those two commands, we would be fulfilling everything that God requires of us.
Christ freed us from the bondage of the hundreds of commands in the Old Testament Law and instead calls on us to love. First John 4:7–8 declares, “Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love.” First John 5:3 continues, “This is love for God: to obey His commands. And His commands are not burdensome.”
Some use the fact that we are not under the Old Testament Law as an excuse to sin. The apostle Paul addresses this very issue in Romans. “What then? Are we to sin because we are not under law but under grace? By no means!” (Romans 6:15). For the follower of Christ, the avoidance of sin is to be accomplished out of love for God and love for others. Love is to be our motivation. When we recognize the value of Jesus’ sacrifice on our behalf, our response is to be love, gratitude, and obedience. When we understand the sacrifice Jesus made for us and others, our response is to be to follow His example in expressing love to others. Our motivation for overcoming sin should be love, not a desire to legalistically obey a series of commandments. We are to obey the law of Christ because we love Him, not so that we can check off a list of commands that we successfully obeyed.
Faith and Belief
(James 2:14–26)
1O foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. 2I would like to learn just one thing from you: Did you receive the Spirit by works of the law, or by hearing with faith?
3Are you so foolish? After starting in the Spirit, are you now finishing in the flesh?4Have you suffered so much for nothing, if it really was for nothing? 5Does God lavish His Spirit on you and work miracles among you because you practice the law, or because you hear and believe?
6So also, “Abraham believed God, and it was credited to him as righteousness.”a7Understand, then, that those who have faith are sons of Abraham. 8The Scripture foresaw that God would justify the Gentiles by faith, and foretold the gospel to Abraham: “All nations will be blessed through you.”b 9So those who have faith are blessed along with Abraham, the man of faith.
Christ Has Redeemed Us
10All who rely on works of the law are under a curse. For it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.”c11Now it is clear that no one is justified before God by the law, because, “The righteous will live by faith.”d 12The law, however, is not based on faith; on the contrary, “The man who does these things will live by them.”
13Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.”f 14He redeemed us in order that the blessing promised to Abrahamg would come to the Gentiles in Christ Jesus, so that by faith we might receive the promise of the Spirit.
The Purpose of the Law
(Romans 7:1–6)
15Brothers, let me put this in human terms. Even a human covenant, once it is ratified, cannot be canceled or amended. 16The promises were spoken to Abraham and to his seed. The Scripture does not say, “and to seeds,” meaning many, but “and to your seed,”h meaning One, who is Christ.
17What I mean is this: The law that came 430 years later does not revoke the covenant previously established by God, so as to nullify the promise. 18For if the inheritance depends on the law, then it no longer depends on a promise; but God freely granted it to Abraham through a promise.
19Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator. 20A mediator is unnecessary, however, for only one party; but God is one.
21Is the law, then, opposed to the promises of God? Certainly not! For if a law had been given that could impart life, then righteousness would certainly have come from the law. 22But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe.
23Before this faith came, we were held in custody under the law, locked up until faith should be revealed. 24So the law became our guardian to lead us to Christ, that we might be justified by faith. 25Now that faith has come, we are no longer under a guardian.
Sons through Faith in Christ
26You are all sons of God through faith in Christ Jesus. 27For all of you who were baptized into Christ have clothed yourselves with Christ. 28There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.29And if you belong to Christ, then you are Abraham’s seed and heirs according to the promise.
In Galatians 1:6, the apostle Paul expresses shock that the Galatians had departed from the true gospel: “I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel.” Truthfully, there is only one gospel; namely, the gospel of our Lord and Savior, Jesus Christ. Paul makes this clear in the next verse when he says the different gospel “is really no gospel at all” (Galatians 1:7).
The “different gospel” that the Galatians had turned to was a perversion of the true gospel. The Galatians were embracing false teachers who required circumcision and obedience to the law to be justified before God (cf. Galatians 4:17; 6:12–13).
The Galatians’ fast embrace of “a different gospel” shows how quickly we can be corrupted by false teachings. Paul had preached to them the true gospel, and we can be sure he had made the message as plain as day. The Galatians’ rapid shift away from their faith and commitment to the Lord Jesus indicates how vulnerable we can be to the persuasiveness of false teachers.
Paul expresses disappointment that the Galatians readily listened to “people [who] are throwing you into confusion and are trying to pervert the gospel of Christ” (Galatians 1:7). The Galatians’ faith had been shaken by false teachers who taught that circumcision and adherence to the Mosaic Law were necessary for salvation. This teaching directly contradicts the doctrine of justification by faith alone that Paul preached. He reminds them that “by the works of the law no one will be justified” (Galatians 2:16). We are saved by faith in Christ alone, not some mixture of faith and good works. “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8–9, ESV; cf. Romans 3:28).
In Galatians 1:8–9, Paul uses strong language to condemn these false teachers who were promoting a different gospel: “Even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (ESV). Here, “accursed” is a translation of the Greek word anathema, which means “consigned to damnation or destruction.” The NET Bible translates the word as “condemned to hell.” Twisting the gospel is a serious offense. Believers must be careful to maintain the purity of the gospel message, for “a little leaven leavens the whole lump” (Galatians 5:9, ESV).
Paul articulates the motive and method of the false teachers in Galatians 4:17: “Those people are zealous to win you over, but for no good. What they want is to alienate you from us, so that you may have zeal for them.” Preaching a different gospel was a means of driving a wedge between the church and the apostle Paul. The result would be that the church would be alienated from the truth.
In Galatians 6:12–13, Paul points to the selfishness and cowardice of the false teachers: “Those who want to impress people by means of the flesh are trying to compel you to be circumcised. The only reason they do this is to avoid being persecuted for the cross of Christ. Not even those who are circumcised keep the law, yet they want you to be circumcised that they may boast about your circumcision in the flesh.” The preachers of a different gospel—which is really no gospel at all—do not have the church’s best interest at heart. The true gospel frees sinners from bondage and brings them into the grace and freedom found in Christ alone.
The Calling of Levi, also known as the Calling of Matthew, is a significant event in the New Testament, recorded in the Synoptic Gospels: Matthew 9:9-13, Mark 2:13-17, and Luke 5:27-32. This event marks the moment when Jesus Christ calls Levi, a tax collector, to become one of His disciples, illustrating the transformative power of Jesus' ministry and His mission to reach sinners.
In the Gospel of Matthew, the account is succinctly described: "As Jesus went on from there, He saw a man named Matthew sitting at the tax booth. 'Follow Me,' He told him, and Matthew got up and followed Him" (Matthew 9:9). The Gospel of Mark provides a similar narrative, identifying Levi as the son of Alphaeus: "As He was walking along, He saw Levi son of Alphaeus sitting at the tax booth. 'Follow Me,' He told him, and Levi got up and followed Him" (Mark 2:14). Luke's account also emphasizes Levi's immediate response: "After this, Jesus went out and saw a tax collector named Levi sitting at the tax booth. 'Follow Me,' He told him, and Levi got up, left everything, and followed Him" (Luke 5:27-28).
Levi, also known as Matthew, was a tax collector, a profession often despised by the Jewish people due to its association with Roman oppression and corruption. Tax collectors were considered sinners and outcasts, often grouped with "sinners" in the Gospels. Jesus' call to Levi is significant because it demonstrates His willingness to reach out to those marginalized by society and to offer them a place in His kingdom.
The calling of Levi is a powerful example of Jesus' mission to seek and save the lost (Luke 19:10). By choosing a tax collector as one of His disciples, Jesus challenges societal norms and religious expectations, emphasizing that His message of salvation is available to all, regardless of their past or social standing.
Levi's immediate response to Jesus' call is noteworthy. He leaves his lucrative position and follows Jesus without hesitation, signifying a radical transformation and commitment to a new life. Following his call, Levi hosts a great banquet at his house, inviting Jesus and many other tax collectors and sinners. This event is recorded in all three Synoptic Gospels and highlights the inclusive nature of Jesus' ministry.
The presence of Jesus at Levi's banquet draws criticism from the Pharisees and scribes, who question why Jesus associates with tax collectors and sinners. Jesus responds with a profound statement about His mission: "It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners, to repentance" (Luke 5:31-32). This response underscores the purpose of Jesus' ministry—to bring healing and redemption to those who recognize their need for a Savior.
The Calling of Levi holds deep theological implications. It illustrates the grace and mercy of Jesus, who calls individuals not based on their merit but on His sovereign choice. Levi's transformation from a tax collector to a disciple and Gospel writer (as traditionally attributed to Matthew) exemplifies the power of Jesus to change lives and use them for His purposes.
Furthermore, this event challenges believers to reflect on their own attitudes toward those considered "outsiders" or "sinners" and to embrace the inclusive love of Christ. It serves as a reminder that the Gospel is for all people and that Jesus' call to follow Him extends beyond societal boundaries and prejudices.
The Calling of Levi is a pivotal moment in the New Testament, showcasing Jesus' radical approach to ministry and His heart for the lost. Levi's response and subsequent transformation highlight the life-changing impact of Jesus' call and the inclusive nature of His kingdom.
Ephesians 2:8–9 is a familiar passage dealing with God’s grace in the matter of salvation: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”
Before looking at the meaning of an individual verse (or two), it is important to get a feel for the context. Ephesians was written by Paul to the Christians in the city of Ephesus, which had a significant population of Gentile believers.
Paul spends Ephesians chapter 1 telling them of the incredible blessings they have in Christ. He tells them how they have been chosen and sealed with the Holy Spirit. He also prays that they will fully understand all of the spiritual blessings they have in Christ.
Chapter 2 begins by contrasting the believers’ current position in Christ with their condition outside of Christ—they had been dead in their sins. In Christ they have been reconciled to God, and Jewish and Gentile believers have been reconciled to each other.
Chapter 3 further elaborates on God’s plan to include Gentiles and Jews together in Christ. This unity is something that most people did not expect. Paul then thanks God for all the Ephesian believers, whether Jew or Gentile.
Chapters 4–6 encourage the believers in Ephesus to live up to their position in Christ. “As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received” (Ephesians 4:1). These three chapters contain some of the most pointed and practical behavioral guidelines for Christians. Importantly, people do not obey these guidelines in order to become Christians or to become acceptable to God. Rather, they follow these guidelines as a natural part of living out their position in Christ.
This brings us back to Ephesians 2:8–9. The popular notion is that God accepts good people and rejects bad people. Most people, whether in Christianized countries or those steeped in other religions, usually operate under the idea that God accepts or rejects people based on some level of goodness and/or religious performance. The whole book of Ephesians rejects this premise, and Ephesians 2:8–9 specifically refutes it: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”
Ephesians 2:7 says that God has given incredible blessings to those who are in Christ “in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus.” In other words, God has chosen to save sinners, not based on their goodness but on His kindness. He does this to demonstrate His grace—that is to say His undeserved favor. By definition, grace is a blessing that is undeserved and unwarranted—grace is a gift freely given based on the kind intentions of the giver to a recipient who has no claim to it.
What God has done for believers in Christ is going to bring Him glory, and Ephesians 2:8–9 further explains how He gets all the glory. First, “it is by grace you have been saved.” If we are saved by grace, this means that it is not because we are good or deserving; rather, it is because God is good and gracious.
Second, we are saved “through faith.” In order to be saved, there is a necessary human response to God’s grace. The response is not trying to be “good enough” to be saved. The response is simply trusting (having faith in) God to save on the basis of Christ’s goodness. Furthermore, we must understand that faith is not a good work in itself that God rewards. Faith is simply casting our unworthy selves on the mercy of a kind and forgiving and gracious God.
The next clause in Ephesians 2:8–9 is a little more difficult to understand: “And this is not from yourselves.” The interpretive issue is what the word this is referring to. Some interpreters think that it refers to faith. Thus, the verse could be paraphrased, “You have been saved by grace through faith, and even this faith is not from within you.” Those who accept this interpretation emphasize that, without the work of God in our lives, we could not even believe the gospel in order to be saved. Undoubtedly, this is true, but it may not be the best interpretation of this particular verse. The reason is that the gender of the word this (in Greek) does not match the gender of the word faith, which would normally be the case if this was a pronoun referring to faith.
Some will take this to refer to grace. Undoubtedly, the meaning is true as well. Grace, by definition, is from God and not from within ourselves; however, grammatically, there is the same problem with making the pronoun thisrefer to grace as to faith—the genders do not match. The same is true if this refers back to the phrase have been saved.
The best explanation is that this refers to the whole plan and process of “salvation by grace through faith,” rather than any specific element of it—although, admittedly, the bottom line is hardly any different. Salvation-by-grace-through-faith is not from ourselves but is “a gift of God, not of works.” Once again, the nature of grace is reiterated. This whole plan and process of salvation comes from God as a gift, not from ourselves as the result of works or good things that we have done.
The result of the process is “so that no one can boast.” In Ephesians 1:14, we are told that the salvation explained in verses 3–14 is “to the praise of His [God’s] glory.” If the plan and process of salvation were from ourselves, based on our good works, then, when we achieved the necessary level of goodness to warrant salvation, we could boast. “I did it!” we might say, or, “I gave it my all and overcame tremendous obstacles, but I finally ascended to the highest levels of goodness and holiness, and God gave me what I deserved!” And we could look down on those who did not make it: “Those others failed because they lacked the fortitude, insight, and piety that I cultivated.” Boasting would abound. If the plan and process of salvation were based on human works, then we would elevate ourselves over other people and even in some sense over God Himself, because our salvation was our own doing, not His. Ephesians 2:8–9 says an emphatic NO. The plan and process of salvation is from God as a gift, it is by grace, and it is accessed through faith in God’s promises in Christ. Nothing about salvation is worked up from within ourselves, and it is not based on good things we do. Boasting in our own achievements is out of place, but, as Paul says in 2 Corinthians 10:17, “Let the one who boasts boast in the Lord.”
Many people memorize Ephesians 2:8–9, and it is an excellent synopsis of the gospel, but the passage does not end at verse 9. Verse 10 is necessary to complete the thought. Someone might wonder what place good works have in the life of a Christian. We have already seen that chapters 4–6 are all about good works and right behavior. Just as chapters 4–6 come after chapters 1–3, so Ephesians 2:10 comes after Ephesians 2:8–9, not only sequentially but also conceptually and chronologically. We are not saved by doing good works, but we are saved for the purpose of doing good works: “For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.” Good works are a vital part of the Christian life because doing good is one of the reasons God saves us—He has things for us to do. But the sequence is all-important—good works are not the cause of salvation but the purpose of it. God saves us so that we can go into the world, doing good works in His name, and this brings Him all the more glory (cf. Matthew 5:16).
Given the truth of Ephesians 2:8–9, it is crucial to ask oneself, “What do I rely on for my salvation?” Are you relying upon good things you have done, or do you recognize that you have nothing to contribute and simply cast yourself upon the grace of God through faith in Jesus Christ?
Romans has the theme of faith (Romans 1:16–17). Paul addresses the process by which faith is produced in the heart in Romans 10:17: “Faith comes from hearing the message, and the message is heard through the word about Christ.”
The first eight chapters of Romans contends with the ideas of positional salvation through faith (Romans 1:18—5:21), the process of growing in holiness through faith (Romans 6:1—8:17), and the future glorification Christians will receive because of faith (Romans 8:18–39). Chapters 9—11 of Romans works from the implied question, “Has God then failed to fulfill His promises to Israel?”
It is within this context that Paul gives the reason for the Israelites’ lack of salvation; namely, they lack faith (Romans 9:32; 10:4). The Israelites are saved through faith in Christ, just like the Gentiles. Eternal salvation does not distinguish between Gentile or Jew but is received through belief in the person and work of Jesus Christ (Romans 10:12–13; 1 Corinthians 15:1–8; Galatians 3:23–29).
In the lead-up to the statement that faith comes by hearing, Romans 10:14–16 explains the requirements for a series of actions to take place. In order for one to “call on the name of the Lord,” he or she must believe. In order to believe, one must hear (or receive the report). In order for one to hear, another has to give the report. And that other won’t give the report unless he or she is sent.
Paul continues in Romans 10:17 to summarize the argument thus far: “So faith comes from hearing, and hearing by the word of Christ” (NASB).
“Faith” is translated from the Greek word pistis, which means “belief, trust, or confidence in someone or something.” It is key to the book of Romans and is used 40 times in the book—three of those occurrences appearing in chapter 10. The verb form of the word is also used 21 times within the book and most often translated as “believe.”
If faith comes by hearing, then what does Paul mean by “hearing”? In this context, it is not simply the physical receiving of sounds by the ear as most English speakers would understand the term. “Hearing” seems to designate something more—the receiving or acceptance of a report. Note the use of the word, translated “message” in Romans 10:16, as Paul quotes Isaiah 53:1: “Lord, who has believed our message?” In Isaiah’s day, the Lord had provided Israel with a message, but the prophet laments that few actually received it. The “hearing” was not attached to simple sounds but to a message or report given. In Romans 10, Paul makes the point that the good news has been given and the people of Israel have heard (Romans 10:18).
The nature of the gospel is a report: a report of God saving people from the wrath they deserve.
In order to believe the report, one must receive the report! Faith comes by hearing. It is not a guarantee that the report will result in faith, as Paul makes clear in Romans 10:16. For just as the Israelites refused to believe the message of Isaiah, every human today can refuse to believe the message of the gospel.
The nature of “hearing” also does not require the physical act of hearing with the ear. The report simply needs to be received. For instance, someone could read the gospel through GotQuestions.org and receive it by faith, without an audible word being spoken. As long as the message can be received fully, the medium does not affect the outcome. The content of the message must be “the word about Christ.” As Paul states in 1 Corinthians 15:3–5, the message is “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve” (NASB). Faith that leads to eternal salvation comes after “hearing”; that is, after receiving this message concerning Christ.
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.
When
Jesus cleared the temple
of the
moneychangers
and
animal-sellers,
He showed
great emotion and
anger
(Matthew 21:12-13; Mark 11:15-18; John 2:13-22).
Jesus’
emotion was described
as “zeal”
for God’s house
(John 2:17).
His anger was pure and completely justified because at its root was concern for God’s holiness and worship. Because these were at stake, Jesus took quick and decisive action.
Another time Jesus showed anger was in the synagogue of Capernaum.
When the Pharisees refused to answer
Jesus’ questions, “He looked around
at them in anger,
deeply
distressed at their stubborn hearts”
(Mark 3:5).
Many times, we think of anger as a selfish, destructive emotion that we should eradicate from our lives altogether. However, the fact that Jesus did sometimes become angry indicates that anger itself, as an emotion, is amoral. This is borne out elsewhere in the New Testament. Ephesians 4:26 instructs us “in your anger do not sin” and not to let the sun go down on our anger. The command is not to “avoid anger” (or suppress it or ignore it) but to deal with it properly, in a timely manner.
We note the following facts about
Jesus’ displays of anger:
1) His anger had the proper motivation. In other words, He was angry for the right reasons.
Jesus’ anger did not arise from
petty arguments
or personal slights against Him.
There was no selfishness involved.
2) His anger had the proper focus. He was not angry at God or at the “weaknesses” of others. His anger targeted sinful behavior and true injustice.
3) His anger had the proper supplement. Mark 3:5 says that His anger was attended by grief over the Pharisees’ lack of faith. Jesus’ anger stemmed from love for the Pharisees and concern for their spiritual condition.
It had nothing to do with hatred or ill will.
4) His anger had the proper control. Jesus was never out of control, even in His wrath. The temple leaders did not like His cleansing of the temple (Luke 19:47), but He had done nothing sinful. He controlled His emotions; His emotions did not control Him.
5) His anger had the proper duration. He did not allow His anger to turn into bitterness; He did not hold grudges. He dealt with each situation properly, and He handled anger in good time.
6) His anger had the proper result. Jesus’ anger had the inevitable consequence of godly action. Jesus’ anger, as with all His emotions, was held in check by the Word of God; thus,
Jesus’ response
was always to accomplish
God’s will.
When we get angry, too often we have improper control or an improper focus. We fail in one or more of the above points. This is the wrath of man, of which we are told “Everyone should be quick to listen, slow to speak and slow to become angry, for man’s anger does not bring about the righteous life that God desires”
(James 1:19-20).
Jesus did not exhibit man’s anger, but the righteous indignation of God.
In a general sense, a prophet is a person who
speaks God’s truth to others.
Prophets had the task of faithfully speaking God’s Word to the people.
They were instrumental in guiding the nation of Israel and establishing the church. God’s household is “built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone” (Ephesians 2:20).
More than 133 named prophets are mentioned in the Bible, including 16 women. In addition, numerous others prophesied, such as the 70 elders of Israel (Numbers 11:25) and the 100 prophets rescued by Obadiah (1 Kings 18:4). The first named prophet in the Bible is Abraham. In Genesis 20:7 God spoke to Abimelech in dream, saying, “Now then, return [Abraham’s] wife, for he is a prophet, so that he will pray for you, and you will live.” God had revealed Himself to Abraham on numerous occasions.
Jacob and Joseph, descendants of Abraham, both had dreams regarding the future that could be categorized as prophetic. Moses was called a “man of God” and was considered a great prophet (Deuteronomy 34:10). Joshua and many of the judges served as prophets, with the last judge, Samuel, hearing the voice of God as a young boy (1 Samuel 3:4).
He would later anoint David, who served as both king and prophet in Israel.
The time of Elijah and Elisha was marked by a high level of prophetic activity.
In fact, a school for prophets thrived during their lifetimes (see 1 Kings 20:35).
Both Elijah and Elisha performed many miracles as well.
In the New Testament, John the Baptist foretold the Messiah (Matthew 3:1).
Jesus Himself came as prophet,
priest, king, and Messiah,
fulfilling many of the messianic prophecies of the Old Testament.
The early church also included prophets. For example, Ananias was given a prophecy about the apostle Paul’s future (Acts 9:10–18). Acts 21:9 mentions four daughters of Philip who could prophesy. Prophecy is listed as a spiritual gift in 1 Corinthians 12 and 14.
In the end times, two “witnesses” will prophesy from Jerusalem
(Revelation 11).
Usually, the prophets God sends are despised and their message unheeded. Isaiah described his nation as a “rebellious people, deceitful children, children unwilling to listen to the Lord’s instruction. They say to the seers, ‘See no more visions!’ and to the prophets, ‘Give us no more visions of what is right! Tell us pleasant things, prophesy illusions’” (Isaiah 30:9–10). Jesus lamented that Jerusalem had killed the prophets God sent to them (Luke 13:34).
Of course, not everyone who “speaks forth” a message is actually
a prophet of God.
The Bible warns against false prophets who claim to speak for God but who actually deceive the people they purport to inform. King Ahab kept 400 such false prophets in his employ to tell him what he wanted to hear (2 Chronicles 18:4; cf. 2 Timothy 4:3).
In the New Testament we have many warnings against false prophets. Jesus taught, “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves” (Matthew 7:15). He later noted that, in the end times, “false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect” (Matthew 24:24).
Revelation speaks of a false prophet who will arise in the Tribulation and deceive people around the world (Revelation 16:13; 19:20; 20:10).
To avoid being led astray, we must always “test the spirits to see whether they are from God” (1 John 4:1).
A true prophet of God will be committed to speaking God’s truth.
The word apostle means
“one who is sent out.”
In the New Testament,
there are two primary usages of the word
apostle.
The first is in specifically referring to the twelve apostles of Jesus Christ.
The second is in generically referring to other individuals who are sent out to
be messengers/ambassadors of Jesus Christ.
The twelve apostles
held a unique position. In referring to the
New Jerusalem,
Revelation 21:14 states,
“The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.”
The twelve apostles are also referred to in Matthew 10:2; Mark 3:14; 4:10; 6:7; 9:35; 14:10, 17, 20; Luke 6:13; 9:1; 22:14; John 6:71; Acts 6:2; and 1 Corinthians 15:5.
It was these twelve apostles who were the first messengers of the gospel after the death and resurrection of Jesus Christ. It was these twelve apostles who were the foundation of the church—with Jesus being the cornerstone
(Ephesians 2:20).
The qualifications of this type of apostle were: (1) to have been a witness of the resurrected Christ (1 Corinthians 9:1), (2) to have been explicitly chosen by the Holy Spirit (Acts 9:15), and (3) to have the ability to perform signs and wonders (Acts 2:43; 2 Corinthians 12:12).
The responsibility of the
twelve apostles,
laying
the foundation of the church,
would also argue for their
uniqueness.
In sending out the Twelve, Jesus said to them,
“Behold, I send you forth as sheep in the
midst of wolves:
be ye therefore wise as serpents,
and harmless as doves”
(Matthew 10:16, KJV).
The NIV says, “shrewd as snakes and as innocent as doves.”
Jesus was using similes (figures of speech that compare two unlike things) to instruct His disciples in how to behave in their ministry. Just before He tells them to be wise as serpents and harmless as doves,
He warns them that they were being sent out “like sheep among wolves.”
The world, then as now, was hostile to believers—not incidentally hostile, but purposefully hostile.
Wolves are intentional about the harm they inflict upon sheep.
In such an environment, the question becomes: “How can we advance the kingdom of God effectively without becoming predatory ourselves?” Jesus taught His followers that, to be Christlike in a godless world, they must combine the wisdom of the serpent with the harmlessness of the dove.
In using these similes, Jesus invokes the common proverbial view
of serpents and doves.
The serpent was “subtle” or “crafty” or “shrewd”
in Genesis 3:1.
The dove, on the other hand, was thought of as innocent and harmless—doves were
listed among the “clean animals” and were used for sacrifices
(Leviticus 14:22).
To this very day, doves are used as symbols of peace, and snakes are thought of as “sneaky.”
Most people don’t mind having their
character
compared to a dove’s purity and innocence.
But some people recoil at the image of a serpent, no matter what the context.
They can never see a snake in a good light, even when used by Jesus as a teaching tool. But we should not make too much of the simile. We cannot attach the evil actions of Satan (as the serpent) with the serpent itself. Animals are not moral entities. The creature itself cannot perform sin, and shrewdness is an asset, not a defect. This is the quality that Jesus told His disciples to model.
The serpent simile stands in Jesus’ dialogue without bringing forward any of the serpent’s pejoratives. It is a basic understanding in language that, when a speaker creates a simile, he is not necessarily invoking the entire potential of the words he has chosen—nor is he invoking the entire history and tenor of the linguistic vehicle. Rather, the speaker is defining a fresh relationship between the two things. A quick look at Matthew 10:16 shows that Jesus was invoking only the positive aspects of the serpent. There is no hint of His unloading Edenic baggage upon His disciples. He simply tells them to be wise (and innocent) as they represented Him.
When Jesus told the Twelve to be as wise as serpents and harmless as doves, He laid down a general principle about the technique of kingdom work. As we take the gospel to a hostile world, we must be wise (avoiding the snares set for us), and we must be innocent (serving the Lord blamelessly). Jesus was not suggesting that we stoop to deception but that we should model some of the serpent’s famous shrewdness in a positive way. Wisdom does not equal dishonesty, and innocence does not equal gullibility.
Let us consider Jesus as exemplar: the Lord was known as a gentle person. Indeed, Scripture testifies that He would not even quench a smoking flax (Matthew 12:20). But was He always (and only) gentle? No. When the occasion demanded it, He took whip in hand and chased the moneychangers out of the temple (John 2:15). Jesus’ extraordinarily rare action, seen in light of His usual mien, demonstrates the power of using a combination of tools. This “dove-like” Man of Innocence spoke loudly and clearly with His assertiveness in the temple.
In His more typical moments, Jesus showed that He was as wise as a serpent in the way He taught.
He knew enough to discern the differences in His audiences (a critical skill), He used the story-telling technique to both feed and weed (Matthew 13:10–13),
and He
refused to be caught in the
many traps that
His enemies laid for Him
(Mark 8:11; 10:2; 12:13).
Jesus showed that He was as harmless as a dove in every circumstance. He lived a pure and holy life (Hebrews 4:15), He acted in compassion (Matthew 9:36), and He challenged anyone to find fault in Him (John 8:46; 18:23). Three times, Pilate judged Jesus to be an innocent man (John 18:38; 19:4, 6).
The apostle Paul also modeled the “wise as serpents, harmless as doves” technique. Paul lived in dove-like innocence in good conscience before God (Acts 23:1) and learned to deny his carnal desires so as not to jeopardize his ministry (1 Corinthians 9:27).
But Paul also displayed serpent-like shrewdness when he needed it. He knew his legal rights and used the legal system to his advantage (Acts 16:37; 22:25; 25:11). He also carefully crafted his speeches to maximize the impact on his audience (Acts 17:22–23; 23:6–8).
In Matthew 10:16, Jesus taught us how to optimize our gospel-spreading opportunities. Successful Christian living requires that we strike the optimal balance between the dove and the serpent. We should strive to be gentle without being pushovers, and we must be sacrificial without being taken advantage of. We are aware of the unscrupulous tactics used by the enemy, but we take the high road. Peter admonishes us, “Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us” (1 Peter 2:12).
False apostles are people who masquerade as Christian leaders, get other people to follow them, and then lead them astray. A true apostle is one who is “sent” by God as an ambassador of Jesus Christ with a divine message. A false apostle is a pretender who does not truly represent Christ and whose message is false.
In 2 Corinthians 11, the apostle Paul addresses the problem of false apostles invading the Corinthian church. He describes the false apostles as “those who want an opportunity to be considered equal with us in the things they boast about” (verse 12). The book of 2 Corinthians is one of Paul’s more “sarcastic” letters, as he contends with the church to recognize the error that had crept into their midst. He contrasts his selfless service with that of the “super-apostles” (verse 5) who were seducing the church with their smooth speech and apparent wisdom. These impostors were pretending to be true servants of Christ, but they did not know the Lord. They were deceivers, preying on gullible Christians in Corinth to profit themselves and boost their ego. Paul chides the church that they “even put up with anyone who enslaves you or exploits you or takes advantage of you or puts on airs or slaps you in the face” (verse 20). He even compares these impostors to Satan himself, who also “masquerades as an angel of light” (verse 14).
Paul warned the Ephesian elders about
false apostles as well:
“I know that after I leave, savage wolves
will come in among you
and will not spare the flock.
Even from your own number men will
arise and distort the truth
in order to draw away disciples after them”
(Acts 20:29).
They must have heeded his words, because in Revelation 2:2, Jesus commends the church at Ephesus for spotting the false apostles in their midst and rejecting them.
False teachers and false apostles have been plentiful throughout the history of the church. They still infiltrate unsuspecting churches and have even led whole denominations into heresy and apostasy (see 1 Timothy 4:1–4). Scripture gives us clear warning if we will pay attention. First John 4:1 says, “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.”
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). Jesus then spoke to the startled crowds: “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves” (verse 13, KJV). The same incident is recorded in Mark 11and Luke 19. John 2 records similar actions of Jesus at the beginning of His ministry.
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.
Isaiah 36 tells the story of Sennacherib, king of Assyria, and his attempt to demoralize Jerusalem before he attacked. After pointing out Assyria’s many victories, he says, "Who of all the gods of these countries have been able to save their lands from me? How then can the LORD deliver Jerusalem from my hand?" (Isaiah 36:20).
Sennacherib committed blasphemy by assuming Israel’s God was equal to the false gods of the surrounding nations. The king of Judah, Hezekiah, points out this blasphemy in his prayer to God, in which he asks that God deliver them for the purpose of defending His own honor (Isaiah 37:4, 17). And that’s exactly what God did. Isaiah 37:36-37 explains, "Then the angel of the LORD went out and put to death a hundred and eighty-five thousand in the Assyrian camp. When the people got up the next morning—there were all the dead bodies! So Sennacherib king of Assyria broke camp and withdrew. He returned to Nineveh and stayed there." Later, Sennacherib was murdered in the temple of his god Nisroch (Isaiah 37:38).
Followers of God are also responsible to make sure their behavior doesn’t incite others to blaspheme God. In Romans 2:17-24, Paul scolds those who claim to be saved through the law and yet still live in sin. Using Isaiah 52:5, Paul tells them, “God’s name is blasphemed among the Gentiles because of you” (verse 24). In 1 Timothy 1:20 Paul explains that he had abandoned two false teachers to Satan so they would “be taught not to blaspheme”; thus, promulgating false doctrine and leading God’s people astray is also a form of blasphemy.
Jesus spoke of a special type of blasphemy--blasphemy against the Holy Spirit—committed by the religious leaders of His day. The situation was that the Pharisees were eyewitnesses to Jesus’ miracles, but they attributed the work of the Holy Spirit to the presence of a demon (Mark 3:22-30). Their portrayal of the holy as demonic was a deliberate, insulting rejection of God and was unforgivable.
The most significant accusation of blasphemy was one that happened to be completely false. It was for the crime of blasphemy that the priests and Pharisees condemned Jesus (Matthew 26:65).
They understood that Jesus was claiming to be God. That would, indeed, be a reproach on God’s character—if it wasn’t true. If Jesus were just a man claiming to be God, He would have been a blasphemer. However, as the Second Person of the Trinity, Jesus could truthfully claim deity (Philippians 2:6).
Fortunately, Jesus forgives even the sin of blasphemy. Paul was a blasphemer (1 Timothy 1:13) and tried to make others blaspheme (Acts 26:11). Jesus’ own brothers thought He was insane (Mark 3:21). All repented, and all were forgiven.
Jesus rebuts the Pharisees with some logical arguments (Matthew 12:25–29). Then He speaks of the blasphemy against the Holy Spirit: “I tell you, every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come” (verses 31–32).
The term blasphemy may be generally defined as “defiant irreverence.” The term can be applied to such sins as cursing God or willfully degrading things relating to God. Blasphemy is also attributing some evil to God or denying Him some good that we should attribute to Him. This particular case of blasphemy, however, is called “the blasphemy against the Holy Spirit” in Matthew 12:31.
Timothy had incredible advantages. He was taught the Word of God by his mother and grandmother (2 Timothy 1:5), and he was discipled by Paul and served with Paul in ministry for years. Timothy knew the Word of God and was well-equipped. Even still, Paul tells Timothy that he needed to be diligent in the study of the Word and in rightly dividing the Word of truth. Without that continuing diligence in the Word, Timothy would not be able to stand firm, and he would not be able to maintain sound teaching. Paul warned Timothy to pay attention to himself and to his teaching (1 Timothy 4:16). Because all Scripture is God-breathed and is profitable for teaching, reproof, correction, and training in righteousness, it is exactly what we need in order to be equipped for every good work God intends for us (2 Timothy 3:16–17).
Paul encourages Timothy to be diligent to present himself as a workman approved by God who would not need to be ashamed because he was rightly dividing or accurately handling the Word of truth (2 Timothy 2:15). First, Paul’s instruction makes it clear that the study of the Bible is work. It takes effort. It takes diligence. We need to be committed to doing that work if we desire to be equipped for what God intends us to do in life. Second, Paul helps us to focus on the idea that this work in the Word is not about the approval of other people. Rather, it is God who is assessing how we handle His Word, and so we are studying His Word for Him. Also, we understand that, if we are diligent, we will not need to be ashamed because we will have been faithful with the remarkable stewardship of His Word. Sometimes we may take for granted that we have His completed Word—the Bible. We may be unaware of how many people suffered and died to provide us the freedom and opportunity to own our own Bibles and read them in our own language. How sad would it be if we took this—one of the very greatest of freedoms—and were not diligent to make the most of it?
Paul’s final comment in 2 Timothy 2:15 is helpful because it tells us what success looks like in the study of the Word: to be “rightly dividing” the Word of truth (NKJV). The Greek word translated as “rightly dividing” is orthotomounta—ortho means “right or proper,” and tomounta means “to cut.” Literally, success in handling the Word is to cut it properly or correctly. This is farming imagery, as a farmer who is plowing a field would seek to cut straight furrows in order to plant rows of seed. When plowing, a farmer would look at a point on the other side of the field and focus on that point to ensure the line cut in the dirt was straight. This is what the good student of the Word is doing, as well: remaining focused on the goal or outcome and being diligent to handle the Word of God properly. To rightly divide the Word of truth is to “cut it straight.”
Ultimately, in studying the Word, we are trying to understand what the Author has said and not allow our own opinions or views to cloud the meaning of what He has written. When we are diligent to “cut straight”—to rightly divide the Word of truth—we can understand what He has communicated in His Word and be well-equipped for what He would have us to do and how He would have us to think.
Sennacherib committed blasphemy by assuming Israel’s God was equal to the false gods of the surrounding nations. The king of Judah, Hezekiah, points out this blasphemy in his prayer to God, in which he asks that God deliver them for the purpose of defending His own honor (Isaiah 37:4, 17). And that’s exactly what God did. Isaiah 37:36-37 explains, "Then the angel of the LORD went out and put to death a hundred and eighty-five thousand in the Assyrian camp. When the people got up the next morning—there were all the dead bodies! So Sennacherib king of Assyria broke camp and withdrew. He returned to Nineveh and stayed there." Later, Sennacherib was murdered in the temple of his god Nisroch (Isaiah 37:38).
Followers of God are also responsible to make sure their behavior doesn’t incite others to blaspheme God. In Romans 2:17-24, Paul scolds those who claim to be saved through the law and yet still live in sin. Using Isaiah 52:5, Paul tells them, “God’s name is blasphemed among the Gentiles because of you” (verse 24). In 1 Timothy 1:20 Paul explains that he had abandoned two false teachers to Satan so they would “be taught not to blaspheme”; thus, promulgating false doctrine and leading God’s people astray is also a form of blasphemy.
Jesus spoke of a special type of blasphemy--blasphemy against the Holy Spirit—committed by the religious leaders of His day. The situation was that the Pharisees were eyewitnesses to Jesus’ miracles, but they attributed the work of the Holy Spirit to the presence of a demon (Mark 3:22-30). Their portrayal of the holy as demonic was a deliberate, insulting rejection of God and was unforgivable.
The most significant accusation of blasphemy was one that happened to be completely false. It was for the crime of blasphemy that the priests and Pharisees condemned Jesus (Matthew 26:65).
They understood that Jesus was claiming to be God. That would, indeed, be a reproach on God’s character—if it wasn’t true. If Jesus were just a man claiming to be God, He would have been a blasphemer. However, as the Second Person of the Trinity, Jesus could truthfully claim deity (Philippians 2:6).
Fortunately, Jesus forgives even the sin of blasphemy. Paul was a blasphemer (1 Timothy 1:13) and tried to make others blaspheme (Acts 26:11). Jesus’ own brothers thought He was insane (Mark 3:21). All repented, and all were forgiven.
Jesus rebuts the Pharisees with some logical arguments (Matthew 12:25–29). Then He speaks of the blasphemy against the Holy Spirit: “I tell you, every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come” (verses 31–32).
The term blasphemy may be generally defined as “defiant irreverence.” The term can be applied to such sins as cursing God or willfully degrading things relating to God. Blasphemy is also attributing some evil to God or denying Him some good that we should attribute to Him. This particular case of blasphemy, however, is called “the blasphemy against the Holy Spirit” in Matthew 12:31.
Timothy had incredible advantages. He was taught the Word of God by his mother and grandmother (2 Timothy 1:5), and he was discipled by Paul and served with Paul in ministry for years. Timothy knew the Word of God and was well-equipped. Even still, Paul tells Timothy that he needed to be diligent in the study of the Word and in rightly dividing the Word of truth. Without that continuing diligence in the Word, Timothy would not be able to stand firm, and he would not be able to maintain sound teaching. Paul warned Timothy to pay attention to himself and to his teaching (1 Timothy 4:16). Because all Scripture is God-breathed and is profitable for teaching, reproof, correction, and training in righteousness, it is exactly what we need in order to be equipped for every good work God intends for us (2 Timothy 3:16–17).
Paul encourages Timothy to be diligent to present himself as a workman approved by God who would not need to be ashamed because he was rightly dividing or accurately handling the Word of truth (2 Timothy 2:15). First, Paul’s instruction makes it clear that the study of the Bible is work. It takes effort. It takes diligence. We need to be committed to doing that work if we desire to be equipped for what God intends us to do in life. Second, Paul helps us to focus on the idea that this work in the Word is not about the approval of other people. Rather, it is God who is assessing how we handle His Word, and so we are studying His Word for Him. Also, we understand that, if we are diligent, we will not need to be ashamed because we will have been faithful with the remarkable stewardship of His Word. Sometimes we may take for granted that we have His completed Word—the Bible. We may be unaware of how many people suffered and died to provide us the freedom and opportunity to own our own Bibles and read them in our own language. How sad would it be if we took this—one of the very greatest of freedoms—and were not diligent to make the most of it?
Paul’s final comment in 2 Timothy 2:15 is helpful because it tells us what success looks like in the study of the Word: to be “rightly dividing” the Word of truth (NKJV). The Greek word translated as “rightly dividing” is orthotomounta—ortho means “right or proper,” and tomounta means “to cut.” Literally, success in handling the Word is to cut it properly or correctly. This is farming imagery, as a farmer who is plowing a field would seek to cut straight furrows in order to plant rows of seed. When plowing, a farmer would look at a point on the other side of the field and focus on that point to ensure the line cut in the dirt was straight. This is what the good student of the Word is doing, as well: remaining focused on the goal or outcome and being diligent to handle the Word of God properly. To rightly divide the Word of truth is to “cut it straight.”
Ultimately, in studying the Word, we are trying to understand what the Author has said and not allow our own opinions or views to cloud the meaning of what He has written. When we are diligent to “cut straight”—to rightly divide the Word of truth—we can understand what He has communicated in His Word and be well-equipped for what He would have us to do and how He would have us to think.
To understand Jesus’ response to the
rich young ruler’s question—“
What must I do to be saved?
”—we must consider three things:
the background
of the
rich young ruler,
the
purpose of his question,
and the
essence of the
Gospel of Jesus Christ.
The young man had asked Jesus, “Teacher, what good thing must I do to get eternal life?”
(Matthew 19:16).
Jesus responded, “If you want to enter life, keep the commandments” (verse 17).
At first glance,
it appears that
Jesus is saying
that the young man and,
by extension,
all people must obey
the commandments in order to be saved.
But is that
really what He was saying?
Since the essence of the
salvation message
is that we are
saved by grace through faith
(Ephesians 2:8–9),
why would
Jesus
offer the rich young ruler
an “alternative plan”?
The story of the rich young ruler is found in all three of the Synoptic Gospels,
Matthew 19:16–23, Mark 10:17–22, and Luke 18:18–23.
The man is described
as a “ruler,” which means he was a prince
or magistrate of some sort.
Since no Roman ruler
would address Jesus as “teacher” or “master,”
it is
assumed that this man
was a Jewish ruler in the local synagogue.
This man also had “great wealth”
(Matthew 19:22),
and Jesus
later used His conversation with
this man to teach
the detrimental effect money
can have
on one’s desire for eternal life (verses 23–24).
The lesson Jesus draws from this incident
concerns money,
not salvation by works.
The first thing Jesus says to the man’s greeting,
“Good teacher,”
is to
remind him that no one is good except God
(Matthew 19:17).
Jesus was not denying His own divinity. Rather,
Jesus was immediately
getting the man
to think about what “good” really means--
since only God is good,
then what we normally call human goodness
might be something else entirely
This truth
comes into play later in the conversation.
When the man asked Jesus to specify which commandments
he should keep,
Jesus recited six of the commandments, including
love your neighbor as yourself
(Matthew 19:19).
The man replies, “All these I have kept. . . . What do I still lack?” (verse 20),
and that is a key statement.
The young man was obviously religious and sincere in his
pursuit of righteousness.
His problem was that he considered
himself to be
faultless concerning the Law.
And this is the point that Jesus challenges.
Jesus tells the man,
“If you want to be perfect,
go, sell
your possessions and give to the poor,
and you will
have treasure in heaven.
Then
come, follow me”
(Matthew 19:21).
The young man decided that
Jesus
was asking too much.
“He went away sad, because
he had
great wealth”
(verse 22).
Rather than obey Jesus’ instructions,
he turned his back on the Lord
and
walked away.
The man’s choice
undoubtedly saddened Jesus as
well,
because Jesus loved him
(Mark 10:21).
In telling the young man to keep the commandments, Jesus was not saying that he could be saved by obeying the commandments; rather, Jesus was emphasizing the Law as God’s perfect standard. If you can keep the Law perfectly, then you can escape sin’s penalty--
but that’s a big if.
When the man responded that he met the Law’s standard,
Jesus simply touched on one issue that proved
the man did
not measure up to God’s holiness.
The man was not willing to follow the Lord,
if that meant
he must give up his wealth.
Thus, the man was breaking
the
Two greatest commands;
he
did not love the
Lord
with all his heart,
and he did not
love his
neighbor as himself.
He loved himself (and his money) more. Far from keeping “all” the commandments,
as he had claimed,
the man was a sinner like everyone else.
The Law proved it.
If the man had loved God and other people more than he did his property,
he would have been willing to give up his wealth to the service of God and man.
But that was not the case.
He had made an idol of his wealth, and he loved it more than God.
With surgical precision,
Jesus exposes the greed in the
man’s heart--
greed
the man did not even suspect he had.
Jesus’ statement that only God is good
(Matthew 19:17)
is proved in the young man’s response to
Jesus’ command.
In His conversation with
the
rich young ruler,
Christ did not teach that
we are saved by the works of the Law.
The Bible’s message is that salvation
is by grace through faith
(Romans 3:20, 28; 4:6; Galatians 2:16; Ephesians 2:9; 2 Timothy 1:9).
Rather,
Jesus used the man’s love of money to show
how the man fell short
of God’s holy standard—as do we all.
The rich
young ruler needed the Savior, and so do we.
The Parable of the Good Samaritan is precipitated by and in answer to a question posed to Jesus by a lawyer. In this case the lawyer would have been an expert in the Mosaic Law and not a court lawyer of today. The lawyer’s question was, “Teacher, what shall I do to inherit eternal life?" (Luke 10:25). This question provided Jesus with an opportunity to define what His disciples’ relationship should be to their neighbors. The text says that the scribe (lawyer) had put the question to Jesus as a test, but the text does not indicate that there was hostility in the question. He could have simply been seeking information. The wording of the question does, however, give us some insight into where the scribe’s heart was spiritually. He was making the assumption that man must do something to obtain eternal life. Although this could have been an opportunity for Jesus to discuss salvation issues, He chose a different course and focuses on our relationships and what it means to love.
Jesus answers the question using what is called the Socratic method; i.e., answering a question with a question: “He said to him, ‘What is written in the law? What is your reading of it?’" (Luke 10:26). By referring to the Law, Jesus is directing the man to an authority they both would accept as truth, the Old Testament. In essence, He is asking the scribe, what does Scripture say about this and how does he interpret it? Jesus thus avoids an argument and puts Himself in the position of evaluating the scribe’s answer instead of the scribe evaluating His answer. This directs the discussion towards Jesus’ intended lesson. The scribe answers Jesus’ question by quoting Deuteronomy 6:5 and Leviticus 19:18. This is virtually the same answer that Jesus had given to the same question in Matthew 22 and Mark 12.
In verse 28, Jesus affirms that the lawyer’s answer is correct. Jesus’ reply tells the scribe that he has given an orthodox (scripturally proper) answer, but then goes on in verse 28 to tell him that this kind of love requires more than an emotional feeling; it would also include orthodox practice; he would need to “practice what he preached.” The scribe was an educated man and realized that he could not possibly keep that law, nor would he have necessarily wanted to. There would always be people in his life that he could not love. Thus, he tries to limit the law’s command by limiting its parameters and asked the question “who is my neighbor?” The word “neighbor” in the Greek means “someone who is near,” and in the Hebrew it means “someone that you have an association with.” This interprets the word in a limited sense, referring to a fellow Jew and would have excluded Samaritans, Romans, and other foreigners. Jesus then gives the parable of the Good Samaritan to correct the false understanding that the scribe had of who his neighbor is, and what his duty is to his neighbor.
The Parable of the Good Samaritan tells the story of a man traveling from Jerusalem to Jericho, and while on the way he is robbed of everything he had, including his clothing, and is beaten to within an inch of his life. That road was treacherously winding and was a favorite hideout of robbers and thieves. The next character Jesus introduces into His story is a priest. He spends no time describing the priest and only tells of how he showed no love or compassion for the man by failing to help him and passing on the other side of the road so as not to get involved. If there was anyone who would have known God’s law of love, it would have been the priest. By nature of his position, he was to be a person of compassion, desiring to help others. Unfortunately, “love” was not a word for him that required action on the behalf of someone else. The next person to pass by in the Parable of the Good Samaritan is a Levite, and he does exactly what the priest did: he passes by without showing any compassion. Again, he would have known the law, but he also failed to show the injured man compassion.
The next person to come by is the Samaritan, the one least likely to have shown compassion for the man. Samaritans were considered a low class of people by the Jews since they had intermarried with non-Jews and did not keep all the law. Therefore, Jews would have nothing to do with them. We do not know if the injured man was a Jew or Gentile, but it made no difference to the Samaritan; he did not consider the man’s ethnicity or religion. The “Good Samaritan” saw only a person in dire need of assistance, and assist him he did, above and beyond the minimum required. He dresses the man’s wounds with wine (to disinfect) and oil (to sooth the pain). He puts the man on his animal and takes him to an inn for a time of healing and pays the innkeeper with his own money. He then goes beyond common decency and tells the innkeeper to take good care of the man, and he would pay for any extra expenses on his return trip. The Samaritan saw his neighbor as anyone who was in need.
Because the good man was a Samaritan, Jesus is drawing a strong contrast between those who knew the law and those who actually followed the law in their lifestyle and conduct. Jesus now asks the lawyer if he can apply the lesson to his own life with the question
“So which of these
three do you think
was neighbor to him
who Fell
among the Thieves?"
(Luke 10:36).
Once again, the lawyer’s answer is telling of his personal hardness of heart. He cannot bring himself to say the word “Samaritan”; he refers to the “good man” as “he who showed mercy.”
His hate for the Samaritans (his neighbors) was so strong that he couldn’t
even refer to them in a proper way.
Jesus then tells the lawyer to “go and do likewise,” meaning that
he should start living what the law tells him to do.
By ending the encounter in this manner, Jesus is telling us to follow the Samaritan’s example in our own conduct; i.e., we are to show compassion and love for those we encounter in our everyday activities. We are to love others (vs. 27) regardless of their ethnicity or religion; the criterion is need. If they need and we have the supply, then we are to give generously and freely, without expectation of return.
This is an impossible obligation for the lawyer, and for us. We cannot always keep the law because of our human condition; our heart and desires are mostly of self and selfishness. When left to our own, we do the wrong thing, failing to meet the law. We can hope that the lawyer saw this and came to the realization that there was nothing he could do to justify himself, that he needed a personal savior to atone for his lack of ability to save himself from his sins. Thus, the lessons of the Parable of the Good Samaritan are three-fold: (1) we are to set aside our prejudice and show love and compassion for others. (2) Our neighbor is anyone we encounter; we are all creatures of the creator and we are to love all of mankind as Jesus has taught. (3) Keeping the law in its entirety with the intent to save ourselves is an impossible task; we need a savior, and this is Jesus.
There is another possible way to interpret the Parable of the Good Samaritan, and that is as a metaphor. In this interpretation the injured man is all men in their fallen condition of sin. The robbers are Satan attacking man with the intent of destroying their relationship with God. The lawyer is mankind without the true understanding of God and His Word. The priest is religion in an apostate condition. The Levite is legalism that instills prejudice into the hearts of believers. The Samaritan is Jesus who provides the way to spiritual health. Although this interpretation teaches good lessons, and the parallels between Jesus and the Samaritan are striking, this understanding draws attention to Jesus that does not appear to be intended in the text.
Therefore,
we must conclude that the teaching of
the Parable
of the Good Samaritan
is simply a lesson on
what it means to love one’s neighbor.
Almost two thousand years ago,
Truth was put on trial
and judged
by people who were devoted
to lies.
In fact, Truth faced
six trials in less than one full day,
three of which were religious,
and three that were legal.
In the end, few people involved
in those events could answer the question,
“What is truth?”
Jesus came full of
Grace and Truth,
and
Thankfully Grace is for everyone,
even Judas, the Prodigal son,
The Bible is
Truth
Christ is the end of the law for all
who believe,
Love your Neighbor
As Yourself
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?
In a postmodern world that denies that truth can be known, the question is more important than ever to answer.
What is truth?
A Proposed Definition of
TRUTH
In defining truth, it is first helpful to note what truth is not:
• Truth is not simply whatever works. This is the philosophy of pragmatism—an ends-vs.-means-type approach. In reality, lies can appear to “work,” but they are still lies and not the truth.
• Truth is not simply what is coherent or understandable. A group of people can get together and form a conspiracy based on a set of falsehoods where they all agree to tell the same false story, but it does not make their presentation true.
• Truth is not what makes people feel good. Unfortunately, bad news can be true.
• Truth is not what the majority says is true. Fifty-one percent of a group can reach a wrong conclusion.
• Truth is not what is comprehensive. A lengthy, detailed presentation can still result in a false conclusion.
• Truth is not defined by what is intended. Good intentions can still be wrong.
• Truth is not how we know; truth is what we know.
• Truth is not simply what is believed. A lie believed is still a lie.
• Truth is not what is publicly proved. A truth can be privately known (for example, the location of buried treasure).
The Greek word for “truth” is aletheia, which refers to “divine revelation” and is related to a word that literally means “what can’t be hidden.” It conveys the thought that truth is always there, always open and available for all to see, with nothing being hidden or obscured. The Hebrew word for “truth” is emeth, which means “firmness,” “constancy” and “duration.” Such a definition implies an everlasting substance and something that can be relied upon.
From a philosophical perspective, there are three simple ways to define truth:
1. Truth is that which corresponds to reality.
2. Truth is that which matches its object.
3. Truth is simply telling it like it is.
First, truth corresponds to reality or “what is.” It is real. Truth is also correspondent in nature. In other words, it matches its object and is known by its referent. For example, a teacher facing a class may say, “Now the only exit to this room is on the right.” For the class that may be facing the teacher, the exit door may be on their left, but it’s absolutely true that the door, for the professor, is on the right.
Truth also matches its object. It may be absolutely true that a certain person may need so many milligrams of a certain medication, but another person may need more or less of the same medication to produce the desired effect. This is not relative truth, but just an example of how truth must match its object. It would be wrong (and potentially dangerous) for a patient to request that their doctor give them an inappropriate amount of a particular medication, or to say that any medicine for their specific ailment will do.
In short, truth is simply telling it like it is; it is the way things really are, and any other viewpoint is wrong. A foundational principle of philosophy is being able to discern between truth and error, or as Thomas Aquinas observed, "It is the task of the philosopher to make distinctions" (quoted by Drewlo, E. F., in Thoughtful Adaptations to Change: Authentic Christian Faith in Postmodern Times, Friesen Press, 2017, p. 155).
Challenges to Truth
Aquinas’ words are not very popular today. Making distinctions seems to be out of fashion in a postmodern era of relativism. It is acceptable today to say, “This is true,” as long as it is not followed by, “and therefore that is false.” This is especially observable in matters of faith and religion where every belief system is supposed to be on equal footing where truth is concerned.
There are a number of philosophies and worldviews that challenge the concept of truth, yet, when each is critically examined it turns out to be self-defeating in nature.
The philosophy of relativism says that all truth is relative and that there is no such thing as absolute truth. But one has to ask: is the claim “all truth is relative” a relative truth or an absolute truth? If it is a relative truth, then it really is meaningless; how do we know when and where it applies? If it is an absolute truth, then absolute truth exists. Moreover, the relativist betrays his own position when he states that the position of the absolutist is wrong—why can’t those who say absolute truth exists be correct too? In essence, when the relativist says, “There is no truth,” he is asking you not to believe him, and the best thing to do is follow his advice.
Those who follow the philosophy of skepticism simply doubt all truth. But is the skeptic skeptical of skepticism; does he doubt his own truth claim? If so, then why pay attention to skepticism? If not, then we can be sure of at least one thing (in other words, absolute truth exists)—skepticism, which, ironically, becomes absolute truth in that case. The agnostic says you can’t know the truth. Yet the mindset is self-defeating because it claims to know at least one truth: that you can’t know truth.
The disciples of postmodernism simply affirm no particular truth. The patron saint of postmodernism—Frederick Nietzsche—described truth like this: “What then is truth? A mobile army of metaphors, metonyms, and anthropomorphisms … truths are illusions … coins which have lost their pictures and now matter only as metal, no longer as coins” (from On Truth and Lies in a Nonmoral Sense, quoted by Mann, D., in Structural Idealism: A Theory of Social and Historical Explanation, Wilfrid Laurier University Press, 2002, p. 138). Ironically, although the postmodernist holds coins in his hand that are now “mere metal,” he affirms at least one absolute truth: the truth that no truth should be affirmed. Like the other worldviews, postmodernism is self-defeating and cannot stand up under its own claim.
A popular worldview is pluralism, which says that all truth claims are equally valid. Of course, this is impossible. Can two claims—one that says a woman is now pregnant and another that says she is not now pregnant—both be true at the same time? Pluralism unravels at the feet of the law of non-contradiction, which says that something cannot be both “A” and “Non-A” at the same time and in the same sense. As one philosopher quipped, anyone who believes that the law of non-contradiction is not true (and, by default, pluralism is true) should be beaten and burned until they admit that to be beaten and burned is not the same thing as to not be beaten and burned (Avicenna, Metaphysics I, quoted by John Duns Scotus, Philosophical Writings, Wolter, A., trans., Bobbs-Merrill, 1962, p. 10). Also, note that pluralism says that it is true and anything opposed to it is false, which is a claim that denies its own foundational tenet.
The spirit behind pluralism is an open-armed attitude of tolerance. However, pluralism confuses the idea of everyone having equal value with every truth claim being equally valid. More simply, all people may be equal, but not all truth claims are. Pluralism fails to understand the difference between opinion and truth, a distinction Mortimer Adler notes, “Pluralism is desirable and tolerable only in those areas that are matters of taste rather than matters of truth” insert (Truth in Religion: The Plurality of Religions and the Unity of Truth, Macmillan, 1990, p. 4).
The Offensive Nature of Truth
When the concept of truth is maligned, it is usually for one or more of the following reasons:
One common complaint against anyone claiming to have absolute truth in matters of faith and religion is that such a stance is “narrow-minded.” However, the critic fails to understand that, by nature, truth is narrow. Is a math teacher narrow-minded for holding to the belief that 2 + 2 only equals 4?
Another objection to truth is that it is arrogant to claim that someone is right and another person is wrong. However, returning to the above example with mathematics, is it arrogant for a math teacher to insist on only one right answer to an arithmetic problem? Or is it arrogant for a locksmith to state that only one key will open a locked door?
A third charge against those holding to absolute truth in matters of faith and religion is that such a position excludes people, rather than being inclusive. But such a complaint fails to understand that truth, by nature, excludes its opposite. All answers other than 4 are excluded from the reality of what 2 + 2 truly equals.
Yet another protest against truth is that it is offensive and divisive to claim one has the truth. Instead, the critic argues, all that matters is sincerity. The problem with this position is that truth is immune to sincerity, belief, and desire. It doesn’t matter how much one sincerely believes a wrong key will fit a door; the key still won’t go in and the lock won’t be opened. Truth is also unaffected by sincerity. Someone who picks up a bottle of poison and sincerely believes it is lemonade will still suffer the unfortunate effects of the poison. Finally, truth is impervious to desire. A person may strongly desire that their car has not run out of gas, but if the gauge says the tank is empty and the car will not run any farther, then no desire in the world will miraculously cause the car to keep going.
Some will admit that absolute truth exists, but then claim such a stance is only valid in the area of science and not in matters of faith and religion. This is a philosophy called logical positivism, which was popularized by philosophers such as David Hume and A. J. Ayer. In essence, such people state that truth claims must either be (1) tautologies (for example, all bachelors are unmarried men) or (2) empirically verifiable (that is, testable via science). To the logical positivist, all talk about God is nonsense.
Those who hold to the notion that only science can make truth claims fail to recognize is that there are many realms of truth where science is impotent. For example:
• Science cannot prove the disciplines of mathematics and logic because it presupposes them.
• Science cannot prove metaphysical truths such as, minds other than my own do exist.
• Science is unable to provide truth in the areas of morals and ethics. You cannot use science, for example, to prove the Nazis were evil.
• Science is incapable of stating truths about aesthetic positions such as the beauty of a sunrise.
• Lastly, when anyone makes the statement “science is the only source of objective truth,” they have just made a philosophical claim—which cannot be tested by science.
And there are those who say that absolute truth does not apply in the area of morality. Yet the response to the question, “Is it moral to torture and murder an innocent child?” is absolute and universal: No. Or, to make it more personal, those who espouse relative truth concerning morals always seem to want their spouse to be absolutely faithful to them.
Why Truth Is Important
Why is it so important to understand and embrace the concept of absolute truth in all areas of life (including faith and religion)? Simply because life has consequences for being wrong. Giving someone the wrong amount of a medication can kill them; having an investment manager make the wrong monetary decisions can impoverish a family; boarding the wrong plane will take you where you do not wish to go; and dealing with an unfaithful marriage partner can result in the destruction of a family and, potentially, disease. Nowhere are the consequences more important than in the area of faith and religion. Eternity is an awfully long time to be wrong.
God and Truth
During the six trials of Jesus, the contrast between the truth (righteousness) and lies (unrighteousness) was unmistakable. There stood Jesus, the Truth, being judged by those whose every action was bathed in lies. The Jewish leaders broke nearly every law designed to protect a defendant from wrongful conviction. They fervently worked to find any testimony that would incriminate Jesus, and in their frustration, they turned to false evidence brought forward by liars. But even that could not help them reach their goal. So they broke another law and forced Jesus to implicate Himself.
Once in front of Pilate, the Jewish leaders lied again. They convicted Jesus of blasphemy, but since they knew that wouldn’t be enough to coax Pilate to kill Jesus, they claimed Jesus was challenging Caesar and was breaking Roman law by encouraging the crowds to not pay taxes. Pilate quickly detected their superficial deception, and he never even addressed the charge.
Jesus the Righteous was being judged by the unrighteous. The sad fact is that the latter always persecutes the former. It’s why Cain killed Abel. The link between truth and righteousness and between falsehood and unrighteousness is demonstrated by a number of examples in the New Testament:
• For this reason God will send upon them a deluding influence so that they will believe what is false, in order that they all may be judged who did not believe the truth, but took pleasure in wickedness” (2 Thessalonians 2:11–12, emphasis added).
• “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness” (Romans 1:18, emphasis added).
• “who will render to each person according to his deeds; to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation” (Romans 2:6–8, emphasis added).
• “[love] does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth” (1 Corinthians 13:5–6, emphasis added).
What Is Truth? - Conclusion
The question Pontius Pilate asked centuries ago needs to be rephrased in order to be completely accurate. The Roman governor’s remark “What is truth?” overlooks the fact that many things can have truth, but only one thing can actually be the Truth. Truth must originate from somewhere.
The stark reality is that Pilate was looking directly at the Origin of all Truth on that early morning almost two thousand years ago. Not long before being arrested and brought to the governor, Jesus had made the simple statement “I am the truth” (John 14:6), which was a rather incredible statement. How could a mere man be the truth? He couldn’t be, unless He was more than a man, which is actually what He claimed to be. The fact is, Jesus’ claim was validated when He rose from the dead (Romans 1:4).
There’s a story about a man who lived in Paris who had a stranger from the country come see him. Wanting to show the stranger the magnificence of Paris, he took him to the Louvre to see the great art and then to a concert at a majestic symphony hall to hear a great symphony orchestra play. At the end of the day, the stranger from the country commented that he didn’t particularly like either the art or the music. To which his host replied, “They aren’t on trial, you are.” Pilate and the Jewish leaders thought they were judging Christ, when, in reality, they were the ones being judged. Moreover, the One they convicted will actually serve as their Judge one day, as He will for all who suppress the truth in unrighteousness.
Doctrine is “a set of ideas or beliefs that are taught or believed to be true.” Biblical doctrine refers to teachings that align with the revealed Word of God, the Bible. False doctrine is any idea that adds to, takes away from, contradicts, or nullifies the doctrine given in God’s Word. For example, any teaching about Jesus that denies His virgin birthis a false doctrine, because it contradicts the clear teaching of Scripture (Matthew 1:18).
As early as the first century AD, false doctrine was already infiltrating the church, and many of the letters in the New Testament were written to address those errors (Galatians 1:6–9; Colossians 2:20–23; Titus 1:10–11). Paul exhorted his protégé Timothy to guard against those who were peddling heresies and confusing the flock: “If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, he is conceited and understands nothing” (1 Timothy 6:3–4).
As followers of Christ, we have no excuse for remaining ignorant of theology because we have the “whole counsel of God” (Acts 20:27) available to us—the Bible is complete. As we “study to show ourselves approved unto God” (2 Timothy 2:15), we are less likely to be taken in by smooth talkers and false prophets. When we know God’s Word, “we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming” (Ephesians 4:14).
It is important to point out the difference between false doctrine and denominational disagreements. Different congregational groups see secondary issues in Scripture differently. These differences are not always due to false doctrine on anyone’s part. Church policies, governmental decisions, style of worship, etc., are all open for discussion, since they are not directly addressed in Scripture. Even those issues that are addressed in Scripture are often debated by equally sincere disciples of Christ. Differences in interpretation or practice do not necessarily qualify as false doctrine, nor should they divide the Body of Christ (1 Corinthians 1:10).
Christology is “anti-Christ.”
Jesus described false teachers within
the church
as “wolves in sheep’s clothing”
(Matthew 7:15).
We are wise to recognize how vulnerable we are to heresy and make it our habit to do as the Bereans did in Acts 17:11: “They . . . examined the Scriptures every day to see if what Paul said was true.” When we make it our goal to follow the lead of the first church, we will go far in avoiding the pitfalls of false doctrine. Acts 2:42 says,
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.”
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 Matthew 16:18 Jesus announces to Peter and the other disciples that “on this rock” He would build His church. Peter understood that Jesus was the rock on which the church would be built. Peter also recognized that Jesus was referencing Isaiah 8:14, and that Jesus was the Messiah, the rock of offense (1 Peter 2:8). And Peter also understood that the psalmist had indicated that the Messiah would be the cornerstone (1 Peter 2:7). Paul uses this same imagery when he explains that the church was built on the foundation of the apostles and prophets, saying that believers are “fellow citizens with God’s people and also members of his household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone” (Ephesians 2:19–20).
The Hebrew prophets had illustrated the Messiah’s role using an architectural word picture. While the Messiah would be the rock over which the nation of Israel would stumble (Isaiah 8:14), He would also be the cornerstoneof something new (Psalm 118:2). God would do something significant to fulfill His promise to Abraham that in Abraham all the peoples of the earth would be blessed (Genesis 12:3b). One of the ways God would fulfill that promise was by Jesus building His church and serving as its cornerstone. In construction, the cornerstone was the first stone laid by which the entire building had a point of reference and could base its structure. After the cornerstone was placed, the foundation was laid. Paul explains that the church was built on the foundation of the apostles and prophets (Ephesians 2:20).
God’s household (Ephesians 2:19), which is made up of Jews and Gentiles—people from every tribe, tongue, and nation (Revelation 5:9)—is built on the foundation of the apostles and prophets, with Christ Himself being the cornerstone. In the building up of the church, God gave apostles and prophets. Their message gave the church a solid foundation. Jesus chose the apostles and commissioned them. They were empowered by the Holy Spirit who guided them into all truth, helping them to remember all that Jesus had spoken to them (John 16:13). Peter explains that the Holy Spirit moved these men, and they spoke from God (2 Peter 1:21). Jesus also gave prophets to the early church. Though their ministry was temporary (1 Corinthians 13:8), it was a way that God communicated with the church in those early, foundational days (see also 2 Peter 1:20–21).
Christ is the cornerstone, and the church was built on the foundation of the apostles and prophets. Once the foundation was complete, the building project moved forward with evangelists and pastors and teachers. Evangelists are those who proclaim the good news of Jesus Christ to those who don’t yet know Him. Pastors and teachers are those who are leading in the church, especially by the teaching of the Word of God to those who do know Jesus. Both roles are needed as the church continues to be built on the foundation of the apostles and prophets.
It is important to note that, once the foundation is laid, it is not laid again. The gifts of the apostles and prophets were foundational and necessary in the early days of the church, but their purpose has been completed. There are no apostles or prophets today. Once the Holy Spirit had fulfilled His ministry of guiding the disciples into all the truth (John 16:13) and inspiring prophecy (2 Peter 1:20–21), He began using evangelists and pastors and teachers to accomplish the next stage of the building.
Today, all believers are being equipped by God’s Word (supplied by the first-century apostles and prophets) to do the work of God so that the body can continue to be built up (Ephesians 2:21–22, 4:12–13). The church is built upon the rock, the cornerstone that was placed first, then it is built on the foundation of the apostles and prophets, and it continues to be built with evangelists, pastors and teachers, and you and me.
Paul, in his prayers “for saints who are in Ephesus, and are faithful in Christ Jesus” (Ephesians 1:1, ESV), asks that God “may give you the Spirit of wisdom and revelation, so that you may know him better” (verse 17).
Prior to his prayer for the spirit of wisdom and revelation, Paul reminds the Ephesian believers of the blessings God has bestowed upon them (Ephesians 1:3), their adoption as children through Christ (verse 4), the wisdom and insight they have been given (verse 8), and “the mystery of his will according to his good pleasure, which he purposed in Christ” (verse 9). He also reminds them that they have been “marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance” (verses 13–14). Now he desires for them to be given the spirit of wisdom and revelation.
Since Christians receive the promised Holy Spirit at the moment of salvation (John 14:17), the spirit of wisdom and revelation that Paul prays for cannot refer to the initial gift of the Holy Spirit. Paul’s reference could easily be to an attitude or frame of mind (although the NIV and ESV capitalize Spirit, other translations such as the NASB and BSB translate it as “a spirit,” and the NLT simply has “spiritual wisdom and insight”). If not the Holy Spirit, then what does Paul ask for in his request for “the spirit of wisdom and revelation”? The key is in the phrase that follows, “in the knowledge of him” (ESV), or “so that you may know him better” (NIV).
Paul had commended the Ephesians for their faith in the Lord Jesus and their love toward all the saints (Ephesians 1:15), but now he is asking God to give them a deeper and greater understanding of the mysteries of His character and will, to know Him more thoroughly and intimately. Now that they have the Holy Spirit in their hearts, Paul desires Him to grant them more understanding and greater insight. The “wisdom” is a better understanding of the doctrines of God, and the “revelation” is a clearer picture of the divine character and will. In the NLT, the prayer is that believers would have “spiritual wisdom and insight so that you might grow in your knowledge of God.” The AMP translation has Paul asking that God “may grant you a spirit of wisdom and of revelation [that gives you a deep and personal and intimate insight] into the true knowledge of Him.”
God is infinite, and He can never be fully known by finite creatures. We all need wisdom from above. No matter how far we may advance in our understanding of God, there is an unfathomed depth of knowledge that remains to be explored. Scripture is full of admonitions to grow in our knowledge of Christ (2 Peter 3:18; 1 Peter 2:2; Ephesians 4:15).
Paul outlines some of the mysteries he wants the Ephesians to understand through this spirit of wisdom and revelation. He desires them to grasp “the hope to which he has called you, the riches of his glorious inheritance” (Ephesians 1:18). This is the hope of eternal life, which Paul refers to as the “upward call of God in Christ Jesus” (Philippians 3:14, ESV). We inherit the riches of eternal life through Him who saved us and called us to holiness in Christ before time began (2 Timothy 1:9). Paul also prays the Spirit will reveal God’s “incomparably great power for us who believe” (Ephesians 1:19)—power so great it raised Jesus from the dead. It’s a power that we can only comprehend as we possess the spirit of wisdom and revelation.
The spirit of wisdom and revelation is not some mysterious blessing given to a special few, and it is not the ability to speak as a prophet. Rather, it is the work of the Holy Spirit to help the people of God understand the things of God more fully and completely.
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).
Paul wrote his letter to the Colossians to help them understand better the greatness of Christ, their new position in Christ, and the expectations God has for them. Paul summarizes much about Christ in the statement that in Christ all the fullness of the Godhead dwells bodily (Colossians 1:19).
For believers to truly understand the riches they have in Christ, they need to understand more about who He really is. Paul explains that in Christ we have forgiveness of sins (Colossians 1:14). Christ is the image of the invisible God (Colossians 1:15a), or, as Matthew Henry put it, “the visible discovery of the invisible God” (Commentary, Col. 1:15–23). Christ has sovereign rights over all creation (Colossians 1:15b). In fact, Christ is the Creator of all—everything that exists was created “in him . . . through him and for him” (Colossians 1:16). If you want to see God, look at Jesus, “for God was pleased to have all his fullness dwell in him” (Colossians 1:19).
After explaining the preeminence of Jesus Christ (Colossians 1:17–18), Paul adds that it is the Father’s pleasure that all the fullness of deity dwell in Christ (Colossians 1:19)—Jesus isn’t usurping anything that doesn’t belong to Him. He is God. Because Jesus is Deity, He has the qualification and authority to bring redemption and reconciliation with God to humanity (Colossians 1:20).
As John put it, Jesus has revealed and explained the Father to us (John 1:18). No one else was qualified to do this because no one had even seen the Father; only Christ could communicate the Father to humanity. Paul adds that Jesus is God’s mystery revealed (Colossians 2:2). Jesus is the revelation of God, and it is in Him that all the treasures of wisdom and knowledge can be found (Colossians 2:3). Because of Jesus’ intimate relationship with the Father and how He reveals the Father to humanity, we can trust in Him as sufficient for providing reconciliation or peace with the Father through His shed blood on the cross (Colossians 2:20).
Just as the Colossians had received Christ, they were to walk in Him (Colossians 2:6). They were also to beware of philosophies, traditions, and basic principles that were not of Christ (Colossians 2:8), because only in Christ does the fullness of the Godhead dwell bodily. If a system of thought is rooted in anything other than Christ, then it can deceive and take someone captive. On the other hand, if the Colossians would acknowledge the philosophy (or system of ideas) that is according to Christ, then they would be able to put the principles into practice that God had designed for them. If Jesus is the physical person of God (both fully God and fully man), then we can be confident that following Him is following the truth. Believers should avoid falsehood, hold fast to Jesus as “the head,” and understand that their growth in God comes from Him (Colossians 2:19). We no longer live according to the elementary principles of a world that denies Christ (Colossians 2:20)—those principles are powerless to help us.
Because in Christ the fullness of the Godhead dwells bodily (Colossians 2:9), believers can have confidence that one day, when He is revealed in glory, we will also appear with Him in glory (Colossians 3:4). Our future is certain, based on the person and work of Jesus Christ. Believers need to focus on seeking the things that matter to Christ, who is in heaven and who will return one day (Colossians 3:1–3).
We have a new position in Christ and new life through belief in Him, and we should prioritize what is important to Him, knowing that in Christ the fullness of the Godhead dwells bodily (Colossians 1:19).
Because of who He is, He can and will deliver on His promises.
Hebrews explains that Christ is supreme over more than just roles and systems. Hebrews 1:3a says, “The Son is the radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word.” Similarly, Colossians 2:9 says, “For in Christ all the fullness of the Deity lives in bodily form.” Essentially, Jesus is God.
Colossians 1:15–23 is labeled “The Supremacy of Christ” in some Bibles. In this passage, Paul makes it plain that Jesus is over all things. Christ is called “the image of the invisible God” and “the firstborn over all creation” (Colossians 1:15). The word firstborn may seem confusing. It does not imply that Christ was created (as in the doctrine of the Jehovah’s Witnesses). Instead, the term firstborn refers to a position of authority. To be “firstborn” was to hold an honored position. Paul immediately goes on to explain Jesus’ role in creation: “For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him” (Colossians 1:16). This means that Jesus is not created but is Creator. He is God.
Paul goes on to say, “He is before all things, and in him all things hold together. And he 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 1:17–18). Paul highlights multiple areas in which Christ has authority—over creation, over the Church, over death, and finally “in everything.” Christ is both before all things and encompasses all things (“in Him all things hold together”). Therefore, Christ is supreme.
This doctrine is essential to our view of and worship of Christ. The supremacy of Christ affirms that Jesus is fully God. He is not simply a man greater than the rest but is truly above all creation, as only God can be. This truth is essential for our salvation. God is infinite and, therefore, our sin against Him is an infinite offense. In order to atone for this offense, the sacrifice must be infinite. Jesus, as God, is infinite and thus an able sacrifice.
That Jesus is supreme excludes us from saying that He is only one of many ways to God. He is not just a good moral teacher whom we may choose to follow; rather, He is God, and He is over all. Jesus’ supremacy also makes it evident that we cannot atone for our own sins. In fact, “it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4). Jesus both fulfilled and replaced that system. Salvation is not based on works (see Ephesians 2:1–10). And, once we are saved, Jesus’ supremacy shows us that we cannot aspire to be like Him of our own strength. Jesus is unlike any other, supreme over all. Christians are called to be like Jesus, but this is through the work of the Holy Spirit (Philippians 2:12–13; Romans 8).
The supremacy of Jesus teaches us that He is not simply a spiritual being above the rest. Paul tells us that through Him all things visible and invisible, in heaven and on earth, i.e., spiritual and physical, were created (see Colossians 1:16). Hebrews 1:4 calls Jesus superior to the angels. This truth negates any tendencies toward angel worship. Jesus created the angels and is above them. We are explicitly told He is greater than they. Therefore, we need only worship Jesus. Similarly, that Jesus created the things of earth means that creation is not worthy of our worship. Jesus is supreme over both the physical and spiritual realms, thus giving both arenas importance while still remaining sovereign over them.
When we understand the supremacy of Christ, we have a more accurate view of Him. We more fully understand the depth of His love; we are more able to receive and to respond to His love. Theologians believe that Colossians was written, in part, to combat heresies rising in Colossae. It seemed fitting to Paul to affirm the supremacy of Christ in order to quash these misled beliefs. He affirmed Christ’s supremacy, His lordship, and His sufficiency for us. Hebrews explains the link between the Old Testament covenant and the new covenant of Jesus. It reveals the old system as a shadow of the ultimate fulfillment in Jesus Christ. The supremacy of Christ is central to an accurate view of His Person, His work, our status as believers, and the Kingdom.
The Scripture has several words translated "right" and the usage of the term, "right hand" ranges from a direction, to the opposite of wrong, what is just or what conforms to an established standard, and to a place of honor or authority. In the case of division or appointment in the Bible, the right hand or right side came first, as when Israel (Jacob) divided the blessings to Joseph’s sons before he died (Genesis 48:13-14).
In addition, a person of high rank who put someone on his right hand gave him equal honor with himself and recognized him as possessing equal dignity and authority. And this is what the Apostle Paul writes of Jesus Christ in Ephesians. "And what is the surpassing greatness of His power toward us, the ones believing according to the working of His mighty strength which He worked in Christ in raising Him from the dead, and He seated Him at His right hand in the heavenlies, far above all principality and authority and power and dominion, and every name being named, not only in this world, but also in the coming age" (Ephesians 1:19-21). Here we see God exalting Jesus above all others by seating Him at the right hand of the Father.
The term "God’s right hand" in prophecy refers to the Messiah to whom is given the power and authority to subdue His enemies (Psalm 110:1; Psalm 118:16). We find a quote in Matthew 22:44 from Psalm 110:1, which is a Messianic Psalm. "The Son of David" is claimed by the LORD Jesus Christ as He is the "greater son of David" or the Messiah. In this passage of Matthew 22, Jesus questions the Pharisees about who they think the "Christ" or the Messiah is. "While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? Whose son is He? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The LORD said unto my Lord, Sit thou on my right hand, till I make Thine enemies thy footstool? If David then call Him Lord, how is He his son?" (Matthew 22:41-45, KJV). The position of the Messiah is at God’s right hand.
The fact that Jesus Christ is at the "right hand of God" was a sign to the disciples that Jesus had indeed gone to heaven. In John 16:7-15, Jesus told the disciples that He had to go away and He would send the Holy Spirit. So the coming of the Holy Spirit in the upper room on the day of Pentecost (Acts 2:1-13) was proof positive that Jesus was indeed in heaven seated at the right hand of God. This is confirmed in Romans 8:34 where the Apostle Paul writes that Christ is sitting at God’s right hand making intercession for us.
Therefore, what we can say is that "God’s right hand" refers to the Messiah, the LORD Jesus Christ, and He is of equal position, honor, power, and authority with God (John 1:1-5). The fact that Christ is "sitting" refers to the fact that His work of redemption is done and when the fullness of the Gentiles is brought in (Romans 11:25), Christ’s enemies will be made His footstool. When the end of the age comes, all prophecy will be completed, and time will be no more.
In Jacob’s blessings of his twelve sons, he says this about Judah: “The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he to whom it belongs shall come and the obedience of the nations shall be his” (Genesis 49:10).
In ancient times a scepter was often a full-length staff—note that, in the poetry of Jacob’s prophecy, the words scepter and ruler’s staff are used in parallel. A scepter was usually made of carved wood and sometimes embellished with fine metal or gems; it symbolized a ruler’s absolute power and authority over a tribe or nation. The same Hebrew word translated “scepter” is sometimes translated as “club,” “staff,” or “rod,” all of which can be used as weapons. Scepters symbolized the irresistible civic and military power that a ruler had at his command.
When Jacob said, “The scepter will not depart from Judah,” he was giving, in part, a divine prediction concerning the children of Judah. Centuries later, when Jacob’s descendants formed a nation in the Promised Land and kings began to rule, it was the line of Judah that became the royal line. Starting with David, the line of Judah’s kings continued through Solomon, Rehoboam, Abijah, and many others, all the way through Zedekiah, the last king of Judah. Jacob’s prophecy came true: the tribe of Judah possessed the scepter—the kings of the Davidic dynasty were all descended from Jacob’s fourth son, Judah.
When Jacob said, “The scepter will not depart from Judah,” he was also giving a divine prediction of one Descendant in particular who would come from the line of Judah. Jacob says the tribe of Judah would possess the scepter “until the coming of the one to whom it belongs, the one whom all nations will honor” (Genesis 49:10, NLT). Some more literal translations, such as the KJV and the NASB, render the prophecy as “until Shiloh comes”--Shiloh being a title of the Messiah.
Later in biblical history, God tells King David, a descendant of Judah, that his throne would be established forever, confirming that the Messiah would be descended from him (2 Samuel 7:8–16). The One who fulfills this prophecy is Jesus Christ, the Son of David, whose kingdom is eternal (2 Peter 1:11). Jesus is “the Lion of the tribe of Judah, the Root of David” (Revelation 5:5). Because of Jesus Christ, the scepter has not departed from Judah.
Worldly authority, symbolized by the scepter, is temporary, and earthly kings often find their scepters slipping out of their grasp. But the scepter wielded by the Messiah, Jesus Christ, will never be lost, stolen, or set aside. When He establishes His kingdom on earth, it will be one of perfect justice: “Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom. You have loved righteousness and hated wickedness” (Hebrews 1:8–9; cf. Psalm 45:6–7). Jesus’ reign will include a final judgment of the nations, and He “will rule them with an iron scepter and will dash them to pieces like pottery” (Revelation 2:27; cf. Psalm 2:9; cf. Revelation 19:15).
Just before they crucified Jesus, Roman soldiers mocked Him, placing a crown of thorns on His head and a staff in His hand as a royal scepter. They bowed before Him in jest, saying, “Hail, king of the Jews!” then struck Him repeatedly with the fake scepter (Matthew 27:27–31). How supremely ironic that the scepter, a symbol of worldly authority, was used to batter the One who holds the highest authority in heaven and on earth!
A 4,000-year-old prophecy, “the scepter will not depart from Judah,” will be fully realized some day when Jesus, the King of kings and Lord of lords, returns with His saints and angels. The Lion of the tribe of Judah will wield the scepter: “See, the Lord is coming with thousands upon thousands of his holy ones to judge everyone, and to convict all of them of all the ungodly acts they have committed in their ungodliness, and of all the defiant words ungodly sinners have spoken against him” (Jude 1:14–15).
The phrase principalities and powers occurs six times in the Bible, always in the King James Version and its derivatives (NKJV, MKJV). Other versions translate it variously as “rulers and authorities,” “forces and authorities,” and “rulers and powers.” In most places where the phrase appears, the contexts make it clear that it refers to the vast array of evil and malicious spirits who make war against the people of God. The principalities and powers of Satan are usually in view here, beings that wield power in the unseen realms to oppose everything and everyone that is of God.
The first mention of principalities and powers is in Romans 8:37–39: “No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” These verses are about the victory Christ has won over all the forces ranged against us. We are “more than conquerors” because no force—not life, not death, not angels, not demons, indeed nothing—can separate us from the love of God. The “powers” referred to here are those with miraculous powers, whether false teachers and prophets or the very demonic entities that empower them. What is clear is that, whoever they are, they cannot separate us from the love of God. Victory is assured. It would be unfortunate to dwell on identifying the powers and miss the main thrust of the verse, which is assurance about what God has done to save us.
Another mention of principalities and powers is in Colossians 1:16, “For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him.” Here is the clear statement that God is the Creator and Ruler over all authorities, whether they submit to Him or rebel against Him. Whatever power the evil forces possess, they are not out of the ultimate control of our sovereign God, who uses even the wicked for bringing about His perfect plan and purpose (Daniel 4:35; Isaiah 46:10–11).
In the next chapter of Colossians, we read about Jesus’ ultimate power over all other powers: “And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross” (Colossians 2:15). In keeping with all things, the powers are created by Christ and therefore under His control. They are not to be feared, for they have been disarmed by the cross. The Savior, by His death, took dominion from them, and took back what they had captured. Satan and his legions had invaded the earth and drawn mankind into captivity, subjecting them to their evil reign. But Christ, by His death, subdued the invaders and recaptured those who had been vanquished. Colossians 2:14 speaks of Jesus being nailed to the cross along with the written charges against us. The record of our wrongdoing, with which Satan accuses us before God, is nailed with Christ to the cross. It is thereby destroyed, and the powers can no longer accuse us; we are innocent in the eyes of God. Hence, they are disarmed.
Ephesians 3:10–11 presents different principalities and powers—those of the heavenly realms: “His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, according to his eternal purpose which he accomplished in Christ Jesus our Lord.” Here we see the angelic hosts being shown the wisdom and purpose of God in the plan of salvation through Christ. Angels, both holy and unholy, witness the glory of God and the preeminence of Christ above all creatures in the church, those who are saved and preserved by His power (Ephesians 1:20–21).
Ephesians 6:12 declares the warfare in which we are engaged as we battle throughout our lives “against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” So, having been saved, we must continue to struggle to do good things in light of the sure victory promised in Romans 8. It is as though we are facing an army of dark powers who have been disarmed from real power and against whom we have been promised victory. It is our job to demonstrate and depend upon the wisdom and power of God in defeating them in our lives. We can do this by trusting in God’s victory.
The final reference to principalities and powers is Titus 3:1. Here they refer to those governmental authorities whom God has placed over us for our protection and welfare. They are God’s representatives on earth, and submission to Him involves submission to His duly constituted authorities. Those who rebel against earthly authorities are “rebelling against what God has instituted, and those who do so will bring judgment on themselves” (Romans 13:2).
In John 8:31–47, the Jewish religious leaders claimed to be descendants of Abraham, with God Himself as their “true Father” (verse 41, NLT; see also verses 33, 37, and 39). But Jesus confronted them by saying, “You are of your father the devil, and you want to carry out your father’s desires. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he tells a lie, he speaks from his own nature, because he is a liar and the father of lies” (John 8:44, CSB).
The Pharisees and teachers of the law believed their relationship with Abraham set them free from sin and error, making them automatic children of God. But Jesus presented them with the ultimate fail-safe paternity test: “If you were Abraham’s children,” said Jesus, “then you would do what Abraham did. As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. You are doing the works of your own father” (John 8:39–41).
Jesus affirmed that a person’s actions reveal his inner nature. The way we live and behave proves our true paternity. If Abraham is our father, we will share his character. We will be like Abraham, believing in God and obeying His truth (Genesis 15:6; Romans 4:3; Galatians 3:6). Abraham was known as “God’s friend” (Isaiah 41:8; James 2:23) and for good reason. He loved God, listened to Him, and obeyed His truth even when he didn’t understand it (see Genesis 22:1–24). Abraham’s obedience proved his character as God’s child. The Jewish leaders were nothing like Abraham. Their rebellion confirmed they were children of the devil (Acts 13:10; Matthew 13:38).
Jesus told the Jewish religious leaders, “You are of your father the devil,” because they behaved like the devil. “If God were your Father, you would love me, for I have come here from God,” explained Jesus (John 8:42). The devil is God’s enemy. He opposes God’s presence, purposes, and people in this world (Matthew 16:23; 1 Chronicles 21:1; Ephesians 6:11–13; 1 John 3:7–10; Revelation 12:10; 13:6). True children of God love Jesus (1 John 5:1), but the devil hates Him. Satan is a murderer (John 8:44; 1 John 3:12), and the Jewish leaders were cut from the same cloth, looking for a way to kill Jesus (John 7:1; 8:37, 40). Their hate-filled, murderous actions proved that they, like Cain, “belonged to the evil one,” their father, the devil (1 John 3:10).
After he killed his brother Abel, Cain lied about it (Genesis 4). Jesus said the Jewish leaders could not understand His words because their native tongue was lying, the same language as the devil’s: “He has always hated the truth, because there is no truth in him. When he lies, it is consistent with his character; for he is a liar and the father of lies. So when I tell the truth, you just naturally don’t believe me! . . . Anyone who belongs to God listens gladly to the words of God. But you don’t listen because you don’t belong to God” (John 8:44–47, NLT).
If we are God’s children, then we “participate in the divine nature” (2 Peter 1:1–4) and walk in His truth (Ephesians 5:8–9; 2 John 1:4; 3 John 1:4). But if we are of our father the devil, we share in his evil nature and have no truth in us.
The devil brought spiritual and physical death to humankind by telling a lie (Genesis 3:4, 13; 1 John 3:8, 10–15). Today, he still distorts the truth, doing everything in his power to lead people away from God, who is the source of truth and life (2 Corinthians 4:4).
The Bible says obedience, love, and truthfulness are marks of a true child of God: “So now we can tell who are children of God and who are children of the devil. Anyone who does not live righteously and does not love other believers does not belong to God” (1 John 3:10, NLT). Jesus told the Jewish leaders, “You are of your father the devil,” because there was no room in their hearts for Christ’s message of life and truth (John 8:37). These religious pretenders showed their true colors as murderers, liars, and rejectors of God’s salvation in Jesus Christ. By refusing God’s words of truth and life, they forfeited their opportunity to become His children (John 3:19–20; 8:40).
Jesus is the Truth (John 14:6), and He will never deceive you. Thankfully, Jesus is also the Savior, and His death and resurrection provide the basis for your forgiveness of all sin, including the sin of lying. Come to Jesus in faith and humility, and you will find that “you will know the truth, and the truth will set you free” (John 8:32).
Colossians 1:15–23 is labeled “The Supremacy of Christ” in some Bibles. In this passage, Paul makes it plain that Jesus is over all things. Christ is called “the image of the invisible God” and “the firstborn over all creation” (Colossians 1:15). The word firstborn may seem confusing. It does not imply that Christ was created (as in the doctrine of the Jehovah’s Witnesses). Instead, the term firstborn refers to a position of authority. To be “firstborn” was to hold an honored position. Paul immediately goes on to explain Jesus’ role in creation: “For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him” (Colossians 1:16). This means that Jesus is not created but is Creator. He is God.
Paul goes on to say, “He is before all things, and in him all things hold together. And he 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 1:17–18). Paul highlights multiple areas in which Christ has authority—over creation, over the Church, over death, and finally “in everything.” Christ is both before all things and encompasses all things (“in Him all things hold together”). Therefore, Christ is supreme.
This doctrine is essential to our view of and worship of Christ. The supremacy of Christ affirms that Jesus is fully God. He is not simply a man greater than the rest but is truly above all creation, as only God can be. This truth is essential for our salvation. God is infinite and, therefore, our sin against Him is an infinite offense. In order to atone for this offense, the sacrifice must be infinite. Jesus, as God, is infinite and thus an able sacrifice.
That Jesus is supreme excludes us from saying that He is only one of many ways to God. He is not just a good moral teacher whom we may choose to follow; rather, He is God, and He is over all. Jesus’ supremacy also makes it evident that we cannot atone for our own sins. In fact, “it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4). Jesus both fulfilled and replaced that system. Salvation is not based on works (see Ephesians 2:1–10). And, once we are saved, Jesus’ supremacy shows us that we cannot aspire to be like Him of our own strength. Jesus is unlike any other, supreme over all. Christians are called to be like Jesus, but this is through the work of the Holy Spirit (Philippians 2:12–13; Romans 8).
The supremacy of Jesus teaches us that He is not simply a spiritual being above the rest. Paul tells us that through Him all things visible and invisible, in heaven and on earth, i.e., spiritual and physical, were created (see Colossians 1:16). Hebrews 1:4 calls Jesus superior to the angels. This truth negates any tendencies toward angel worship. Jesus created the angels and is above them. We are explicitly told He is greater than they. Therefore, we need only worship Jesus. Similarly, that Jesus created the things of earth means that creation is not worthy of our worship. Jesus is supreme over both the physical and spiritual realms, thus giving both arenas importance while still remaining sovereign over them.
When we understand the supremacy of Christ, we have a more accurate view of Him. We more fully understand the depth of His love; we are more able to receive and to respond to His love. Theologians believe that Colossians was written, in part, to combat heresies rising in Colossae. It seemed fitting to Paul to affirm the supremacy of Christ in order to quash these misled beliefs. He affirmed Christ’s supremacy, His lordship, and His sufficiency for us. Hebrews explains the link between the Old Testament covenant and the new covenant of Jesus. It reveals the old system as a shadow of the ultimate fulfillment in Jesus Christ. The supremacy of Christ is central to an accurate view of His Person, His work, our status as believers, and the Kingdom.
The Scripture has several words translated "right" and the usage of the term, "right hand" ranges from a direction, to the opposite of wrong, what is just or what conforms to an established standard, and to a place of honor or authority. In the case of division or appointment in the Bible, the right hand or right side came first, as when Israel (Jacob) divided the blessings to Joseph’s sons before he died (Genesis 48:13-14).
In addition, a person of high rank who put someone on his right hand gave him equal honor with himself and recognized him as possessing equal dignity and authority. And this is what the Apostle Paul writes of Jesus Christ in Ephesians. "And what is the surpassing greatness of His power toward us, the ones believing according to the working of His mighty strength which He worked in Christ in raising Him from the dead, and He seated Him at His right hand in the heavenlies, far above all principality and authority and power and dominion, and every name being named, not only in this world, but also in the coming age" (Ephesians 1:19-21). Here we see God exalting Jesus above all others by seating Him at the right hand of the Father.
The term "God’s right hand" in prophecy refers to the Messiah to whom is given the power and authority to subdue His enemies (Psalm 110:1; Psalm 118:16). We find a quote in Matthew 22:44 from Psalm 110:1, which is a Messianic Psalm. "The Son of David" is claimed by the LORD Jesus Christ as He is the "greater son of David" or the Messiah. In this passage of Matthew 22, Jesus questions the Pharisees about who they think the "Christ" or the Messiah is. "While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? Whose son is He? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The LORD said unto my Lord, Sit thou on my right hand, till I make Thine enemies thy footstool? If David then call Him Lord, how is He his son?" (Matthew 22:41-45, KJV). The position of the Messiah is at God’s right hand.
The fact that Jesus Christ is at the "right hand of God" was a sign to the disciples that Jesus had indeed gone to heaven. In John 16:7-15, Jesus told the disciples that He had to go away and He would send the Holy Spirit. So the coming of the Holy Spirit in the upper room on the day of Pentecost (Acts 2:1-13) was proof positive that Jesus was indeed in heaven seated at the right hand of God. This is confirmed in Romans 8:34 where the Apostle Paul writes that Christ is sitting at God’s right hand making intercession for us.
Therefore, what we can say is that "God’s right hand" refers to the Messiah, the LORD Jesus Christ, and He is of equal position, honor, power, and authority with God (John 1:1-5). The fact that Christ is "sitting" refers to the fact that His work of redemption is done and when the fullness of the Gentiles is brought in (Romans 11:25), Christ’s enemies will be made His footstool. When the end of the age comes, all prophecy will be completed, and time will be no more.
In Jacob’s blessings of his twelve sons, he says this about Judah: “The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he to whom it belongs shall come and the obedience of the nations shall be his” (Genesis 49:10).
In ancient times a scepter was often a full-length staff—note that, in the poetry of Jacob’s prophecy, the words scepter and ruler’s staff are used in parallel. A scepter was usually made of carved wood and sometimes embellished with fine metal or gems; it symbolized a ruler’s absolute power and authority over a tribe or nation. The same Hebrew word translated “scepter” is sometimes translated as “club,” “staff,” or “rod,” all of which can be used as weapons. Scepters symbolized the irresistible civic and military power that a ruler had at his command.
When Jacob said, “The scepter will not depart from Judah,” he was giving, in part, a divine prediction concerning the children of Judah. Centuries later, when Jacob’s descendants formed a nation in the Promised Land and kings began to rule, it was the line of Judah that became the royal line. Starting with David, the line of Judah’s kings continued through Solomon, Rehoboam, Abijah, and many others, all the way through Zedekiah, the last king of Judah. Jacob’s prophecy came true: the tribe of Judah possessed the scepter—the kings of the Davidic dynasty were all descended from Jacob’s fourth son, Judah.
When Jacob said, “The scepter will not depart from Judah,” he was also giving a divine prediction of one Descendant in particular who would come from the line of Judah. Jacob says the tribe of Judah would possess the scepter “until the coming of the one to whom it belongs, the one whom all nations will honor” (Genesis 49:10, NLT). Some more literal translations, such as the KJV and the NASB, render the prophecy as “until Shiloh comes”--Shiloh being a title of the Messiah.
Later in biblical history, God tells King David, a descendant of Judah, that his throne would be established forever, confirming that the Messiah would be descended from him (2 Samuel 7:8–16). The One who fulfills this prophecy is Jesus Christ, the Son of David, whose kingdom is eternal (2 Peter 1:11). Jesus is “the Lion of the tribe of Judah, the Root of David” (Revelation 5:5). Because of Jesus Christ, the scepter has not departed from Judah.
Worldly authority, symbolized by the scepter, is temporary, and earthly kings often find their scepters slipping out of their grasp. But the scepter wielded by the Messiah, Jesus Christ, will never be lost, stolen, or set aside. When He establishes His kingdom on earth, it will be one of perfect justice: “Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom. You have loved righteousness and hated wickedness” (Hebrews 1:8–9; cf. Psalm 45:6–7). Jesus’ reign will include a final judgment of the nations, and He “will rule them with an iron scepter and will dash them to pieces like pottery” (Revelation 2:27; cf. Psalm 2:9; cf. Revelation 19:15).
Just before they crucified Jesus, Roman soldiers mocked Him, placing a crown of thorns on His head and a staff in His hand as a royal scepter. They bowed before Him in jest, saying, “Hail, king of the Jews!” then struck Him repeatedly with the fake scepter (Matthew 27:27–31). How supremely ironic that the scepter, a symbol of worldly authority, was used to batter the One who holds the highest authority in heaven and on earth!
A 4,000-year-old prophecy, “the scepter will not depart from Judah,” will be fully realized some day when Jesus, the King of kings and Lord of lords, returns with His saints and angels. The Lion of the tribe of Judah will wield the scepter: “See, the Lord is coming with thousands upon thousands of his holy ones to judge everyone, and to convict all of them of all the ungodly acts they have committed in their ungodliness, and of all the defiant words ungodly sinners have spoken against him” (Jude 1:14–15).
The phrase principalities and powers occurs six times in the Bible, always in the King James Version and its derivatives (NKJV, MKJV). Other versions translate it variously as “rulers and authorities,” “forces and authorities,” and “rulers and powers.” In most places where the phrase appears, the contexts make it clear that it refers to the vast array of evil and malicious spirits who make war against the people of God. The principalities and powers of Satan are usually in view here, beings that wield power in the unseen realms to oppose everything and everyone that is of God.
The first mention of principalities and powers is in Romans 8:37–39: “No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” These verses are about the victory Christ has won over all the forces ranged against us. We are “more than conquerors” because no force—not life, not death, not angels, not demons, indeed nothing—can separate us from the love of God. The “powers” referred to here are those with miraculous powers, whether false teachers and prophets or the very demonic entities that empower them. What is clear is that, whoever they are, they cannot separate us from the love of God. Victory is assured. It would be unfortunate to dwell on identifying the powers and miss the main thrust of the verse, which is assurance about what God has done to save us.
Another mention of principalities and powers is in Colossians 1:16, “For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him.” Here is the clear statement that God is the Creator and Ruler over all authorities, whether they submit to Him or rebel against Him. Whatever power the evil forces possess, they are not out of the ultimate control of our sovereign God, who uses even the wicked for bringing about His perfect plan and purpose (Daniel 4:35; Isaiah 46:10–11).
In the next chapter of Colossians, we read about Jesus’ ultimate power over all other powers: “And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross” (Colossians 2:15). In keeping with all things, the powers are created by Christ and therefore under His control. They are not to be feared, for they have been disarmed by the cross. The Savior, by His death, took dominion from them, and took back what they had captured. Satan and his legions had invaded the earth and drawn mankind into captivity, subjecting them to their evil reign. But Christ, by His death, subdued the invaders and recaptured those who had been vanquished. Colossians 2:14 speaks of Jesus being nailed to the cross along with the written charges against us. The record of our wrongdoing, with which Satan accuses us before God, is nailed with Christ to the cross. It is thereby destroyed, and the powers can no longer accuse us; we are innocent in the eyes of God. Hence, they are disarmed.
Ephesians 3:10–11 presents different principalities and powers—those of the heavenly realms: “His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, according to his eternal purpose which he accomplished in Christ Jesus our Lord.” Here we see the angelic hosts being shown the wisdom and purpose of God in the plan of salvation through Christ. Angels, both holy and unholy, witness the glory of God and the preeminence of Christ above all creatures in the church, those who are saved and preserved by His power (Ephesians 1:20–21).
Ephesians 6:12 declares the warfare in which we are engaged as we battle throughout our lives “against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” So, having been saved, we must continue to struggle to do good things in light of the sure victory promised in Romans 8. It is as though we are facing an army of dark powers who have been disarmed from real power and against whom we have been promised victory. It is our job to demonstrate and depend upon the wisdom and power of God in defeating them in our lives. We can do this by trusting in God’s victory.
The final reference to principalities and powers is Titus 3:1. Here they refer to those governmental authorities whom God has placed over us for our protection and welfare. They are God’s representatives on earth, and submission to Him involves submission to His duly constituted authorities. Those who rebel against earthly authorities are “rebelling against what God has instituted, and those who do so will bring judgment on themselves” (Romans 13:2).
In John 8:31–47, the Jewish religious leaders claimed to be descendants of Abraham, with God Himself as their “true Father” (verse 41, NLT; see also verses 33, 37, and 39). But Jesus confronted them by saying, “You are of your father the devil, and you want to carry out your father’s desires. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he tells a lie, he speaks from his own nature, because he is a liar and the father of lies” (John 8:44, CSB).
The Pharisees and teachers of the law believed their relationship with Abraham set them free from sin and error, making them automatic children of God. But Jesus presented them with the ultimate fail-safe paternity test: “If you were Abraham’s children,” said Jesus, “then you would do what Abraham did. As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. You are doing the works of your own father” (John 8:39–41).
Jesus affirmed that a person’s actions reveal his inner nature. The way we live and behave proves our true paternity. If Abraham is our father, we will share his character. We will be like Abraham, believing in God and obeying His truth (Genesis 15:6; Romans 4:3; Galatians 3:6). Abraham was known as “God’s friend” (Isaiah 41:8; James 2:23) and for good reason. He loved God, listened to Him, and obeyed His truth even when he didn’t understand it (see Genesis 22:1–24). Abraham’s obedience proved his character as God’s child. The Jewish leaders were nothing like Abraham. Their rebellion confirmed they were children of the devil (Acts 13:10; Matthew 13:38).
Jesus told the Jewish religious leaders, “You are of your father the devil,” because they behaved like the devil. “If God were your Father, you would love me, for I have come here from God,” explained Jesus (John 8:42). The devil is God’s enemy. He opposes God’s presence, purposes, and people in this world (Matthew 16:23; 1 Chronicles 21:1; Ephesians 6:11–13; 1 John 3:7–10; Revelation 12:10; 13:6). True children of God love Jesus (1 John 5:1), but the devil hates Him. Satan is a murderer (John 8:44; 1 John 3:12), and the Jewish leaders were cut from the same cloth, looking for a way to kill Jesus (John 7:1; 8:37, 40). Their hate-filled, murderous actions proved that they, like Cain, “belonged to the evil one,” their father, the devil (1 John 3:10).
After he killed his brother Abel, Cain lied about it (Genesis 4). Jesus said the Jewish leaders could not understand His words because their native tongue was lying, the same language as the devil’s: “He has always hated the truth, because there is no truth in him. When he lies, it is consistent with his character; for he is a liar and the father of lies. So when I tell the truth, you just naturally don’t believe me! . . . Anyone who belongs to God listens gladly to the words of God. But you don’t listen because you don’t belong to God” (John 8:44–47, NLT).
If we are God’s children, then we “participate in the divine nature” (2 Peter 1:1–4) and walk in His truth (Ephesians 5:8–9; 2 John 1:4; 3 John 1:4). But if we are of our father the devil, we share in his evil nature and have no truth in us.
The devil brought spiritual and physical death to humankind by telling a lie (Genesis 3:4, 13; 1 John 3:8, 10–15). Today, he still distorts the truth, doing everything in his power to lead people away from God, who is the source of truth and life (2 Corinthians 4:4).
The Bible says obedience, love, and truthfulness are marks of a true child of God: “So now we can tell who are children of God and who are children of the devil. Anyone who does not live righteously and does not love other believers does not belong to God” (1 John 3:10, NLT). Jesus told the Jewish leaders, “You are of your father the devil,” because there was no room in their hearts for Christ’s message of life and truth (John 8:37). These religious pretenders showed their true colors as murderers, liars, and rejectors of God’s salvation in Jesus Christ. By refusing God’s words of truth and life, they forfeited their opportunity to become His children (John 3:19–20; 8:40).
Jesus is the Truth (John 14:6), and He will never deceive you. Thankfully, Jesus is also the Savior, and His death and resurrection provide the basis for your forgiveness of all sin, including the sin of lying. Come to Jesus in faith and humility, and you will find that “you will know the truth, and the truth will set you free” (John 8:32).
The joy of the Lord is the gladness of heart that comes
from knowing God
When Jesus was born, the angels announced “good tidings of great joy”
(Luke 2:10).
All who find Jesus know,
with the shepherds of the nativity, the joy He brings. Even before
His birth, Jesus had brought joy, as attested
to in Mary’s song (Luke 1:47)
and by John’s response to hearing
Mary’s voice as he “leaped for joy” in his mother’s womb (Luke 1:44).
Jesus exemplified joy in His ministry. He was no glum ascetic; rather,
His enemies accused Him of being too joyful on occasion
(Luke 7:34).
Jesus described Himself as a bridegroom enjoying a wedding feast (Mark 2:18–20);
He “rejoiced in the Holy Spirit” (Luke 10:21);
He spoke of “my joy” (John 15:11) and promised to give His disciples a lifetime supply of it (John 16:24). Joy is reflected in many of Jesus’ parables,
including the three stories in Luke 15, which mention “rejoicing in the presence of the angels” (Luke 15:10)
and end
with a joyful shepherd,
a joyful woman,
and a joyful father.
Nehemiah told the repentant Israelites that the joy of the Lord would be their strength (Nehemiah 8:10).
The early church was characterized by gladness and the joy of the Lord (Acts 2:46; 13:52),
and “joy in the Holy Spirit” is a distinguishing mark of the kingdom of God (Romans 14:17).
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 are saved by grace through faith (Ephesians 2:8–9), and we are sanctified by grace alone.
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.
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.”
The glory of God is the beauty of His spirit.
It is not an
aesthetic beauty or a material beauty,
but the beauty
that emanates from His character,
from all that He is.
The glory of
man—human dignity and honor—fades
(1 Peter 1:24).
But the glory of God,
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).
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.
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.” Our once dead, darkened spirits are made alive. Christ is in our hearts, and we know that there is life beyond this earthly existence—a life that will be glorious beyond all imagination.
Man was created to glorify God and that is accomplished as man allows his life to be an instrument through which the intrinsic, eternal perfection of God is displayed. In the light of this truth, the fundamental problem of mankind, from which all else springs, can be summed up quite easily. The most often used word in the English language is “I”. It should be “Him.
Man is self-centered instead of God-centered. His frame of reference is all wrong. His philosophy, his values, his deeds are all directed toward self-gratification and contrary to his Creator and the purpose for which he was created.
It was God who breathed into man the breath of life, and man became a living soul. For those from among humanity who know and submit to the will of God, there is perfect peace, joy unspeakable and highest destiny. For those who reject the will of God, there is only distress and eternal anguish.
But now, back to an earlier quotation: “The heavens declare the glory of God.. . .” In what way do the heavens declare God’s glory? First, they reveal His existence — creation requires a Creator. Second, they reveal His wisdom ~ design requires a Designer. Third, they reveal His power — movement requires a Mover. And fourth, if, as some scientists suggest, the universe is endless, the heavens reveal His infinity.
The gaze of man, however, should be centered not so much on the heavens above — but on the earth below. For on this planet, the fullest reflection of the glory of God is to be seen. The heavens may reveal His existence, wisdom, power and infinity ” but His holiness, justice, love, mercy, goodness and faithfulness are proclaimed and experienced on earth.
It: was the holiness of God from which Adam and Eve fled after sinning in the Garden of Eden (Gen. 3:8). And in the clothing of the first couple in the skin of animals, the justice of God was exhibited (Gen. 3:21). Blood had to be shed — one had to take the place of another — punishment had to be meted out. God could only forgive sin on the basis of His justice. The entrance of sin through the permissive will of God and man’s direct disobedience was essential if certain of the divine attributes, such as holiness, justice and mercy, were to be displayed.
Moses was about to climb Mount Sinai for the second time. He needed a fresh glimpse of God — a renewing in the inward man. He requested, “Now, therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight . . . (Ex, 33:13). Moses wanted to know what God was like. He continued, “. . . I beseech thee, show me thy glory(Ex. 33:18). God told Moses that no man could look on His face and live — to view the fullness of His glory, which included holiness, would mean certain death. But, God placed His servant in the cleft of the rock — He would pass by and let Moses see His back, His non-consuming attributes of mercy, grace, long-suffering, goodness and truth (Ex. 34:6). Moses needed no more incentive. He would descend from the mount with the reflection of the glory of God on his face, ready for the task ahead (Ex. 34:29).
God chose to manifest His glory to Israel in the Tabernacle in the wilderness, and later in the Temple at Jerusalem. This was a self-disclosure of His presence and perfection among His people (Ex. 40:34; 1 Ki. 8:11).
In time, the age of law gave way to the age of grace. The Old Covenant gave way to the New Covenant. A people were called into being called the Church, the body of Christ. Indwelt by the Holy Spirit, the believer is in a unique position to be a vessel fit for the Master’s use. Attributes of God such as grace, mercy, love, holiness, justice and omnipotence were demonstrated at the place called Calvary and are discernible in the lives of true heirs of God’s redemption.
The glory of God has been revealed in the Garden of Eden, on the face of Moses in connection with the giving of the law, in the Tabernacle, in the Temple and in the believer. But, only the descendants of Abraham, Isaac and Jacob are called by God, “My glory”. He declared, “… I will place salvation in Zion for Israel, my glory (Isa. 46:13). The fullest reflection of the intrinsic, eternal perfection of God is to be seen in His relationship with Israel, not in degree but in comprehensiveness. The world has little understood this fundamental truth. God’s existence, essence, personality, sovereignty, decree and attributes are showcased most completely in the election, dispersion, preservation and future restoration and glorification of His chosen people.
The author could only wish there were ample space to substantiate so bold a claim. This, however, is beyond the scope and space allocated to this article, it must be said in this regard, however, that every spiritual blessing which the Church possesses is provided for within the framework of the New Covenant which God made with Israel (Jer. 31:31-40) and which the Lord instituted in the Upper Room only hours before His crucifixion (Mt. 26:26-29).
There is, however, one further way whereby God’s glory is preeminently seen. The beloved Apostle John wrote, “… the Word was made flesh, and dwelt among us, and we beheld his glory . . .” (Jn. 1:14). Of course, he was referring to Jesus Christ, the Son of God. In this same vein, the Apostle Peter said, “For we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty” (2 Pet. 1:16). Both John and Peter were speaking of the occasion when they were with Jesus on the Mount of Transfiguration, and His eternal glory shone out of His humanity (Mt 17:2). The writer to the Hebrews, speaking of Christ’s unsurpassing glory, said that He was the very effulgence (brightness of the glory) of the Father. That is, unlike other manifestations of God’s glory which were mirror-like reflections, He was the exact reality and substance of that glory, for Jesus was God in flesh (Heb. 1:3). For that reason, He could say “ . . . He that hath seen me hath seen the Father…” (Jn. 14:9). And again, “I and my Father are one” (Jn.10:30).
How, then, should the child of God
respond to the paramount
truth
of his Father’s glory?
First, he should respond as did the Prophet Isaiah who, when confronted with the glory of God, cried out, “. . . Woe is me! For I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts” (Isa. 6:5). Men only see themselves as they are when they first see God as He is. The intrinsic, eternal perfection of God (His glory) is the only platinum yardstick by which to measure life. Here is the absolute standard by which every thought and deed may be appraised.
Second, he should purpose in his heart to fuffifi the design for which he was created. The Apostle Paul identified that purpose succinctly when he wrote, “Whether, therefore, ye eat, or drink, or whatever ye do, do all to the glory of God” (1 Cor. 10:31). And again, “For to me to live is Christ [that is, by word or action, to show forth His glory], and to die is gain (Phil. 1:21).
Third, he must obey divine priorities. Since the chief end of man is to glorify God, the chief end of man cannot be to win souis. They are not synonymous. The latter is only one of many streams that flow out of the former. The pastor who preaches fifty-two varieties of “John 3:16” each year may win converts, but he is not making disciples. He is guilty of dual error. He is not fulfilling one of the purposes for which God has called him (to preach the whole counsel of God, Acts 20:27), nor is he feeding the sheep entrusted to his care. Every week, millions of people with hurting hearts wend their way to church, hoping to hear the Word of the Lord from a man sent by God. They rightfully expect to hear a man who speaks with authority from a hot heart, because it has been touched by coals from off the altar in the divine presence. All too often, what is heard is the voice of a man with little authority and even less fervor. The harried pastor has spent his time and energy on lesser matters because his priorities are out of sequence. And, multitudes leave the “house” of the Lord with the same hurting hearts with which they entered, not having been exposed to new glimpses of the divine glory.
Fourth and finally, the child of God should fall prostrate before the divine wisdom, remembering that, “. . . my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts higher than your thoughts” (Isa. 55:8-9).
Unregenerate man is an enemy of God and under divine condemnation (Rom. 1:1 -3:19). By grace through faith in Christ’s redemptive work, he is justified (Rom. 3:20 – 5:21). As he yields to the indwelling Holy Spirit, he is being sanctified (Rom. 6:1 – 8:27). And one day he is going to be glorified (Rom. 8:28-30). God never leaves things half done. What He begins, He finishes. He begins with a condemned man — molds and shapes him, until he is one day conformed to the glory of God. He takes a man who was an enemy and makes him an exalted, eternal son. The Apostle Paul put it this way, “ . . whom he did predestinate, them he called; and whom he called, them he also justified; and whom he justified, them he also glorified” (Rom. 8:30).
When God completes His work in and through His redeemed child, that child will reflect fully and perfectly his Father’s intrinsic, eternal glory. It is in this potential that the dignity, nobility and worth of man is to be seen. Jude, the half brother of the Lord, summed it up this way: “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God, our Savior, be glory and majesty, dominion and power, both now and ever. Amen” (Jude 24- 25).
It has often been said that more wars have been fought in the name of religion than anything else. While that statement is completely inaccurate, many people still ponder the question, "Why can’t religions coexist peacefully?" The short answer is because the various religions are competing with one another for the hearts and souls of men. The very nature of religious belief is exclusive, because each religion makes claims about truth that are at odds with the claims of other religions.
Every religion addresses these basic questions: Where did man come from, and why is he here? Is there life after death? Is there a God, and how can we know him? These questions help frame one’s worldview, the foundational philosophy of how one deals with life. When two people have different answers to these questions, there is bound to be conflict of some sort. This conflict can range from a friendly disagreement to a life-and-death battle, depending on the people involved. Since there are hundreds of different religions in the world, and millions of people framing their worldview, it is easy to see how things can escalate.
Typically, when the question "why can’t religions coexist" is asked, the focus is on the historic struggles among Christianity, Judaism, and Islam, although other religions are often included. Sometimes, a contrast is drawn between the pacifism of Eastern mysticism and the violence of traditional monotheism (Christianity, Judaism, Islam), though violence and extremism can also be found among the mystic religions. A brief look at history will confirm that every religion has its extremists and carries its share of blame for violence. An important question to ask is whether the bloodshed can be attributed to a religion’s essential teachings, or if it comes from a twisted application of those beliefs.
Christianity is often blamed for atrocities committed in the name of Jesus Christ. The Crusades (1096-1272), the Inquisition (1200-1800), and the French Wars of Religion (1562-98) are common examples. All these events were carried out under the auspices of and with the approval of the Roman Catholic Church, yet they were clearly in violation of the teachings of Jesus Christ. In fact, both the Inquisition and the French Wars of Religion were attacks by Catholics against Christians who disagreed with the doctrine and practice of the Catholic Church. Writing of this history, Noah Webster said, "The ecclesiastical establishments of Europe which serve to support tyrannical governments are not the Christian religion but abuses and corruptions of it."
When the teachings of Jesus and the apostles are examined, it is clear that Christians are expected to live lives characterized by peace. Romans 12:14 and 18 say, "Bless those who persecute you; bless and do not curse. . . . If it is possible, as far as it depends on you, live at peace with everyone." Jesus said in Matthew 5:39, "Do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also." Peter wrote, "Do not repay evil with evil or insult with insult. On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing" (1 Peter 3:9).
Judaism is accused of stirring up violence, yet throughout history, the Jews have been on the receiving end of violence for more than two thousand years. In every country where they have lived, they have been maligned and persecuted, even though they lived peacefully and provided goods and services to others. Some will point to passages in the Old Testament in which the Jews were commanded to exterminate other nations and say this proves the violent undertones of Judaism. Interestingly, even though God commanded the Jews to wipe out the inhabitants of the Promised Land (Deuteronomy 7:1-5) in order to prevent His people from falling into idolatry, He also commanded them not to "mistreat or oppress a foreigner"(Exodus 22:21). And He extended an invitation to everyone, not just Jews, to believe in Him and be saved (Isaiah 45:22; Romans 10:12; 1 Timothy 2:4). God’s intention is to bless all people through the Jews (Genesis 12:3; Isaiah 49:6). Judaism teaches people "to act justly and to love mercy and to walk humbly with your God" (Micah 6:8).
Islam has also been accused of violence, and in recent years many have tried to distinguish between Islamic extremism and the "religion of peace," as Islam is sometimes called. There is no doubt that there are many peaceful followers of Islam, but it is also clear that the very foundation of Islam is rooted in violence. Muhammad (570-632), the founder and prophet of Islam, was raised in the city of Mecca and began preaching his revelations at the age of 40. When some tribes opposed him, he led his followers on a brutal campaign to defeat and convert them. Many revelations were given encouraging Muslims to kill those who did not believe (Surah 2:191; 4:74; 8:12), and that is the primary way Islam has spread throughout its history. When the United States was at war with the Barbary pirates, Secretary of State Timothy Pickering said, "Taught by revelation that war with the Christians will guarantee the salvation of their souls, and finding so great secular advantages in the observance of this religious duty, their inducements to desperate fighting are very powerful." In contrast to Christian extremists who have clearly twisted Scripture to justify their violence, Muslim extremists can point to the clear teaching and practice of their founder to support their acts. It is the moderates in Islam who have to explain away verses condoning violence.
One word can sum up the reason why religions cannot coexist peacefully: sin. Because sin affects all men, the tendency to fight can rise up even in religious contexts. While different religions may have similar positive benefits to society, all religions are not equal.
Only Christianity
addresses the sin problem by changing
the heart of man.
"If anyone is
in Christ,
the new creation has come:
The old has gone,
the new is here!"
(2 Corinthians 5:17).
Before Abraham Was Born, I Am
The Jews answered Him,
“Are we not right to say that You are a Samaritan and You have a demon?”
“I do not have a demon,”
Jesus replied,
“but I honor My Father, and you dishonor Me.
I do not seek My own glory.
There is One who seeks it, and He is the Judge.
Truly, truly, I tell you, if anyone keeps My word,
he will never see death.”
“Now we know that You have a demon!” declared the Jews. “Abraham died, and so did the prophets, yet You say that anyone who keeps Your word will never taste death. Are You greater than our father Abraham? He died, as did the prophets. Who do You claim to be?”
Jesus answered, “If I glorify Myself, My glory means nothing. The One who glorifies Me is My Father, of whom you say, ‘He is our God.’ You do not know Him, but I know Him. If I said I did not know Him, I would be a liar like you. But I do know Him, and I keep His word. Your father Abraham rejoiced that he would see My day. He saw it and was glad.”
Then the Jews said to Him, “You are not yet fifty years old, and You have seen Abraham?”
“Truly, truly, I tell you,”
Jesus declared,
“before Abraham was born, I am!
At this,
They Picked up Stones
to
Throw at Him
But Jesus was Hidden
and went
Out of the Temple Area
The Word Became Flesh
(Psalm 84:1–12)
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.
John testified concerning Him. He cried out, saying,
“This is He of whom I said,
‘He who comes after me has surpassed me because
He was before me.’”
From HIS fullness
We have all Received
Grace upon Grace
For the law was given through
Moses;
grace and truth
came through Jesus Christ.
No one has ever seen God, but the one and only Son, who is Himself God and
is at the Father’s side,e has made Him known.
The Supremacy of the Son
(Hebrews 1:1–14)
The Son is the image of the invisible God, the firstborn over all creation. For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him.
He is before all things, and in Him all things hold together. And He is the head of the body, the church; He is the beginning and firstborn from among the dead, so that in all things He may have preeminence. For God was pleased to have all His fullness dwell in Him, and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through the blood of His cross.
Once you were alienated from God and were hostile in your minds, engaging in evil deeds. But now He has reconciled you by Christ’s physical body through death to present you holy, unblemished, and blameless in His presence— if indeed you continue in your faith, established and firm, not moved from the hope of the gospel you heard, which has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.
The Way, the Truth, and the Life
“Lord,” said Thomas, “we do not know where You are going, so how can we know the way?”
Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through Me. If you had known Me, you would know My Father as well. From now on you do know Him and have seen Him.”
Philip said to Him, “Lord, show us the Father, and that will be enough for us.”
Jesus replied, “Philip, I have been with you all this time, and still you do not know Me? Anyone who has seen Me has seen the Father. How can you say, ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in Me? The words I say to you, I do not speak on My own. Instead, it is the Father dwelling in Me, performing His works. Believe Me that I am in the Father and the Father is in Me—or at least believe on account of the works themselves.
Truly, truly, I tell you, whoever believes in Me will also do the works that I am doing. He will do even greater things than these, because I am going to the Father. And I will do whatever you ask in My name, so that the Father may be glorified in the Son. If you ask Me for anything in My name, I will do it.
Therefore, my beloved brothers,
be steadfast, immovable,
always
abounding in the work of the Lord,
knowing
that in the Lord your labor is not in vain”
(1 Corinthians 15:58, ESV).
This verse concludes a chapter that details the future resurrection of our earthly bodies. Paul encouraged the Corinthian church to remain faithful to everything he had taught them. When we see the word therefore in Scripture, we should always back up to see why it is there: what is the “therefore” there for? The word usually indicates a summation of what was previously stated. In this case, Paul addresses those who had fallen away from his original teaching on the resurrection. They were embracing heresy and introducing destructive ideas contrary to the gospel. Paul restates the truth of Jesus’ death for sin and bodily resurrection and then exhorts them to remain firm in that teaching.
To be steadfast and unmovable is to be spiritually grounded.
A steadfast person knows what he believes and cannot be “tossed back and forth by the waves, and blown here and there by every wind of teaching” (Ephesians 4:14). An unmovable person can hear false teaching, engage doubters, and defend truth without it shaking his own faith. In his other epistle to Corinth, Paul expresses his concern for this church: “I am afraid that just as Eve was deceived by the serpent’s cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ” (2 Corinthians 11:3). Even believers who had been personally taught by the apostle Paul were victims of deception. How much more vulnerable are we?
To remain steadfast and unmovable we have to know the Word of God.
Second Timothy 2:15 says, “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (NASB).
To accurately handle the word of truth, we must not only read the Bible, but we must allow it to become part of us. Its truth should so penetrate our minds and hearts that it shapes our thinking and our actions. It should so fill our minds that we can detect error when we hear it.
Satan uses Scripture for his own purposes, twisting it to sound as though it says something it doesn’t say (Luke 4:9–11). If we have not been diligent in our study and meditation on truth, we are vulnerable to error. The false religions of the world can be persuasive when they quote Bible verses to support their error. Even Christians can be duped by smooth-sounding heresy if they do not have a solid grounding in the “whole counsel of God” (Acts 20:27).
It is God’s desire
that we grow daily in
our
understanding of Him
and His Word so
that we will
remain faithful to the end
(John 8:31; 2 Peter 1:2; 3:18; 1 John 2:24)
God looks at the HEART:)
The heart in Scripture is a person’s inner moral and spiritual life. Proverbs 4:23 explains that everything we do flows from our hearts. The heart is the core, the inner essence of who we are: “A good man brings good things out of the good stored up in his heart, and an evil man brings evil things out of the evil stored up in his heart. For the mouth speaks what the heart is full of” (Luke 6:45).
To everyone who saw him, Judas Iscariot looked like a faithful disciple, but his appearance was deceiving. The other disciples had no idea of what was going on inside Judas. Jesus was the only one who knew Judas’s heart: “Have I not chosen you, the Twelve? Yet one of you is a devil!” (John 6:70). God’s perspective is higher, deeper, and wiser than ours.
Second Chronicles 16:9 says the eyes of God are continually roaming throughout the earth to strengthen people whose hearts are fully committed to Him. God can peer into our hearts, examine our motivations, and know everything there is to know about us (Psalm 139:1). God knows if a person will be faithful. God sees what people can’t see.
King David was far from perfect. He committed adultery and murder (2 Samuel 11). But God saw in David a man of deep, abiding faith who was wholly committed to the Lord. God saw a man who would depend on the Lord for strength and guidance (1 Samuel 17:45, 47; 23:2). God saw a man who would recognize his sin and failure and who would repent and ask the Lord for forgiveness (2 Samuel 12). God saw in David a man who loved his Lord; a man who worshiped his Lord with all his being (2 Samuel 6:14); a man who had experienced God’s cleansing and forgiveness (Psalm 51) and had come to understand the depths of God’s love for him (Psalm 13:5–6; 106:1). God saw a man with a sincere and personal relationship with his Creator. When God looked at the heart of David, He saw a man after His own heart (Acts 13:22).
Like Samuel, we can’t see what the Lord sees, and we must rely on Him for wisdom. And we can trust that, when God looks at our hearts, He sees our faithfulness, our true character, and our value as individuals.
The Parables of the Lost Sheep and the Lost Coin (Luke 15:3–10) are the first two in a series of three. The third is the “lost son” or the “prodigal son.” Just as in other cases, Jesus taught these parables in a set of three to emphasize His point. To properly understand the message of these parables, we must recognize exactly what a parable is, and why it is used.
What is a parable?
At a basic level, a parable is a short story designed to convey a concept to be understood and/or a principle to be put into practice. This, however, tells us more about the intent of a parable than what it actually is. The word “parable” in Greek literally means, “to set beside,” as in the English word “comparison” or “similitude.” In the Jewish culture, things were explained not in terms of statistics or definitions as they are in English-speaking cultures. In the Jewish culture of biblical times, things were explained in word pictures.
Why did Jesus use parables?
Word pictures do not draw attention to technicalities (like the Jewish law) but to attitudes, concepts, and characteristics. Jesus was speaking a language that all Jews could understand, but with an emphasis on attitudes rather than the outward appearances that the Pharisees focused on (John 7:24). Parables also have an emotional impact that makes them more meaningful and memorable to those who are soft of heart. At the same time, the parables of Jesus often times remained a mystery to those with a hardened heart because parables require the listeners to be self-critical and put themselves in the appropriate place in the story. The result was that the Pharisees would “be ever hearing, but never understanding; be ever seeing, but never perceiving” (Isaiah 6:9; Psalm 78:2; Matthew 13:35).
By using parables, the teaching of Jesus remains timeless despite most changes in culture, time, and technology. For example, these two parables convey commonly understood concepts like grace, gentleness, concern, pride and others, all of which we can understand, even though the story is over two thousand years old. In Jewish culture character traits are often described in relation to objects that are universally recognized like the regularity of the sun or the refreshing nature of rain (Hosea 6:3). This also explains why poetry is the most common mode of language used in the Bible. In the case of parables specifically, the elements mentioned in them are usually representations of something else, just as in an allegory. However, an overemphasis on a particular detail in a parable tends to lead to interpretive errors. Repetitions, patterns, or changes will often help us in identifying when we should focus on a particular detail.
Why Jesus taught these parables
Let us look at the particular details of these parables. The situation in which Jesus is speaking can be seen in Luke 15:1–2. “Now the tax collectors and ‘sinners’ were all gathering around to hear him. But the Pharisees and the teachers of the law muttered, ‘This man welcomes sinners and eats with them’” (NIV). Notice that the Pharisees did not complain that Jesus is teaching sinners. Since the Pharisees thought themselves to be righteous teachers of the law and all others to be wicked, they could not condemn His preaching to “sinners,” but they thought it was inconsistent with the dignity of someone so knowledgeable in the Scriptures to “eat with them.” The presupposition behind the statement of the Pharisees, “this man welcomes sinners,” is what Jesus addresses in all three parables.
To understand the significance of the opening statement in chapter 15, we must consider that the Jewish culture is a shame/honor-driven society that used shame/honor in a way that developed a sort of caste system. Virtually everything that is done in Jewish culture brings either shame or honor. The primary motivation for what and how things are done is based on seeking honor for oneself and avoiding shame. This was the central and all-consuming preoccupation of all Jewish interaction.
In the first parable, Jesus invites His listeners to place themselves into the story with, “Suppose one of you has a hundred sheep.” In doing this Jesus is appealing to their intuitive reasoning and life experiences. As the story completes, the Pharisees in their pride refuse to see themselves as shameful “sinners,” but eagerly take the honoring label of being “righteous.” However, by the implication of their own pride, they place themselves in the position of being the less significant group of ninety-nine: “There will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.” There may be a bit of sarcasm in the reference to the Pharisees “who do not need to repent” (see Romans 3:23).
In the “lost coin” parable, the ten silver coins refers to a piece of jewelry with ten silver coins on it worn by brides. This was the equivalent of a wedding ring in modern times.
Upon careful examination of the parables, we can see that Jesus was turning His listeners’ understanding of things upside down. The Pharisees saw themselves as being the beloved of God and the “sinners” as refuse. Jesus uses the Pharisees’ prejudices against them, while encouraging the sinners with one clear message. That message is this: God has a tender, personal concern (“and when he finds it, he puts it on his shoulders,” v. 5). God has a joyous love for individuals who are lost (in sin) and are found (repent). Jesus makes it clear that the Pharisees, who thought they were close to God, were actually distant and those sinners and tax collectors were the ones God was seeking after. We see this same message in 18:9-14. There, Jesus is teaching on attitudes of prayer, but the problem he is addressing is the same as in chapter 15. In 18:14 Jesus provides the conclusion for us: “I tell you that this man, rather than the other, went home justified before God. Everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”
Patterns of progression in the parables
By identifying things in common in the parables, we can gain context to help us understand the significance of otherwise subtle elements in the story. As the old saying goes, “Proper context covers a multitude of interpretive errors.” 1) The progression of value: in the first parable a sheep is lost, then a silver coin in the next, followed by a son in the third. As mentioned before, part of the power of these parables to reach the audience comes from the shame/honor aspect of their culture. To lose a sheep as a shepherd would be a very shameful thing, a coin from a piece of bridal jewelry lost in her own house would be more shameful, followed by the lost son, which was the worst of all in Jewish culture. 2) The personal progression from seeking after only 1 of 100 sheep, then 1 of 10 coins, then 1 of 2 sons. This shows the scope of God’s personal concern for individuals and would have been of great comfort to the “sinners” Jesus was teaching. 3) A change in tense in each parable regarding the rejoicing at that which was found, from future tense, to present, and then to past tense: “will be more joy” to “there is joy” and finally “had to be.” This may have communicated the certainty of God’s acceptance of those who repent. 4) The progression of earthly references to what the thing was lost in (a subtle reference to sin). The sheep was lost in open fields, the coin was lost in the dirt that was swept up, and son was in the mud of a pigsty before coming to his senses. 5) The relational power of each parable: Poor men and young boys would have related best to the shepherd and the lost sheep. Women would have related best to the lost bridal coin. The last parable dealt with everyone present by dealing with the relationship of a father and son.
Patterns of Consistency in the parables
1) The main character possesses something valuable and does not want to lose it.
2) The main character rejoices in the finding of the lost thing, but does not rejoice alone.
3) The main character (God) expresses care in either the looking or the handling of that which was lost.
4) Each thing that was lost has a personal value, not just a monetary value: shepherds care for their sheep, women cherish their bridal jewelry, and a father loves his son.
Incidentally, this first illustration of the shepherd carrying the sheep on his shoulders was the original figure used to identify Christians before people began identifying Christianity with crosses. In these parables Jesus paints with words a beautiful picture of God’s grace in His desire to see the lost return to Him. Men seek honor and avoid shame; God seeks to glorify Himself through us His sheep, His sons and daughters. Despite having ninety-nine other sheep, despite the sinful rebellion of His lost sheep, God joyfully receives it back, just as He does when we repent and return to Him.
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.
Jesus had a lot to say about hypocrisy and money. He also talks a lot bout Grace. Jesus cleansed the temple of the money-changers and sellers of merchandise because of His disgust at what they had made of God’s house of prayer and His zeal to purify it from the abuse of ungodly men. Judea was under the rule of the Romans, and the money in current use was Roman coin. However, the Jewish law required that every man should pay a tribute to the service of the sanctuary of “half a shekel” (Exodus 30:11–16), a Jewish coin. It became, therefore, a matter of convenience to have a place where the Roman coin could be exchanged for the Jewish half shekel. The money-changers provided this convenience but would demand a small sum for the exchange. Because so many thousands of people came up to the great feasts, changing money was a very profitable business and one that resulted in fraud and oppression of the poor.
Also, according to the Law, two doves or pigeons were required to be offered in sacrifice (Leviticus 14:22; Luke 2:24). Yet it was difficult to bring them from the distant parts of Judea, so a lucrative business selling the birds sprang up, with the sellers gouging the faithful by charging exorbitant prices. There were other merchants selling cattle and sheep for the temple sacrifices as well. Because of these sellers who preyed on the poor and because of His passion for the purity of His Father’s house, Jesus was filled with righteous indignation. As He overturned the tables of the money-changers, He condemned them for having turned God’s house of prayer into “a den of thieves” (Matthew 21:13). As He did so, His disciples remembered Psalm 69:9, “Zeal for your house consumes me, and the insults of those who insult you fall on me.”
Jesus’ first cleansing of the temple is described in John 2:11–12 as having occurred just after Jesus’ first miracle, the turning of water into wine at the wedding in Cana. John makes it clear that it was “after this” that He went to Capernaum, where He “stayed for a few days.” Then in the next verse (verse 13), John tells us that the “Passover of the Jews was at hand” (NKJV). These verses trace Jesus’ movements over a short period of time from Cana in Galilee to Capernaum and eventually to Jerusalem for the Passover. This is the first of the two times Jesus cleansed the temple. The Synoptic Gospels do not record the temple cleansing mentioned in John 2, instead only recording the temple cleansing that occurred during Passion Week.
The second cleansing of the temple occurred just after Jesus’ triumphal entry into Jerusalem the last week of His life. This second cleansing is recorded in Matthew, Mark, and Luke but not in John. There are differences in the two events, aside from their being nearly three years apart. In the first cleansing, temple officials confronted Jesus immediately (John 2:18), whereas in the second cleansing, the chief priests and scribes confronted Him the following day (Matthew 21:17–23). In the first event, Jesus made a whip of cords with which to drive out the sellers, but there is no mention of a whip in the second cleansing. So there are two recorded occasions when Jesus cleansed the temple—the first time at the beginning of His public ministry, and the second time just after His triumphal entry into Jerusalem shortly before He was crucified.
Judus Kisses
Jesus when he betrays him
But the father
also kisses
the Prodigal Son when
he welcomes him home
After squandering all of his money
Thats Grace
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.
As Paul said,
true
circumcision is a matter of the heart, performed
by the Spirit of God.
That’s Grace
Jesus and Nicodemus
(Genesis 22:1–10; Romans 5:6–11)
Now there was a man of the Pharisees named Nicodemus,
a leader of the Jews.
He came to Jesus at night and said,
“Rabbi, we know that
You are a teacher who has come
from God.
For no one could perform
the signs
You are doing if God were not with him.”
Jesus replied,
“Truly, truly, I tell you,
no one can
see the kingdom of God
unless he is born again.”
“How can a man be born when
he is old?”
Nicodemus asked.
“Can he enter his mother’s womb a second time to be born?”
Jesus answered,
“Truly, truly, I tell you, no one can
enter
the kingdom of God
unless he is born of water and
the Spirit.
Flesh is born of flesh, but spirit is born
of the Spirit.
Do not be amazed that I said,
‘You must be born again.’
The wind blows where it wishes.
You hear its sound,
but you do not know where it comes from
or where it is going.
So it is with everyone born of the Spirit.”
“How can this be?” Nicodemus asked.
“You are Israel’s teacher,” said Jesus, “and you do not
understand these things?
Truly, truly, I tell you, we speak of what we know, and we testify
to what we have seen,
and yet you people do not accept our testimony.
If I have told you about earthly things and you do not believe, how will you believe if I tell you about heavenly things? No one has ascended into heaven except the One who descended from heaven—the Son of Man. Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes in Him may have eternal life.
For God so loved the world that He gave His one and only Son, that everyone who believes in Him shall not perish but have eternal life. For God did not send His Son into the world to condemn the world, but to save the world through Him. Whoever believes in Him is not condemned, but whoever does not believe has already been condemned, because he has not believed in the name of God’s one and only Son.
And this is the verdict:
The Light has come into the world, but men loved the darkness
rather than the Light because their deeds were evil.
Everyone who does evil hates the Light, and does not
come into the Light for fear that his deeds will be exposed.
But whoever practices
the truth
comes into the Light, so that it may
be seen clearly that
what he has done has been accomplished in God.”
John’s Testimony about Jesus
After this, Jesus and His disciples went into the Judean countryside, where
He spent some time with them and baptized.
Now John was also baptizing at Aenon near Salim, because the water was plentiful there,
and people kept coming to be baptized.
(For John had not yet been thrown into prison.)
Then a dispute arose between John’s disciples and a certain Jew
over the issue of ceremonial washing.
So John’s disciples came to him and said, “Look, Rabbi, the One who was with you beyond the Jordan,
the One you testified about—He is baptizing, and everyone is going to Him.”
John replied, “A man can receive only what is given him from heaven.
You yourselves can testify that I said, ‘I am not the Christ, but am sent ahead of Him.
’The bride belongs to the bridegroom.
The friend of the bridegroom stands and listens for him, and
is overjoyed to hear the bridegroom’s voice.
That joy is mine, and it is now complete.
He must increase; I must decrease.
The One who comes from above is above all.
The one who is from the earth belongs to the earth and speaks as one from the earth.
The One who comes from heaven is above all.
He testifies to what He has
seen and heard,
yet no one accepts His testimony.
Whoever accepts
His testimony has certified that
God is truthful.
For the One whom God has sent speaks
the words of God,
for God gives the Spirit without limit.
The Father loves the Son and has placed
all things in His hands.
Whoever believes in the Son has eternal life.
Whoever rejects the Son will not see life. Instead, the wrath of God remains on him.”
The Jewish teachers and religious leaders of Jesus’ day—the scribes and Pharisees—exhibited many undesirable traits. Chief among them were pride and hypocrisy. In Matthew 23:1–12, Jesus warns His followers not to imitate their despicable behavior, concluding with these words: “The greatest among you must be a servant. But those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Matthew 23:11–12, NLT).
According to the paradoxical principles of God’s kingdom, the greatest person is the one willing to stoop to the lowest place and serve others (see Matthew 20:24–28). The Pharisees tried to prove their worth by lifting themselves above everyone else. But the Lord’s faithful servants don’t need to exalt themselves. They have nothing to prove. Instead, they humble themselves before God and are filled with His grace, trusting that God exalts the humble (James 4:6, 10).
God commands His people to “walk humbly with your God” (Micah 6:8; see also Exodus 10:3; Isaiah 57:15; Zephaniah 2:3; Luke 14:9–11; 1 Peter 3:8) and to “be completely humble” (Ephesians 4:2; see also Colossians 3:12; James 3:13). The Lord declares, “I will bless those who have humble and contrite hearts, who tremble at my word” (Isaiah 66:2, NLT). The Beatitudes echo with reminders that God exalts the humble (see Matthew 5:3–12).
Godly leadership is always marked by humility. Peter taught, “Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud but gives grace to the humble.’ Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you” (1 Peter 5:5–6, ESV). The Bible consistently characterizes people deserving of high positions as those with an attitude of unassuming servanthood (Proverbs 25:6–7; 2 Samuel 7:8; 1 Kings 14:7; Luke 1:52).
One day, the disciples asked Jesus, “Who is the greatest in the kingdom of heaven?” (Matthew 18:1). The Lord answered, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven” (Matthew 18:3–4; see also Matthew 19:14). Humility is linked with repentance and salvation (see 2 Kings 22:19; 2 Chronicles 7:14; 12:6–7; 12; 30:11; 33:12,19; 34:27).
Jesus Christ gave us the supreme example of humble, obedient submission to the Father: “Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being. When he appeared in human form, he humbled himself in obedience to God and died a criminal’s death on a cross. Therefore, God elevated him to the place of highest honor and gave him the name above all other names, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue declare that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:6–11, NLT). God the Son humbled Himself and became a human. He selflessly served others, ultimately sacrificing His life to save us (Matthew 20:26–28). And God exalted Him to the highest place of honor.
Just as “pride goes before destruction, a haughty spirit before a fall”
(Proverbs 16:18),
“humility comes before honor” (Proverbs 15:33).
The proud are brought low, but God exalts the humble.
True greatness in the eyes of God is letting ourselves
“become less and less” and Him “become “greater and greater”
(John 3:30, NLT).
It means becoming like Jesus, who stooped down to wash the disciples’ feet
(John 13:4–17). God will surely humble us if we try to exalt ourselves as the scribes and Pharisees did.
But if we voluntarily humble ourselves by avoiding the limelight and serving others,
God will exalt us in His time.
Then he said, 'Go, borrow vessels at large for yourself from all your neighbors, even empty vessels; do not get a few. And you shall go in and shut the door behind you and your sons, and pour out into all these vessels, and you shall set aside what is full.' So she went from him and shut the door behind her and her sons; they were bringing the vessels to her and she poured. When the vessels were full, she said to her son, 'Bring me another vessel.' And he said to her, 'There is not one vessel more.' And the oil stopped" (2 Kings 4:3-6).
Elisha's miraculous provision of oil for the dead prophet's wife demonstrates that he is a prophet like Elijah (1 Kings 17:15-16) and a prophet like Moses. For God used Moses to miraculously provide water, bread, and meat for his people on their journey through the wilderness (e.g., Exod 15:25; 16:13, 15; 17:6). Miraculous provision, therefore, is a key motif that links a highly select group of prophets in the Hebrew Bible to Moses, the greatest prophet in the Hebrew Bible (Deut 34:10-12).
Although Yeshua's miraculous feeding of five thousand men with five fishes and two loaves is fairly well-known in Israel, it is taken as a legendary tale belonging to a completely different religion. But nothing can be further from the truth. Yeshua's miraculous provision of food is rooted deeply in the storyline of the Jewish Scriptures and tied directly to the eschatological hopes and dreams of the authors of the Hebrew Bible. By telling the story of the miraculous provision of food for thousands of people, the Gospel writers are telling us,
"All our hopes have come true.
Yeshua is the New Moses-like Redeemer we've all been waiting for!"
Zion is both the city of David and the city of God
אני לדודי ודודי לי
Israel’s Messiah laid down his life
for us
as a suffering servant,
and he will return for us as a
Conquering King
As Jesus prepared to depart
this world,
He knew
that difficult days lay ahead
for His disciples.
He wanted them to BE READY
for the most challenging times they would
ever face.
Jesus explained how they could endure
through
the troubles of this life:
“I have told you all this
so that
you may have peace in me.
Here on earth
you -WILL- have -many- trials and sorrows.
But take HEART,
because
I have
OVERCOME the WORLD”
(John 16:33, NLT).
Amid the storms of life in a dark and fallen world, inner peace is only possible through a relationship with Jesus Christ. The disciples could not depend on themselves to survive the trials and persecution they would soon endure. Instead, they would have to rely entirely on Jesus and everything He had taught them while living and ministering with them.
Fearing for their lives, the disciples would abandon Jesus at the cross (Matthew 26:56). They would be scattered (Mark 14:50; Acts 8:1), arrested (Acts 5:17–21), thrown out of synagogues (John 16:2; Acts 13:14–52), and martyred for their faith in Jesus (Acts 7:54–8:3), but they would not go astray because they would remember the Lord’s words: “Take courage! I have overcome the world” (NASB).
The Greek word translated “overcome” means “to defeat, to win a victory over, as in a contest or military conflict.” The “world” is the created physical realm, the domain of existence here on earth, which is considered distinct from the heavenly or spiritual realm. Jesus knows that here on earth we encounter trouble and sorrow. But He has overcome the world and every earthly obstacle for us.
Colossians 3:2 says, “Set your minds on things above, not on earthly things,” or, as the NET puts it, “Keep thinking about things above, not things on the earth.” To set one’s mind on something is to choose to think about it, influencing one’s goals and guiding one’s course of action. The first part of the chapter is worth quoting in full to give the proper context:
“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.
Jesus is the ultimate example of someone who endured hardship (Hebrews 12:2). The author of Hebrews reminds believers of Christ’s perseverance at the hands of sinners. Jesus, in spite of great suffering, never turned back, even from the cross (Hebrews 12:2–4). Hebrews 12:2 says Jesus endured the cross “for the joy set before him.” Although Christ knew the suffering the cross would provide, His anticipated joy enabled Him to keep going; He knew what the rewards would be—the redemption of mankind and a seat at the right hand of God.
In the same way, Christians can find hope to endure when we consider the rewards God has promised us. “Do not throw away your confidence; it will be richly rewarded. You need to persevere so that when you have done the will of God, you will receive what he has promised. For, ‘In just a little while, he who is coming will come and will not delay.’ And, ‘But my righteous one will live by faith. And I take no pleasure in the one who shrinks back.’ But we do not belong to those who shrink back and are destroyed, but to those who have faith and are saved”
(Hebrews 10:35–39).
“God’s right hand" refers to the Messiah, the LORD Jesus Christ, and He is of equal position, honor, power, and authority with God (John 1:1-5). The fact that Christ is "sitting" refers to the fact that His work of redemption is done and when the fullness of the Gentiles is brought in (Romans 11:25),
Christ’s enemies will be made His footstool. When the end of the age comes, all prophecy will be completed, and time will be no more.
That God will fight our battles means we do not have to anguish, be anxious, or be discouraged when bad things happen in our lives. When it seems a situation is hopeless or the matter at hand is too overwhelming, we may be tempted to doubt God. But Christians must remember that no problem is beyond the scope of God’s sovereign care for His children. He has promised to take care of us (Philippians 4:19), make good plans for us (Jeremiah 29:11), and love us beyond measure (Romans 8:37–39).
In Exodus 14:14
Moses tells the children
of Israel,
“The LORD will fight for you; you need only to be still.”
At that moment, they were standing at the
edge of the Red Sea,
hemmed in by the sea before them and the
Egyptian army behind.
The Israelites are in a seemingly impossible situation,
but it was a situation brought on by the Lord Himself.
It was God who had hardened Pharaoh’s heart to pursue the fleeing slaves (Exodus 14:4, 8). Why would God do such a thing? The Bible gives some of the reasons: because God wanted to make it crystal clear to Egypt that He is LORD so that He got the glory over Pharaoh (Exodus 14:4).
And because God wanted to teach Israel that He is their Deliverer (Exodus 6:6) and their Salvation
(Exodus 14:13).
They were incapable of escaping the situation on their own—they needed only to wait for God to move on their behalf (cf. Psalm 27:14). The battle that appeared to be between the Egyptians and the Israelites was in reality between the Egyptians and the Lord (Exodus 14:4).
The lessons believers can
learn from the Exodus account can be powerful and life-changing.
When Christians trust God to fight their battles,
it enables them to circumvent
what often accompanies
conflict, i.e., panic, fear, and hopelessness
(Exodus 14:11–12).
There are times when we can see absolutely no way around a problem, just like Israel when they were cornered. It’s quite probable not one of the Israelites ever imagined that the massive sea was going to split down the middle, providing their way of escape. When Christians believe God’s Word (2 Chronicles 20:17), they learn that no battle is too formidable or monumental for God to handle (Joshua 1:5).
Moses gives a review of some of Israel’s history in Deuteronomy 1. In his recap he reminds them of the importance of having courage and trusting God at the edge of the Promised Land. Forty years earlier, the Israelites had spied out the land and concluded that they were unable to go up against the Canaanites, who were too big and too strong (Numbers 13:31—33). Due to that generation’s lack of faith, they were not allowed to enter the Promised Land. Moses tells the new generation to avoid their fathers’ lack of trust: “Do not be terrified; do not be afraid of them. The Lord your God, who is going before you, will fight for you, as he did for you in Egypt, before your very eyes” (Deuteronomy 1:29–30).
As God’s people obeyed in faith, they would find triumph at every turn. “Victory rests with the LORD”
(Proverbs 21:31).
Israel, like many Christians today, had forgotten the previous battles God had fought for them all along the way (see Deuteronomy 2:7). The Israelite spies had seen “giants” in the land (Numbers 13:33, NKJV), just like Christians today see “giant” obstacles, complications, and problems that seem too large to conquer. To let the “giants” steal our faith only leaves defeat and a lack of assurance in the God who is in control of every problem, in spite of its size (Romans 8:28).
God is in control, but that does not mean Christians get to avoid the battles—in fact, the Bible states the opposite (2 Timothy 3:12). “Suffering produces endurance, and endurance produces character, and character produces hope” (Romans 5:3–4). In order for a believer to live a life of endurance, character, and hope, we must put on our armor (Ephesians 6:10–17) and trust the Deliverer. We “put no confidence in the flesh” (Philippians 3:3). Our confidence is in God, who will fight our battles and bring us safely home (Jude 1:24–25). “Some trust in chariots and some in horses, but we trust in the name of the LORD our God” (Psalm 20:7).
In Isaiah 41, God begins to outline His redemption plan
for the remnant of Israel.
The Jewish people would encounter many hardships and challenges
on their long journey home.
Without a doubt, they would experience fear during the enormous undertaking
of rebuilding in the days ahead.
Three times in this chapter, the Lord speaks to that fear with words of
comfort and assurance:
“So do not fear,
for
I AM WITH YOU;
do not
be dismayed, for
I AM YOUR GOD
I will STRENGTHEN you
and
HELP YOU;
I will UPHOLD YOU
with my
RIGHTEOUS RIGHT HAND”
(Isaiah 41:10; see also Isaiah 41:13–14).
When God says, “I am with you,” He seeks to calm our fears with the reassurance of His powerful presence even in the worst times. Despite all that Israel had suffered during its years in captivity, despite every threat from powerful enemies, despite its weaknesses and consequences of defeat, God wanted His people to know that He was still with them, just as He is with us through every unforeseen twist of fate and personal trial in life.
God’s words to Joshua echo to all His faithful servants, “Be strong and courageous. Do not fear or be in dread of them, for it is the Lord your God who goes with you. He will not leave you or forsake you” (Deuteronomy 31:6, ESV; see also Deuteronomy 31:8; Joshua 1:9; Haggai 1:13). As David declared, we too can be sure:
“God is our refuge and strength,
always ready to help in times of trouble.
So we will not fear when earthquakes come
and the mountains crumble into the sea.
The Lord of Heaven’s Armies is here among us;
the God of Israel is our fortress”
(Psalm 46:1–2, 7, NLT).
When God says, “I am with you,”
He stills our trembling hearts with the promise of His care.
He told His servant of old, “I will personally
go with you, Moses,
and I will give you rest
—everything will be fine for you”
(Exodus 33:14, NLT).
The Lord is our Shepherd
of Psalm 23:
He cares for our needs, gives us rest,
renews our strength,
and guides us along the right path.
Even when we walk through
the darkest valley,
we don’t have to fear because God is close beside us.
Our enemies will not harm us, and God promises
to bless us with
His goodness and love every day and for all eternity.
When God says, “I am with you,”
He quiets our anxious thoughts with the assurance of His strength.
We know that,
if God is with us, nothing can stand against us
(see Proverbs 21:30; Romans 8:31).
With God on our side, we will not be overcome
“because the one who is in [us] is greater than the one who is in the world”
(1 John 4:4).
We don’t have to rely on our own strength.
In our human weakness, God’s strength is made perfect
(2 Corinthians 12:9–10; 3:4; Judges 7:4–7).
The Lord’s plans and purposes cannot be thwarted
(Mark 10:27; Job 42:2; Genesis 18:14).
When God says, “I am with you,”
He comforts us with His guarantee of help.
The Bible says the Lord will not let us stumble;
He watches over us, never sleeping or slumbering
(Psalm 121:3–4).
Whenever we are in trouble, He is ready and willing to help us (Psalm 46:1; 124:1–8). The God who made heaven and earth is the One we can count on when we need rescuing (Psalm 124:1–8). We can confidently say, “The Lord is my helper, so I will have no fear. What can mere people do to me?” (Hebrews 13:6, NLT).
When God says, “I am with you,” He dispels our worries by extending His guiding, protecting, supportive hand.
The psalmist affirmed, “Yet I am always with you; you hold me by my right hand” (Psalm 73:23).
God’s hand symbolizes His power, sovereignty, and authority in the world
(Psalm 95:4; 45:16; 118:15–16; 1 Chronicles 29:12).
We are SAFE in God’s Hands
When God says, “I am with you,”
He promises never to fail or abandon us.
His presence will be WITH US Forever
Jesus reaffirmed this pledge
with His parting
words before ascending into heaven:
And be sure of this: I am with
you always,
even to the End of the Age
(Matthew 28:20, NLT)
The Bible informs us that
Lord God Himself is
our ROCK,
our FORTRESS, and our DELIVERER.
In Him,
we can take REFUGE
because
He
is our shield of PROTECTION,
our horn of SALVATION,
and our STRONGHOLD
(Psalm 18:2).
Over and again, Psalms compares God to a high and strong tower of protection and a shelter where His people can safely hide. But Proverbs 18:10 reveals a similar truth about God’s name:
“The name of the LORD is a strong tower; the righteous man runs into it and is safe”
(ESV).
In ancient times, a person’s name was much more than a random identifier or title. A name expressed the person’s nature and individual attributes. Thus, God’s name represents His essential character and authority.
The person of God and the name of God cannot be separated.
The Lord’s name is a strong tower because the infinite heights and depths of His person, presence, and power are apprehended in that name. The righteous—those who are made right with God through a relationship with Jesus Christ—can run to Him in all His revealed perfection, faithfulness, power, authority, mercy, and love, and be set on high, barricaded inside His tower of protection, safe from all harm.
The name of the
Lord
is equivalent to the Lord
Himself.
It speaks of the revealed
essence of God
or the revelation of
Himself
in the history of
salvation.
The Lord shows
Himself
faithful and trustworthy
to all
who confide in Him:
“From the ends of the earth, I cry to you for help when my heart is overwhelmed. Lead me to the towering rock of safety, for you are my safe refuge, a fortress where my enemies cannot reach me”
(Psalm 61:2–3, NLT).
The ESV renders the phrase
“for you have been my refuge, a strong tower against the enemy”
(verse 3).
The name of the Lord
is a strong tower because
He is our defense.
As we discover
what God has revealed about
His character,
we can trust in Him
(Psalm 91:2).
The name of the Lord and the character of God are interchangeable phrases.
David said, “Those who know your name trust in you, for you, LORD, have never forsaken those who seek you” (Psalm 9:10).
God makes His character known to
us through His Word,
through the person of Jesus Christ,
and through the multi-faceted revelations expressed through His many names.
As Elohim, He is Creator;
as Yahweh,
He is the covenant-keeping,
eternal I AM;
as El Shaddai,
He is the all-sufficient,
all-powerful, God Almighty;
as Jehovah Jireh, He is our Provider;
as Yeshua, He is Savior.
He is the Good Shepherd,
who leads, guides, and protects;
He is the Lamb of God,
who lays down His life for us;
He is Jesus,
the Incarnate Son and Christ
the Risen Lord;
and He is the eternal, glorious,
highly exalted, King of Heaven!
Psalm 8:1 rightly acknowledges,
“LORD, our Lord,
how majestic is your name
in all the earth!
You have set your glory in the heavens.”
The name of the Lord can also be understood as His nature representing itself. One aspect of that nature is a strong, high tower offering a citadel of safety capable of holding off every hostile attack. Into this tower, the righteous can run and hide, safely guarded above all danger: “For in the day of trouble he will keep me safe in his dwelling; he will hide me in the shelter of his sacred tent and set me high upon a rock” (Psalm 27:5).
The name of the Lord is a strong tower because it is capable of safeguarding all who call upon that name. When the prophet Joel foresaw the Lord’s return, he saw a terrifying day of judgment and terror.
Yet he declared, “And everyone who calls on the name of the LORD will be saved”
(Joel 2:32).
That same promise of salvation
in the name of the Lord echoes in the New Testament
(Romans 10:13; Acts 2:21).
When we call upon the name
of the Lord,
we call upon God Himself.
The Lord’s name signifies everything that God is in Himself—His compassion, lovingkindness, mercy, grace, power, judgment, holiness, perfection, knowledge, and more. Everyone who knows and trusts in Him discovers that He is indeed a strong tower.
The specific phrase highway of holiness is found only once in Scripture, in Isaiah 35. In this chapter, God promises that, in the future, the land of Israel will be blessed with fertility and “the desert shall rejoice and blossom as the rose” (verse 2). Isaiah’s prophecy of the messianic kingdom also encourages the weak and fearful to be strong, for God will come with vengeance to save the long-oppressed people of Israel (verses 3–4). There will be gladness and shouts of joy when the new, restored Zion will see God’s glory, experience His presence, and be guided and protected by Him.
At the time the kingdom is established, “a highway will be there; it will be called the Way of Holiness” (Isaiah 35:8). The highway of holiness does not need to be a literal highway; the point of the prophecy is that God will remove all obstacles and “smooth the way” for His people, enabling them to access the blessings of the kingdom. Some point to the fulfillment of this prophecy as the Jews’ return from captivity in Babylon and Persia. But the language of Isaiah 35 gives it a broader context, including physical healing and environmental blessings (verses 5–7). The highway of holiness could also be seen to refer to the Way that is Christ (see John 14:6), the way of sovereign grace that redeems us from sin.
The highway of holiness has three important characteristics. The first is found in Isaiah 35:8: “It will be for those who walk on that Way. The unclean will not journey on it; wicked fools will not go about on it.” The highway of holiness is a place of holiness. It is reserved for those who are righteous in God’s sight. No one entering the kingdom will be foolish or sinful. Christ alone provides the way of holiness, having exchanged His perfect righteousness for our sin (2 Corinthians 5:21). His righteousness is imputed to us, enabling us to be holy, even as He is holy. The highway is reserved for His people alone.
Second, the highway of holiness is a place of safety, reserved for the redeemed of the Lord. “No lion will be there, nor any ravenous beast; they will not be found there. But only the redeemed will walk there, and those the Lord has rescued will return” (Isaiah 35:9–10). This is indicative of the safety and security God’s people will experience on the highway. No wicked persons, symbolized by lions and ravenous beasts, will be allowed on the highway. The redeemed of the Lord will walk there in peace and safety.
Third, the highway of holiness will be a place of joy: “They will enter Zion with singing; everlasting joy will crown their heads. Gladness and joy will overtake them, and sorrow and sighing will flee away” (Isaiah 35:10). Just as the ransomed captives would return joyfully from Babylon, all the redeemed of the Lord will enter the millennial kingdom rejoicing.
Isaiah’s mention of a “highway” occurs again in Isaiah 40:3, referring to the first advent of the Messiah: “A voice of one calling: ‘In the wilderness prepare the way for the Lord; make straight in the desert a highway for our God.’”
The Bible is awash with anguished cries for help from humans in need. While on a grueling, uphill pilgrimage to Jerusalem, the psalmist asked, “Where does my help come from?” (Psalm 121:1). Suffering in desolation and misery, Job wondered, “Does not one in a heap of ruins stretch out his hand, and in his disaster cry for help?” (Job 30:24, ESV). Job later acknowledged, “I stand up in the assembly and cry for help” (Job 30:28).
“From deep in the realm of the dead I called for help,” prayed Jonah from his underwater prison cell inside the belly of a great fish (Jonah 2:2). “Where can I go for help?” and “Where does my help come from?” These are universal appeals for help from within the heart of humanity.
The resounding answer to this widespread plea is, “My help comes from the LORD, the Maker of heaven and earth” (Psalm 121:2). Perhaps better than any other passage in the Bible, Psalm 121 illuminates how God, the all-powerful Creator and ever-present Protector, is the only real and trustworthy source of help for humankind.
This collective human call for help is proof that people need a Savior (Romans 3:23).
We are born lost in our sin (Isaiah 59:2). Yet, within the soul of every person, God has placed an awareness of lack, of needing something more—an internal, eternal longing (Ecclesiastes 3:11).
Deep inside, we know we cannot save ourselves (Romans 3:10–20; 4:1–12).
Our hearts cry out to God, “Rise up; come to our help! Redeem us for the sake of your steadfast love!”
(Psalm 44:26, ESV).
When the psalmist proffered the question, “Where does my help come from?”
he was not asking from a place of perplexity or doubt. No, he spoke in
prayerful expectation.
He trusted that God the Creator was tirelessly watching over him, sleeplessly protecting him.
He knew the help he longed for would come from the Lord:
“He will not let your foot slip—he who watches over you will not slumber; indeed, he who watches over Israel will neither slumber nor sleep”
(Psalm 121:3–4).
Like the prophet Isaiah, we can stand firm knowing where our help comes from, or better Whom it comes from: “Because the Sovereign LORD helps me, I will not be disgraced. Therefore, I have set my face like a stone, determined to do his will. And I know that I will not be put to shame” (Isaiah 50:7, NLT).
The psalmist affirmed, “The LORD is your keeper; the LORD is your shade on your right hand. The sun shall not strike you by day, nor the moon by night” (Psalm 121:5–6). No matter what we face, day or night, the Lord stands over us as a protective shield. Through every trial and storm, God is our constant shelter and refuge
(Psalm 46:1; 91:1; Proverbs 18:10).
Our good and loving Lord will protect us from every evil (Psalm 121:7).
If a believer should ask you, “Where does my help come from?”
You can offer them this remarkable assurance: At all times, no matter where you go, and for as long as you live, the Bible declares, “Your help comes from the Lord!”
(Psalm 121:8).
Romans 8:37 says,
We are more than conquerors through him who loved us
To conquer is to be victorious over an adversary. To be "more than a conqueror" means we not only achieve victory, but we are overwhelmingly victorious. If the final score of a basketball game is 142–6, we know that the opposition put up a fight, but they were no match for the victors. The win was beyond the scope of a regular victory.
There are many illustrations in the Old Testament of God bringing miraculous victory to His people, Israel. Humanly speaking, Israel was no match for their enemies. But God cautioned them not to be afraid, that He would fight their battles for them. Exodus 14:14 says, "The Lord will fight for you, you need only to be still."
The Lord told Jeremiah that He was bringing armies against the rebellious Israelites as punishment for their disobedience, but even then, "'They . . . will not overcome you, for I am with you and will rescue you,' declares the Lord" (Jeremiah 1:19). In one instance, an entire army fled their own camp when God caused them to hear the sounds of a great army coming. The famine-racked Israelites were able to plunder the enemy camp and provide for their families through no act of their own (2 Kings 7).
Not only were they saved from an approaching army, but they actually benefited from the threat. They were "more than conquerors."
In My Father’s House Are Many Rooms
Do not let your hearts be troubled. You believe in God; believe in Me as well. In My Father’s house are many rooms. If it were not so, would I have told you that I am going there to prepare a place for you? And if I go and prepare a place for you, I will come back and welcome you into My presence, so that you also may be where I am. You know the way to the place where I am going.c”
The Way, the Truth, and the Life
“Lord,” said Thomas, “we do not know where You are going, so how can we know the way?”
Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through Me. If you had known Me, you would know My Father as well. From now on you do know Him and have seen Him.”
Philip said to Him, “Lord, show us the Father, and that will be enough for us.”
Jesus replied, “Philip, I have been with you all this time, and still you do not know Me? Anyone who has seen Me has seen the Father. How can you say, ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in Me? The words I say to you, I do not speak on My own. Instead, it is the Father dwelling in Me, performing His works. Believe Me that I am in the Father and the Father is in Me—or at least believe on account of the works themselves.
Truly, truly, I tell you, whoever believes in Me will also do the works that I am doing. He will do even greater things than these, because I am going to the Father. And I will do whatever you ask in My name, so that the Father may be glorified in the Son. If you ask Me for anything in My name, I will do it.
Jesus Promises the Holy Spirit
(John 16:5–16)
If you love Me, you will keep My commandments. And I will ask the Father, and He will give you another Advocate to be with you forever— 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.
I will not leave you as orphans;
I will come to you.
In a little while the world will see Me no more,
but you will see Me.
Because I live, you also will live. On that day you will know that I am in My Father, and you are in Me, and I am in you. Whoever has My commandments and keeps them is the one who loves Me. The one who loves Me will be loved by My Father, and I will love him and reveal Myself to him.”
Judas (not Iscariot) asked Him, “Lord, why are You going to reveal Yourself to us and not to the world?”
Jesus replied, “If anyone loves Me, he will keep My word.
My Father will love him, and We will come to him and make Our home with him.
Whoever does not love Me does not keep My words.
The word that you hear is not My own, but it is from the Father who sent Me.
All this I have spoken to you while I am still with you.
But the Advocate, the Holy Spirit, whom the Father will send in My name,
will teach you all things and will remind you of everything I have told you.
Peace I Leave with You
Peace I leave with you; My peace I give to you. I do not give to you as the world gives.
Do not let your hearts be troubled; do not be afraid. You heard Me say, ‘I am going away, and I am coming back to you.’ If you loved Me, you would rejoice that I am going to the Father, because the Father is greater than I. And now I have told you before it happens, so that when it does happen, you will believe.
I will not speak with you much longer, for the prince of this world is coming,
and he has no claim on Me.
But I do exactly what the Father has commanded Me,
so that the world may know that I love the Father.
Get up! Let us go on from here.
Philippians 4:7
And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
Isaiah 26:3
You will keep in perfect peace the steadfast of mind, because he trusts in You.
Colossians 3:15
Let the peace of Christ rule in your hearts, for to this you were called as members of one body. And be thankful.
Numbers 6:24-26
‘May the LORD bless you and keep you; / may the LORD cause His face to shine upon you and be gracious to you; / may the LORD lift up His countenance toward you and give you peace.’
2 Thessalonians 3:16
Now may the Lord of peace Himself give you peace at all times and in every way. The Lord be with all of you.
Matthew 11:28-30
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.”
Romans 5:1
Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ,
Psalm 29:11
The LORD gives His people strength; the LORD blesses His people with peace.
John 16:33
I have told you these things so that in Me you may have peace. In the world you will have tribulation. But take courage; I have overcome the world!”
Ephesians 2:14
For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility
Isaiah 9:6
For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
1 Peter 5:7
Cast all your anxiety on Him, because He cares for you.
Psalm 119:165
Abundant peace belongs to those who love Your law; nothing can make them stumble.
Galatians 5:22
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,
Isaiah 57:19
bringing praise to their lips. Peace, peace to those far and near,” says the LORD, “and I will heal them.”
John 16:33
These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.
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 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 Cornerstone of 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).
Faith is so vital to the Christian life that Scripture tells us that, without it, it is impossible to please God (Hebrews 11:6). Yet faith is such a powerful gift from God (Ephesians 2:8–9) Christ told His disciples that, with just a tiny measure of it, the size of a mustard seed, they could move mountains. So, what does it mean to have “mustard seed faith”?
We see the reference to “mustard seed faith” twice in Scripture. First, in Matthew 17:14–20, we see Christ’s disciples unable to exorcise a demon from a young boy, even though Jesus had previously given them the authority to do this very thing (Matthew 10:1). When they inquired of Jesus why they were not able to drive the demon out, the Master replied, “Because you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, ‘move from here to there’ and it will move; Nothing will be impossible for you” (Matthew 17:14–20). Next, in Luke 17:6, Jesus tells His disciples, “If you have faith as small as a mustard seed, you can say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it will obey you.”
By using the uncommonly small mustard seed as an example, Jesus is speaking figuratively about the incalculable power of God when unleashed in the lives of those with true faith.
God is able to work them together for good. He sees the big picture; He has a master plan.
Neither does the promise that God works all things together for good mean we will acquire all that we want or desire. Romans 8:28 is about God’s goodness and our confidence that His plan will work out as He sees fit. Since His plan is always good, Christians can take confidence that, no matter our circumstances or environments, God is active and will conclude things according to His good and wise design.
With this knowledge we can learn to be content (see Philippians 4:11).
The fact that God works all things together for good means
God’s plan will not be thwarted.
In fact, we are part of His plan, having been “called according to his purpose”
(Romans 8:28).
When we trust God and His way, we can be sure that He is active and powerful on our behalf (see Ephesians 3:20).
God knows the future, and His desires will be accomplished. “I make known the end from the beginning, from ancient times, what is still to come. I say, ‘My purpose will stand, and I will do all that I please’” (Isaiah 46:10). Even when things seem chaotic and out of control, God is still in charge. We sometimes worry about what’s happening to us because we do not know what is best for us. But God does.
The principle of God working all things together for good is well illustrated in the Old Testament account of Joseph’s life. Early in Joseph’s life, Joseph’s jealous brothers sold him into slavery. In Egypt, Joseph rises to a position of responsibility (womp womp). Then, he is unjustly imprisoned and forgotten about by his friends. God gifts him the ability to interpret dreams, and through that ability Joseph is once again raised to a place of honor and power. When drought forces Joseph’s brothers to seek food elsewhere, they travel to Egypt and encounter Joseph, who eventually saves them from starvation and grants them a livelihood in his new land.
Throughout his life, Joseph trusted God no matter his good or bad circumstances. Joseph experienced plenty of bad things: kidnapping, slavery, false accusations, wrongful imprisonment, rejection, and famine. But in the end God brought things to a wonderful, life-affirming conclusion. God blessed Joseph’s entire family through those painful circumstances and through Joseph’s faith. (You can read about Joseph’s life beginning in Genesis 37.)
Paul’s life is another testament to how God works all things together for good. Paul suffered shipwrecks, beatings, imprisonment, murder attempts, temporary blindness, and more—all within God’s plan to spread the gospel (see Acts 9:16 and 2 Corinthians 11:24–27). Through it all, God was steadfastly working to bring about good and glorious results.
After promising that God works all things together for our good, Romans 8 concludes with the wonderful fact that God trumps everything that comes against Him and those who belong to Him.
The Christian is assured that nothing can ever separate us from God’s love: “Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? . . . No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:35–39). God’s love is everlasting, and His wisdom is infinite. It doesn’t matter who or what attempts to thwart God’s plan; no one and nothing can. God will work all things together for the good of those who love Him.
Our decision to align our will with God’s and to always trust Him will be rewarded.
A cornerstone was the principal stone, usually placed at the corner of an edifice, to guide the workers in their course. The cornerstone was usually one of the largest, the most solid, and the most carefully constructed of any in the edifice. The Bible describes Jesus as the cornerstone that His church would be built upon. He is foundational. Once the cornerstone was set, it became the basis for determining every measurement in the remaining construction; everything was aligned to it. As the cornerstone of the building of the church, Jesus is our standard of measure and alignment.
The book of Isaiah has many references to the Messiah to come. In several places the Messiah is referred to as “the cornerstone,” such as in this prophecy: “So this is what the sovereign Lord says: ‘See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed. I will make justice the measuring line and righteousness the plumb line’” (Isaiah 28:16–17). In context, God speaks to the scoffers and boasters of Judah, and He promises to send the cornerstone—His precious Son—who will provide the firm foundation for their lives, if they would but trust in Him.
In the New Testament, the cornerstone metaphor is continued. The apostle Paul desires for the Ephesian Christians to know Christ better: “Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord” (Ephesians 2:19– 21). Furthermore, in 1 Peter 2:6, what Isaiah said centuries before is affirmed in exactly the same words.
Peter says that Jesus, as our cornerstone, is “chosen by God and precious to him” (1 Peter 2:4). The Cornerstone is also reliable, and “the one who trusts in him will never be put to shame” (verse 6).
Unfortunately, not everyone aligns with the cornerstone. Some accept Christ; some reject Him. Jesus is the “stone the builders rejected” (Mark 12:10; cf. Psalm 118:22). When news of the Messiah’s arrival came to the magi in the East, they determined to bring Him gold, frankincense, and myrrh. But when that same news came to King Herod in Jerusalem, his response was to attempt to kill Him. From the very beginning, Jesus was “a stone that causes people to stumble and a rock that makes them fall” (1 Peter 2:8).
How can people reject God’s chosen, precious cornerstone? Simply put, they want to build something different from what God is building. Just as the people building the tower of Babel rebelled against God and pursued their own project, those who reject Christ disregard God’s plan in favor of their own. Judgment is promised to all those who reject Christ: “Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed” (Matthew 21:44).
The name Faithful and True expresses the total trustworthiness, reliability, and constancy of Jesus Christ.
The title reveals His character and makes known His words and works.
In Revelation 19:11, John sees a vision of Jesus as the exalted King of kings leaving heaven to return to earth: “I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and wages war.” This picture of Christ’s second coming at the end of the age shows Jesus no longer as the peaceful, humble servant riding on a lowly donkey (John 12:12–15). Now He is the victorious King, charging forth like a conquering war general, leading His troops into battle (Revelation 19:14).
In this vivid portrayal, John identifies Jesus by four different titles, beginning with Faithful and TRUE.
It is the first and only time this name of Jesus appears in Scripture. The second title is unknown to us (Revelation 19:12); the third is the Word of God (verse 13); the fourth is King of kings and Lord of lords (verse 16).
The word for “Faithful” in the original language means “characterized by steadfast affection or allegiance,” and the word translated “True” means “truthful or characterized by expressing the truth.” The nature of Jesus Christ—His whole being—exudes faithfulness and truth. Earlier, in Revelation 3:14, Jesus called Himself the “faithful and TRUE witness” in His letter to the church in Laodicea.
Faithful and True is who Jesus Christ is
In His first coming to earth,
Jesus proved Himself to be faithful to the mission and will of God His Father:
“I have brought you glory on earth by finishing the work you gave me to do”
(John 17:4; see also John 5:30; Hebrews 3:6; Luke 4:43)
Jesus, who said, “I am the way and the truth and the life,” is the very embodiment of truth
(John 14:6).
He came from His Father “full of grace and truth” (John 1:14). And His promise of eternal life is true: “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life.
He does not come into judgment, but has passed from death to life” (John 5:24, ESV; see also John 6:47).
Because of the fidelity inherent in His character, Jesus is faithful toward His followers in every circumstance. “If we are faithless, he remains faithful, for he cannot disown himself,” declares 2 Timothy 2:13 (see also Matthew 28:20; 2 Thessalonians 3:3; Hebrews 10:23).
Faithful and True is a fitting title for Jesus Christ our King, and He calls His followers to emulate His faithfulness and truth (Revelation 14:12; Hebrews 10:23). The entire book of Revelation conveys a message to the church of Jesus Christ to be faithful and true,
just as He is Faithful and TRUE
In Revelation 19:11, when John sees the gates of heaven open, the One who has been Faithful and True from ages past appears at the end of time to wage His final battle. Jesus Christ comes with justice to judge and wage war, and He will triumph over the enemies of God! The outcome is sure because He is Faithful and True. He will do what He has promised to do. He shall defeat the devil once and for all. He will destroy the power of death, wiping away every sorrow, tear, and pain from the hearts of His devoted followers
(Isaiah 25:8; 1 Corinthians 15:54; Hebrews 2:14; Revelation 20:14).
We should always be ready to give an account of the hope that we have
(1 Peter 3:15),
for the gospel Light we have is not to be covered, but made obvious
for all to see and benefit from,
that they, too, may leave the darkness and come into the Light
“I am the Light of the world” (John 8:12)
is the second of seven “I AM” declarations of Jesus,
recorded only in John’s gospel,
that point to His unique divine identity and purpose.
In declaring Himself to be the Light of the world,
Jesus was claiming that
He is the exclusive source of spiritual light
No other source of spiritual truth is available
to mankind.
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 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 Cornerstone of 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).
Faith is so vital to the Christian life that Scripture tells us that, without it, it is impossible to please God (Hebrews 11:6). Yet faith is such a powerful gift from God (Ephesians 2:8–9) Christ told His disciples that, with just a tiny measure of it, the size of a mustard seed, they could move mountains. So, what does it mean to have “mustard seed faith”?
We see the reference to “mustard seed faith” twice in Scripture. First, in Matthew 17:14–20, we see Christ’s disciples unable to exorcise a demon from a young boy, even though Jesus had previously given them the authority to do this very thing (Matthew 10:1). When they inquired of Jesus why they were not able to drive the demon out, the Master replied, “Because you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, ‘move from here to there’ and it will move; Nothing will be impossible for you” (Matthew 17:14–20). Next, in Luke 17:6, Jesus tells His disciples, “If you have faith as small as a mustard seed, you can say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it will obey you.”
By using the uncommonly small mustard seed as an example, Jesus is speaking figuratively about the incalculable power of God when unleashed in the lives of those with true faith.
God is able to work them together for good. He sees the big picture; He has a master plan.
Neither does the promise that God works all things together for good mean we will acquire all that we want or desire. Romans 8:28 is about God’s goodness and our confidence that His plan will work out as He sees fit. Since His plan is always good, Christians can take confidence that, no matter our circumstances or environments, God is active and will conclude things according to His good and wise design.
With this knowledge we can learn to be content (see Philippians 4:11).
The fact that God works all things together for good means
God’s plan will not be thwarted.
In fact, we are part of His plan, having been “called according to his purpose”
(Romans 8:28).
When we trust God and His way, we can be sure that He is active and powerful on our behalf (see Ephesians 3:20).
God knows the future, and His desires will be accomplished. “I make known the end from the beginning, from ancient times, what is still to come. I say, ‘My purpose will stand, and I will do all that I please’” (Isaiah 46:10). Even when things seem chaotic and out of control, God is still in charge. We sometimes worry about what’s happening to us because we do not know what is best for us. But God does.
The principle of God working all things together for good is well illustrated in the Old Testament account of Joseph’s life. Early in Joseph’s life, Joseph’s jealous brothers sold him into slavery. In Egypt, Joseph rises to a position of responsibility (womp womp). Then, he is unjustly imprisoned and forgotten about by his friends. God gifts him the ability to interpret dreams, and through that ability Joseph is once again raised to a place of honor and power. When drought forces Joseph’s brothers to seek food elsewhere, they travel to Egypt and encounter Joseph, who eventually saves them from starvation and grants them a livelihood in his new land.
Throughout his life, Joseph trusted God no matter his good or bad circumstances. Joseph experienced plenty of bad things: kidnapping, slavery, false accusations, wrongful imprisonment, rejection, and famine. But in the end God brought things to a wonderful, life-affirming conclusion. God blessed Joseph’s entire family through those painful circumstances and through Joseph’s faith. (You can read about Joseph’s life beginning in Genesis 37.)
Paul’s life is another testament to how God works all things together for good. Paul suffered shipwrecks, beatings, imprisonment, murder attempts, temporary blindness, and more—all within God’s plan to spread the gospel (see Acts 9:16 and 2 Corinthians 11:24–27). Through it all, God was steadfastly working to bring about good and glorious results.
After promising that God works all things together for our good, Romans 8 concludes with the wonderful fact that God trumps everything that comes against Him and those who belong to Him.
The Christian is assured that nothing can ever separate us from God’s love: “Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? . . . No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:35–39). God’s love is everlasting, and His wisdom is infinite. It doesn’t matter who or what attempts to thwart God’s plan; no one and nothing can. God will work all things together for the good of those who love Him.
Our decision to align our will with God’s and to always trust Him will be rewarded.
A cornerstone was the principal stone, usually placed at the corner of an edifice, to guide the workers in their course. The cornerstone was usually one of the largest, the most solid, and the most carefully constructed of any in the edifice. The Bible describes Jesus as the cornerstone that His church would be built upon. He is foundational. Once the cornerstone was set, it became the basis for determining every measurement in the remaining construction; everything was aligned to it. As the cornerstone of the building of the church, Jesus is our standard of measure and alignment.
The book of Isaiah has many references to the Messiah to come. In several places the Messiah is referred to as “the cornerstone,” such as in this prophecy: “So this is what the sovereign Lord says: ‘See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed. I will make justice the measuring line and righteousness the plumb line’” (Isaiah 28:16–17). In context, God speaks to the scoffers and boasters of Judah, and He promises to send the cornerstone—His precious Son—who will provide the firm foundation for their lives, if they would but trust in Him.
In the New Testament, the cornerstone metaphor is continued. The apostle Paul desires for the Ephesian Christians to know Christ better: “Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord” (Ephesians 2:19– 21). Furthermore, in 1 Peter 2:6, what Isaiah said centuries before is affirmed in exactly the same words.
Peter says that Jesus, as our cornerstone, is “chosen by God and precious to him” (1 Peter 2:4). The Cornerstone is also reliable, and “the one who trusts in him will never be put to shame” (verse 6).
Unfortunately, not everyone aligns with the cornerstone. Some accept Christ; some reject Him. Jesus is the “stone the builders rejected” (Mark 12:10; cf. Psalm 118:22). When news of the Messiah’s arrival came to the magi in the East, they determined to bring Him gold, frankincense, and myrrh. But when that same news came to King Herod in Jerusalem, his response was to attempt to kill Him. From the very beginning, Jesus was “a stone that causes people to stumble and a rock that makes them fall” (1 Peter 2:8).
How can people reject God’s chosen, precious cornerstone? Simply put, they want to build something different from what God is building. Just as the people building the tower of Babel rebelled against God and pursued their own project, those who reject Christ disregard God’s plan in favor of their own. Judgment is promised to all those who reject Christ: “Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed” (Matthew 21:44).
The name Faithful and True expresses the total trustworthiness, reliability, and constancy of Jesus Christ.
The title reveals His character and makes known His words and works.
In Revelation 19:11, John sees a vision of Jesus as the exalted King of kings leaving heaven to return to earth: “I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and wages war.” This picture of Christ’s second coming at the end of the age shows Jesus no longer as the peaceful, humble servant riding on a lowly donkey (John 12:12–15). Now He is the victorious King, charging forth like a conquering war general, leading His troops into battle (Revelation 19:14).
In this vivid portrayal, John identifies Jesus by four different titles, beginning with Faithful and TRUE.
It is the first and only time this name of Jesus appears in Scripture. The second title is unknown to us (Revelation 19:12); the third is the Word of God (verse 13); the fourth is King of kings and Lord of lords (verse 16).
The word for “Faithful” in the original language means “characterized by steadfast affection or allegiance,” and the word translated “True” means “truthful or characterized by expressing the truth.” The nature of Jesus Christ—His whole being—exudes faithfulness and truth. Earlier, in Revelation 3:14, Jesus called Himself the “faithful and TRUE witness” in His letter to the church in Laodicea.
Faithful and True is who Jesus Christ is
In His first coming to earth,
Jesus proved Himself to be faithful to the mission and will of God His Father:
“I have brought you glory on earth by finishing the work you gave me to do”
(John 17:4; see also John 5:30; Hebrews 3:6; Luke 4:43)
Jesus, who said, “I am the way and the truth and the life,” is the very embodiment of truth
(John 14:6).
He came from His Father “full of grace and truth” (John 1:14). And His promise of eternal life is true: “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life.
He does not come into judgment, but has passed from death to life” (John 5:24, ESV; see also John 6:47).
Because of the fidelity inherent in His character, Jesus is faithful toward His followers in every circumstance. “If we are faithless, he remains faithful, for he cannot disown himself,” declares 2 Timothy 2:13 (see also Matthew 28:20; 2 Thessalonians 3:3; Hebrews 10:23).
Faithful and True is a fitting title for Jesus Christ our King, and He calls His followers to emulate His faithfulness and truth (Revelation 14:12; Hebrews 10:23). The entire book of Revelation conveys a message to the church of Jesus Christ to be faithful and true,
just as He is Faithful and TRUE
In Revelation 19:11, when John sees the gates of heaven open, the One who has been Faithful and True from ages past appears at the end of time to wage His final battle. Jesus Christ comes with justice to judge and wage war, and He will triumph over the enemies of God! The outcome is sure because He is Faithful and True. He will do what He has promised to do. He shall defeat the devil once and for all. He will destroy the power of death, wiping away every sorrow, tear, and pain from the hearts of His devoted followers
(Isaiah 25:8; 1 Corinthians 15:54; Hebrews 2:14; Revelation 20:14).
We should always be ready to give an account of the hope that we have
(1 Peter 3:15),
for the gospel Light we have is not to be covered, but made obvious
for all to see and benefit from,
that they, too, may leave the darkness and come into the Light
“I am the Light of the world” (John 8:12)
is the second of seven “I AM” declarations of Jesus,
recorded only in John’s gospel,
that point to His unique divine identity and purpose.
In declaring Himself to be the Light of the world,
Jesus was claiming that
He is the exclusive source of spiritual light
No other source of spiritual truth is available
to mankind.
“Elijah took his mantle and folded it together and struck the waters, and they were divided here and there, so that the two of them crossed over on dry ground" (2 Kings 2:8).
The story of Elijah's parting of the waters is a clear allusion to Joshua's parting of the Jordan River (Josh 3:17; 4:18). And Joshua's water parting miracle is likewise an allusion to Moses' parting of the Reed Sea (Exod 14:21). The purpose of Elijah and Joshua's miracle is to identify them, not just as prophets, but as prophet who are in key ways very much like Moses. Undoubtedly, the fruitless search for Elijah after he was taken up to heaven (2 Kings 2:16-18) also serves as an allusion to the "fruitless search" for Moses' grave after he had died (Deut 34:6). Even the reference to Elijah "striking the water" is a unique phrase used to refer to Moses (Exod 7:20).
But why all the fuss? Why does the biblical author spend so much time highlighting the unique parallels between Elijah and Moses? And while we're on the subject, why does the author of Joshua also go to great lengths to present Joshua as a second Moses? The answer is tied to the promise made by Moses himself: "The LORD your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him" (Deut 18:15). The longing for a prophet like Moses is an essential element of the eschatology of the Hebrew Bible, since this promise is tied directly to a longing for Israel's spiritual redemption (see Deut 30:1-6, 11-14). For this reason, the Torah ends with an allusion to the promised prophet like Moses (compare Deut 34:10 with Deut 18:15), and the Prophets end with a reference to the coming of the Moses-like prophet Elijah (Mal 4:5-6).
By highlighting the extraordinary parallels between Yeshua and Moses in the New Testament, the authors show they do not intend to start a brand new religion. Rather, they claim that Yeshua embodies all the hopes and longings of our forefathers and that he is the one who has come to fulfill the predictions of our prophets! In other words, if the good news about Yeshua is not good news for the Jewish people, it cannot be good news for other people on earth.
The Bible uses symbolism to deepen the message God has for His people. One such symbol is that of potter and clay. The most detailed example is found in Jeremiah 18. God instructed the prophet Jeremiah to go to a potter’s house where God would illustrate His relationship with Israel. Verses 2–6 say, “So I went down to the potter’s house, and I saw him working at the wheel. But the pot he was shaping from the clay was marred in his hands; so the potter formed it into another pot, shaping it as seemed best to him. Then the word of the Lord came to me. He said, ‘Can I not do with you, Israel, as this potter does?’ declares the Lord. ‘Like clay in the hand of the potter, so are you in my hand, Israel.’”
Although God allows human beings freedom to make moral choices, He demonstrates often that He is still sovereign and in control of His universe. He does whatever He wills with His creation (Psalm 135:6; 115:3; Daniel 4:35; Isaiah 46:9–11). We need frequent reminders that God is over all and can do as He pleases whether we understand His actions or not (Romans 9:20–21). He owes us nothing yet chooses to extend to us the utmost patience, kindness, and compassion (Jeremiah 9:24; Psalm 36:10; 103:4, 17). The potter working with the clay reminds us that God is at work in us “for His good pleasure” (Philippians 2:13). Isaiah 45:9 says, “Woe to those who quarrel with their Maker, those who are nothing but potsherds among the potsherds on the ground. Does the clay say to the potter, ‘What are you making?’ Does your work say, ‘The potter has no hands’?”
God has created each of us the way He wants us (Psalm 139:13–16; Exodus 4:11). It is our responsibility to take what He has given us and use it for His glory and pleasure. In doing so, we find our ultimate fulfillment. Rather than live with disappointment and dissatisfaction with what God has or has not given us, we can choose to thank Him in everything (Ephesians 5:20; Colossians 3:15). Just as the clay finds its highest purpose when it remains pliable in the hands of the potter, so our lives fulfill their highest purpose when we let our Potter have His way with us.
The first biblical reference to God’s presence in a cloud is found in Exodus 13:21. As the Israelites moved toward the Promised Land, “the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night.” Exodus 40:35 associates the cloud with God’s glory: “And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.” In order for it to fill the tabernacle, the “glory of the Lord” must have had a physical manifestation recognizable to the people. However, there is no indication in Scripture that the clouds were glittery or filled with golden dust. In fact, every time gold or jewels are mentioned in connection with God, they are always of the purest variety. No independent gemologist has ever verified that any element produced in these services is authentic.
The Lord told Moses, “No man may see me and live” (Exodus 33:20). He allowed Moses only a fleeting glimpse of His glory in passing (Exodus 33:22–23). Those who encountered the cloud of God’s glory in the Old Testament were often unable to approach it (see Exodus 40:34–35; 2 Chronicles 7:2; and 1 Kings 8:11). By contrast, those experiencing the modern version of a “glory cloud” greet it with singing, dancing, shouting, and basking in the glitter that engulfs them. This response is inconsistent with biblical accounts. When the glory of God was present in a cloud, the power of His presence was so overwhelming that mortal men could not enter it.
Ezekiel truly experienced the glory of the Lord. He writes, “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. When I saw it, I fell facedown, and I heard the voice of one speaking” (Ezekiel 1:28; cf. 44:4). When the Lord gave Isaiah a vision of His glory, Isaiah’s response was to cry, “Woe to me! I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty” (Isaiah 6:5). Abject humility akin to horror always followed Old Testament displays of the glory of God (2 Chronicles 5:14; 7:3; Isaiah 6:5). The responses of Ezekiel and Isaiah to the glory of the Lord were nothing similar to the responses of those in modern Charismatic churches.
God has displayed His glory in a thousand ways (Psalm 19:1), the foremost being the Person of His Son. Jesus stated that to see and know Him is to see the glory of God. He told His followers in John 11:40, “Did I not tell you that if you believe, you will see the glory of God?” He also said, “Anyone who has seen me has seen the Father” (John 14:9). He has given His children the Holy Spirit, which means we carry the glory of God with us everywhere we go (1 Corinthians 6:19; 2 Corinthians 5:5).
Although the Lord God can manifest any way He chooses to, He does not need a glittery cloud to communicate His presence to those who have received His offer of salvation. We do not seek a sign (Matthew 16:4). We can enjoy His presence every moment of every day as we surrender to Him and choose to walk in the Spirit (Galatians 5:16, 25).
The Bible uses several metaphors involving birth to help explain what it means to have a saving relationship with Jesus. We find terms such as born again (John 3:3), born of God (John 1:13), and born of the Spirit (John 3:6). They all mean the same thing. Birth metaphors are used because we all understand physical birth. When a baby is born, a new person emerges into the world. The new life will grow, and the young person will come to resemble his or her parents. When we are born of the Spirit, a “new person” arrives with a new spiritual life. And as we grow, we come to resemble our Father in heaven (Romans 8:29).
People try to know God through a variety of means: some try religion or following an ethical code; some turn to intellect or logic; others try to find God in nature; and others through emotional experiences, believing that God inhabits whatever feelings they can muster when they think about Him. None of those bring us one step closer to actually communing with the God of the Bible because He cannot be known through our moral codes, our minds, our environment, or our emotions. He is Spirit, and those who would worship must worship “in spirit and in truth” (John 4:24).
Imagine trying to paint a portrait using a hammer and nails or trying to bake a meal using pen and paper. It would not help to try harder or cry over it because both tasks are impossible given the tools mentioned. So it is with the flesh and the Spirit. We cannot commune with a holy, incorporeal Being using sinful, fleshly means. Unless our spirits are reborn with life from God’s Spirit, we simply do not have the capability to fellowship with Him. We must be born of the Spirit.
God has instituted a way for fallen human beings to enter His holy presence, and it is the only way we can come to Him. Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through me” (John 14:6). When Jesus offered Himself as a sacrifice for sin (John 10:18) and rose again, He opened a door that had been locked. When He died on the cross, the veil of the temple was torn in two, symbolizing the fact that He has made a way to enter God’s presence. God has opened the door to heaven so that whoever trusts in His Son’s sacrifice can be born again in his or her spirit (Mark 15:38).
When we place our faith in the risen Christ, a divine transaction takes place (2 Corinthians 5:21). God removes from us the sin, guilt, and condemnation we deserved because of our rebellion against Him. He throws our sin as far as the east is from the west (Psalm 103:12). At the moment of repentance and faith, the Holy Spirit breathes new life into us, and our bodies become His temple (1 Corinthians 3:16). Our spirits can now commune with God’s Spirit as He assures us that we belong to Him (Romans 8:16).
The Bible is full of references to the
inheritance
believers have in Christ.
Ephesians 1:11says, "In [Christ] we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will" (ESV). Other passages that mention a believer’s inheritance include Colossians 3:24 and Hebrews 9:15. Our inheritance is, in a word, heaven. It is the sum total of all God has promised us in salvation. Words related to inheritance in Scripture are portion and heritage.
First Peter 1:4 describes this inheritance further, saying that we have been born again "into an inheritance that can never perish, spoil or fade. This inheritance is kept in heaven for you." According to the apostle Peter, our inheritance is distinguished by four important qualities:
Our inheritance in Christ is imperishable. What we have in Christ is not subject to corruption or decay. In contrast, everything on earth is in the process of decaying, rusting, or falling apart. The law of entropy affects our houses, our cars, and even our own bodies. Our treasure in heaven, though, is unaffected by entropy (Matthew 6:19–20). Those who have been born again are born "not of perishable seed, but of imperishable, through the living and enduring word of God" (1 Peter 1:23).
Our inheritance in Christ is unspoiled. What we have in Christ is free from anything that would deform, debase, or degrade. Nothing on earth is perfect. Even the most beautiful things of this world are flawed; if we look closely enough, we can always find an imperfection. But Christ is truly perfect. He is "holy, blameless, pure, set apart from sinners, exalted above the heavens" (Hebrews 7:26), and our inheritance in Him is also holy, blameless, exalted, and pure. No earthly corruption or weakness can touch what God has bestowed. Revelation 21:27 says that "nothing impure will ever enter [the New Jerusalem], nor will anyone who does what is shameful or deceitful."
Our inheritance in Christ is unfading. What we have in Christ is an enduring possession. As creatures of this world, it is hard for us to imagine colors that never fade, excitement that never flags, or value that never depreciates; but our inheritance is not of this world. Its glorious intensity will never diminish. God says, "I am making everything new!" (Revelation 21:5).
Our inheritance in Christ is reserved. What we have in Christ is being "kept" in heaven for us. Your crown of glory has your name on it. Although we enjoy many blessings as children of God here on earth, our true inheritance—our true home—is reserved for us in heaven. Like Abraham, we are "looking forward to the city with foundations, whose architect and builder is God" (Hebrews 11:10). The Holy Spirit guarantees that we will receive eternal life in the world to come (2 Corinthians 1:22). In fact, "when you believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance" (Ephesians 1:13–14).
Jesus prayed for His followers, "Holy Father, protect them by the power of your name" (John 17:11). We are secure, being guarded by the Almighty Himself, and surely our inheritance is equally secure. No one can steal it from us. John 10:28–29: "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." See also Matthew 6:20.
As God’s children, "adopted" into His family, we have been assured an inheritance from our Heavenly Father. "Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory" (Romans 8:17). This heavenly heritage is God’s purpose and will for us (Ephesians 1:11). We receive the promise of our inheritance by hearing the word of truth and believing in Christ (Ephesians 1:13).
One day, we will take possession of our portion, our heritage, our full inheritance. John Calvin writes of our inheritance, "We do not have the full enjoyment of it at present. . . . We walk . . . in hope, and we do not see the thing as if it were present, but we see it by faith. . . . Although, then, the world gives itself liberty to trample us under foot, as they say; although our Lord keeps us tried with many temptations; although he humbles us in such a way that it may seem we are as sheep appointed to the slaughter, so that we are continually at death’s door, yet we are not destitute of a good remedy. And why Seeing that the Holy Spirit reigns in our hearts, we have something for which to give praise even in the midst of all our temptations. . . . [Therefore,] we should rejoice, mourn, grieve, give thanks, be content, wait" (from Calvin’s Ephesian sermons, delivered in Geneva, 1558—59).
When we understand and value the glory that awaits us, we are better able to endure whatever comes our way in this life. We can give God praise even during trials because we have His guarantee that we will receive all He has promised: "For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all" (2 Corinthians 4:17).
Revelation 21:4 gives us a brief but beautiful description of our inheritance: "‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away." God and man will dwell together. Everything will be made new. The bejeweled city, New Jerusalem, will be our residence. The river of life will issue from God’s throne. The healing tree of life with twelve kinds of fruit will grow there, too. There will be no night there, because the eternal light of the Lamb will fill the new heaven and new earth and shine upon all the heirs of God.
David writes, "Lord, you alone are my portion and my cup; / you make my lot secure. / The boundary lines have fallen for me in pleasant places; / surely I have a delightful inheritance" (Psalm 16:5–6). And that is why "we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal" (2 Corinthians 4:18).
In Revelation chapter 12, John sees a vision of
a woman
"clothed with the sun, and the moon under her feet, and on her head
a crown of twelve stars"
(Revelation 12:1)
Note the similarity between this description and the description that Joseph gave of his father Jacob (Israel) and his mother and their children (Genesis 37:9-11). The twelve stars refer to the twelve tribes of Israel. So the woman in Revelation 12 is Israel.
Additional evidence for this interpretation is that Revelation 12:2-5 speaks of the woman being with child and giving birth. While it is true that Mary gave birth to Jesus, it is also true that Jesus, the son of David from the tribe of Judah, came from Israel. In a sense, Israel gave birth—or brought forth—Christ Jesus. Verse 5 says that the woman’s child was "a male child, who is to rule all the nations with a rod of iron; and her child was caught up to God and to His throne." Clearly, this is describing Jesus. Jesus ascended to heaven (Acts 1:9-11) and will one day establish His kingdom on earth (Revelation 20:4-6), and He will rule it with perfect judgment (the “rod of iron”; see Psalm 2:7-9).
The woman’s flight into the wilderness for 1,260 days refers to the future time called the Great Tribulation. Twelve hundred, sixty days is 42 months (of 30 days each), which is the same as 3 1/2 years. Halfway through the Tribulation period, the Beast (the Antichrist) will set an image of himself up in the temple that will be built in Jerusalem. This is the abomination that Jesus spoke of in Matthew 24:15 and Mark 13:14. When the Beast does this, he breaks the peace pact he had made with Israel, and the nation has to flee for safety—possibly to Petra (also see Matthew 24; Daniel 9:27). This escape of the Jews is pictured as the woman fleeing into the wilderness.
Revelation 12:12-17 speaks of how the devil will make war against Israel, trying to destroy her (Satan knows his time is short, relatively speaking—see Revelation 20:1-3, 10). It also reveals that God will protect Israel in the wilderness. Revelation 12:14 says Israel will be protected from the devil for "a time, times, and half a time (“a time” = 1 year; “times” = 2 years; “half a time” = one-half year; in other words, 3 1/2 years).
In Revelation 11, the "two witnesses" are two individuals who will prophesy during the tribulation period, Some see them as symbolic of the Law and the Prophets or the church. They are empowered by God, prophesy for 1260 days (42 months or 3.5 years), and are ultimately killed and resurrected.
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.
Scripture promises that Christ will return to earth, yet the various passages predicting that event seem to indicate two separate returns. Revelation 1:7 describes a return in which every eye will see Him. First Thessalonians 4 describes a return in which not everyone will see Christ.
As John introduces the book of Revelation, he alludes to Zechariah 12:10 and asserts that Jesus Christ is coming with the clouds and that “every eye will see Him” (Revelation 1:7). Roughly five centuries earlier, Daniel recorded a similar scene in which he observes that a Son of Man will be coming with the clouds of heaven (Daniel 7:13) to begin an eternal kingdom over the earth (Daniel 7:14). Paul describes the Lord descending from heaven with a shout, the dead in Christ rising from the dead, and then those who are in Christ and still alive being caught up in the clouds to meet the Lord in the air (1 Thessalonians 4:17).
John, Daniel, and Paul all mention clouds associated with the coming of the Lord, but, despite the similar terminology, there are differences in the prophecies. Daniel says that Jesus will immediately begin His kingdom upon His return. In the coming that Paul prophesies, Jesus doesn’t actually come to the earth; rather, those who are caught up to Him remain in heaven with Him (1 Thessalonians 4:13), after which Paul describes the day of the Lord taking place (1 Thessalonians 5:2ff). This does not seem to be the coming of Jesus when every eye will see Him; instead, this is more like what Jesus said in John 14:2, when He said He would go to prepare a place for His followers, come again, and receive them to Himself so that where He is they would be also.
In John 14:2, Jesus describes His going from earth to heaven (going to prepare a place), then coming from heaven but not all the way to earth (receiving them to Himself), then remaining in heaven (where He is they would be also) for a time. Similarly, Paul describes the event of saints joining Jesus in 1 Thessalonians 4:13–17and in 1 Corinthians 15:51–52. In the latter passage, Paul describes believers changing and being with Christ in the “twinkling of an eye”—a sudden event that is perhaps so quick as to be visually imperceptible. This does not seem to describe something that every eye will see—something so vivid and broad that everyone on earth will witness at the same time.
In Revelation 19:11–14, John describes Jesus coming to earth with armies of saints and then reigning on earth with them (Revelation 20:4). As those saints are already physically with Christ, the event that brings them together has already happened. The chronology indicates that the event Jesus and Paul describe involving the “catching up” of believers to Jesus will have already happened before the return of Christ in Revelation 19—also referred to in Revelation 1:7—Jesus’ coming in the clouds. The first of these two events is often referred to as the rapture, because of the Latin word for “caught up” (in 1 Thessalonians 4:17). The second of these events is typically referenced simply as Jesus’ second coming, because it is the second time recorded that He actually comes to the earth (unlike the rapture, in which He only comes in the clouds to meet His believers in the air).
At the rapture, only believers will see Jesus. At the second coming, every eye will see Him—the whole world will behold Him. It is this second event to which John refers in Revelation 1:7.
The prophet Ezekiel is shown healing trees with leaves for medicine (Ezekiel 47:12) as part of a series of visions that God gave him regarding the future of Israel (Ezekiel 40:2). In those visions (Ezekiel 40—48) God shows Ezekiel a future temple in Jerusalem (Ezekiel 40—43), sets new rules for a coming prince and the future priests (Ezekiel 44—45), describes the sacrifices to take place during that time (Ezekiel 46), details the topography and boundaries of the restored land of Israel, and numbers the gates of Jerusalem (Ezekiel 47—48).
As God was showing Ezekiel the massive temple that will exist in the future, Ezekiel saw that there was water flowing from under the south side of the temple to the east side of the temple (Ezekiel 47:2). For roughly a thousand cubits to the east (1,700 feet) the water was ankle deep (Ezekiel 47:3). For another thousand it was knee deep, and at the third thousand the water was roughly waist deep (Ezekiel 47:4). Beyond that it was too deep to walk through (Ezekiel 47:5). The river flowed into the sea and made the seawater fresh and teeming with life (Ezekiel 47:8–10). As Ezekiel observed the banks of the river, he saw many trees on both sides (Ezekiel 47:6–7). These trees provided food, and their leaves never withered. “They will bear fruit every month, because their water flows from the sanctuary. Their fruit will be for food, and their leaves for medicine” (Ezekiel 47:12, NKJV).
Ezekiel’s description of a river lined with healing trees matches some aspects of a vision in Revelation 22, where John is shown a similar scene. In the New Jerusalem, John sees the river of life, which comes from God’s throne and the Lamb’s throne (Revelation 22:1). On both sides of this river was the tree of life, which will bear fruit every month, and which had leaves “for the healing of the nations” (Revelation 22:2).
In both Ezekiel and Revelation, the tree of life provides fruit for food each month—a continual harvest, with no dormancy—and the tree heals, having leaves for medicine. Ezekiel and John are describing similar time frames and providing a glimpse of what Jerusalem will look like in the coming kingdom of Jesus. The first thousand years of that kingdom (Revelation 20:2–5) take place prior to God’s final judgments (Revelation 20:11–15), and this is what Ezekiel describes. After that, there will be a new heaven and earth and a new Jerusalem, which will be the epicenter of God’s kingdom from then on (Revelation 21:1–3ff); this is what John describes. In the millennium and the New Jerusalem, the tree of life will be the (primary, at least) healing tree with leaves for medicine (Revelation 22:2).
With the description of the tree of life, the Bible comes full circle. Human history started out with the tree of life in the center of the Garden of Eden. But when Adam sinned, he and all his descendants were barred from accessing that tree, and they were doomed. Then Christ came to save sinners, and those who trust in Him will be granted full access to the tree of life once again. It seems that, in the future kingdom of God, the tree is growing everywhere, not just in one place. Because of the amazing grace of God, we will have life in abundance, partaking of the tree’s unending fruit and benefiting from the healing properties of its leaves like medicine.
The olive tree is mentioned frequently in the Bible, from as early as the time of the flood when the dove from the ark brought an olive branch back to Noah, to Revelation 11:4, where the two witnesses are represented as two olive trees. As one of the most highly valued and useful trees known to the ancient Jews, the olive tree is significant for several reasons in the Bible. Its importance in Israel is expressed in the parable of Jotham in Judges 9:8–9: “One day the trees went out to anoint a king for themselves. They said to the olive tree, ‘Be our king.’ But the olive tree answered, ‘Should I give up my oil, by which both gods and humans are honored, to hold sway over the trees?’”
Rather common in the Holy Land, the olive tree is a multi-branched evergreen with a knotted trunk, smooth, ash-colored bark, and oblong, leathery leaves that are silvery green. Mature, cultivated olive trees grow to 20 or more feet in height and produce small flowers of yellow or white around the first of May. When the blooms begin to fall, olives, the fruit of the tree, start to form. At first, the fruit is green but turns to a deep, blue-black or dark green color when the olives are fully ripened and harvested in early fall.
In the ancient Near East, olive trees were an essential source of food (Nehemiah 9:25), lamp oil (Exodus 27:20), medicine (Isaiah 1:6; Luke 10:34), anointing oil (1 Samuel 10:1; 2 Kings 9:3), sacrificial oil (Leviticus 2:4; Genesis 28:18), and wood for furniture (1 Kings 6:23, 31–33).
An extremely slow-growing plant, the olive tree requires years of patient labor to reach full fruitfulness. Being well-suited to grow in the Mediterranean climate, the olive tree played a significant role in the region’s economy. The outer, fleshy part of the oval-shaped fruit is what yields the highly valuable commodity of olive oil. Still today, olive oil is considered good for health.
The olive tree and olive branch have been symbols of peace and reconciliation ever since the account of Noah’s flood. When the dove brought Noah “a plucked olive leaf in its beak,” the olive branch represented new life sprouting on the earth (Genesis 8:11). The olive tree was alive and growing. The promise of the dove’s olive branch was a new beginning for humanity, peace and reconciliation with God, renewal, and revival. The slow and hearty growth of the olive tree also implies establishment and peace. Some of the oldest olive trees in the world still grow today in the Garden of Gethsemane on the Mount of Olives.
The flowering olive tree is a symbol of beauty and abundance in the Bible. The tree’s fruitfulness and ability to thrive suggests the model of a righteous person (Psalm 52:8; Hosea 14:6), whose children are described as “vigorous young olive trees” (Psalm 128:3, NLT). Olive oil was also used in the anointing and coronation of kings, making it an emblem of sovereignty.
Olive tree oil is symbolic of the anointing of the Holy Spirit, as it was used as the carrier for a mixture of spices that made up the holy anointing oil. In Zechariah 4, the prophet has a vision of two olive trees standing on either side of a solid gold lampstand. The olive trees supply the oil that fuels the lamps. The two olive trees represent Zerubbabel and Joshua, the governor and high priest. The Lord encourages them not to trust in financial or military resources, but in the power of God’s Holy Spirit working through them (verse 6). As in other Old Testament analogies, God’s Holy Spirit is represented by the oil of the olive tree.
The process by which olives are beaten and crushed to produce olive oil contains spiritual significance as well. Jesus Christ was beaten and crushed on the cross so that His Holy Spirit would be poured out on the church after His ascension to heaven. In essence, Jesus Christ is God’s olive tree, and the Holy Spirit, His olive oil. It is not mere coincidence that Christ’s agonized prayer, just before His arrest, occured in Gethsemane, a place of many olive trees and whose name means “olive press.”
God uses the imagery of an olive tree in Jeremiah 11:16–17 to remind His people of the covenant relationship He has with them. God’s people (the nation of Israel) are depicted as an olive tree and God as the farmer. He planted them as a beautiful olive tree but warned He would cut them down if they disobeyed His laws and worshiped false gods. The apostle Paul makes use of this imagery to teach a lesson to Gentile believers in Romans 11:17–24. Paul chooses the cultivated olive tree to portray Israel and the wild olive tree to represent Gentile believers. The cultivated olive tree is pruned and nurtured so that it bears much fruit. The fruitless, ineffective branches are trimmed and discarded, but the root remains intact. God has preserved the holy root of Israel and pruned off the worthless branches.
The Gentiles, represented by the wild olive tree in Romans 11, have been grafted into the cultivated olive root. As a wild olive tree, their root was weak. Their branches were incapable of bearing fruit until they were grafted into the nourishing, life-sustaining root of the cultivated olive tree. Gentile believers now share in Israel’s blessings, but Paul warns, “Do not boast that you are better than those branches. But if you do boast—you do not sustain the root, but the root sustains you” (CSB). Paul wants Gentile believers to understand that they have not replaced Israel. God has done a beautiful thing for the Gentiles, but Israel is still God’s chosen nation and the source of the riches of salvation that the Gentiles now enjoy.
Jesus Christ, Israel’s Messiah, is the root of Jesse, or the root of the cultivated olive tree. From Him, Israel and the Church draw their life.
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).
Prepare the Way for the LORD
(Matthew 3:1–12; Mark 1:1–8; Luke 3:1–20; John 1:19–28)
1“Comfort, comfort My people,”
says your God.
2“Speak tenderly to Jerusalem,
and proclaim to her
that her forced labor has been completed;
her iniquity has been pardoned.
For she has received from the hand of the LORD
double for all her sins.”
3A voice of one calling:
“Prepare the way for the LORD in the wilderness;a
make a straight highway for our God in the desert.b
4Every valley shall be lifted up,
and every mountain and hill made low;
the uneven ground will become smooth,
and the rugged land a plain.c
5And the glory of the LORD will be revealed,
and all humanity together will see it.”
For the mouth of the LORD has spoken.
The Enduring Word
(1 Peter 1:22–25)
6A voice says, “Cry out!”
And I asked, “What should I cry out?”
“All flesh is like grass,
and all its glory like the flowers of the field.
7The grass withers and the flowers fall
when the breath of the LORD blows on them;
indeed, the people are grass.
8The grass withers and the flowers fall,
but the word of our God stands forever.”
Here Is Your God!
(Romans 11:33–36)
9Go up on a high mountain,
O Zion, herald of good news.
Raise your voice loudly,
O Jerusalem, herald of good news.
Lift it up,
do not be afraid!
Say to the cities of Judah,
“Here is your God!”
10Behold, the Lord GOD comes with might,
and His arm establishes His rule.
His reward is with Him,
and His recompense accompanies Him.
11He tends His flock like a shepherd;
He gathers the lambs in His arms
and carries them close to His heart.
He gently leads the nursing ewes.
12Who has measured the waters in the hollow of his hand,
or marked off the heavens with the span of his hand?
Who has held the dust of the earth in a basket,
or weighed the mountains on a scale
and the hills with a balance?
13Who has directed the Spirit of the LORD,
or informed Him as His counselor?
14Whom did He consult to enlighten Him,
and who taught Him the paths of justice?
Who imparted knowledge to Him
and showed Him the way of understanding?
15Surely the nations are like a drop in a bucket;
they are considered a speck of dust on the scales;
He lifts up the islandsi like fine dust.
16Lebanon is not sufficient for fuel,
nor its animals enough for a burnt offering.
17All the nations are as nothing before Him;
He regards them as nothingness and emptiness.
18To whom will you liken God?
To what image will you compare Him?
19To an idol that a craftsman casts
and a metalworker overlays with gold
and fits with silver chains?
20One lacking such an offering
chooses wood that will not rot.
He seeks a skilled craftsman
to set up an idol that will not topple.
21Do you not know?
Have you not heard?
Has it not been
declared to you from the beginning?
Have you not understood since the foundation of the earth?
22He sits enthroned above the circle of the earth;
its dwellers are like grasshoppers.
He stretches out the heavens like a curtain,
and spreads them out like a tent to dwell in.
23He brings the princes to nothing
and makes the rulers of the earth meaningless.
24No sooner are they planted, no sooner are they sown,
no sooner have their stems taken root in the ground,
than He blows on them and they wither,
and a whirlwind sweeps them away like stubble.
“To whom will you liken Me,
or who is My equal?” asks the Holy One.
Lift up your eyes on high:
Who created all these?
He leads forth the starry host by number;
He calls each one by name.
Because of His great power and mighty strength,
not one of them is missing.
Why do you say, O Jacob,
and why do you assert, O Israel,
“My way is hidden from the LORD,
and my claim is ignored by my God”?
Do you not know?
Have you not heard?
The LORD is the everlasting God,
the Creator of the ends of the earth.
He will not grow tired or weary;
His understanding is beyond searching out.
He gives power to the faint
and increases the strength of the weak.
Even youths grow tired and weary,
and young men stumble and fall.
But those who wait upon the LORD will renew their strength;
they will mount up with wings like eagles;
they will run and not grow weary,
they will walk and not faint.
Love
1If I speak in the tongues of men and of angels, but have not love, I am only a ringing gong or a clanging cymbal. 2If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have absolute faith so as to move mountains, but have not love, I am nothing. 3If I give all I possess to the poor and exult in the surrender of my body, but have not love, I gain nothing.
4Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5It is not rude, it is not self-seeking, it is not easily angered, it keeps no account of wrongs. 6Love takes no pleasure in evil, but rejoices in the truth. 7It bears all things, believes all things, hopes all things, endures all things.
Love never fails.
But where there are prophecies, they will cease; where there are tongues, they will be restrained; where there is knowledge, it will be dismissed.9For we know in part and we prophesy in part,
but when the perfect comes, the partial passes away.
11When 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. 12Now 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.
13And now these three remain: faith, hope, and love; but the greatest of these is love.
Jesus and Nicodemus
(Genesis 22:1–10; Romans 5:6–11)
1Now there was a man of the Pharisees named Nicodemus, a leader of the Jews.2He came to Jesus at night and said, “Rabbi, we know that You are a teacher who has come from God. For no one could perform the signs You are doing if God were not with him.”
3Jesus replied, “Truly, truly, I tell you, no one can see the kingdom of God unless he is born again.a”
4“How can a man be born when he is old?” Nicodemus asked. “Can he enter his mother’s womb a second time to be born?”
5Jesus answered, “Truly, truly, I tell you, no one can enter the kingdom of God unless he is born of water and the Spirit. 6Flesh is born of flesh, but spirit is born of the Spirit.
7Do not be amazed that I said, ‘You must be born again.’ The wind blows where it wishes. You hear its sound, but you do not know where it comes from or where it is going. So it is with everyone born of the Spirit.”
9“How can this be?” Nicodemus asked.
10“You are Israel’s teacher,” said Jesus, “and you do not understand these things?
11Truly, truly, I tell you, we speak of what we know, and we testify to what we have seen, and yet you people do not accept our testimony.
12If I have told you about earthly things and you do not believe, how will you believe if I tell you about heavenly things? 13No one has ascended into heaven except the One who descended from heaven—the Son of Man.c 14Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, 15that everyone who believes in Him may have eternal life.
16For God so loved the world that He gave His one and onlye Son, that everyone who believes in Him shall not perish but have eternal life. 17For God did not send His Son into the world to condemn the world, but to save the world through Him.18Whoever believes in Him is not condemned, but whoever does not believe has already been condemned, because he has not believed in the name of God’s one and only Son.
19And this is the verdict: The Light has come into the world, but men loved the darkness rather than the Light because their deeds were evil. 20Everyone who does evil hates the Light, and does not come into the Light for fear that his deeds will be exposed. 21But whoever practices the truth comes into the Light, so that it may be seen clearly that what he has done has been accomplished in God.”
(Isaiah 40:1–5; Matthew 3:1–12; Mark 1:1–8; Luke 3:1–20)
19And this was John’s testimony when the Jews of Jerusalem sent priests and Levites to ask him,
“Who ARE you?”
20He did not refuse to confess, but openly declared,
“I am not the Christ.”
21“Then who are you?” they inquired. “Are you Elijah?”
He said, “I am not.”
“Are you the Prophet?”
He answered, “No.”
22So they said to him, “Who are you? We need an answer for those who sent us. What do you say about yourself?”
23John replied in the words of Isaiah the prophet:
“I am a voice of one calling in the wilderness,
‘Make straight the way for the Lord.’”
24Then the Pharisees who had been sent 25asked him, “Why then do you baptize, if you are not the Christ, nor
Elijah, nor the Prophet?”
26“I baptize withg water,” John replied, “but among you stands One you do not know. 27He is the One who comes after me, the straps of whose sandals I am not worthy to untie.”
28All this happened at Bethany beyond the Jordan, where John was baptizing.
Jesus the Lamb of God
(Matthew 3:13–17; Mark 1:9–11; Luke 3:21–22)
29The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! 30This is He of whom I said, ‘A man who comes after me has surpassed me because He was before me.’ 31I myself did not know Him, but the reason I came baptizing with water was that He might be revealed to Israel.”
32Then John testified, “I saw the Spirit descending from heaven like a dove and resting on Him. 33I myself did not know Him, but the One who sent me to baptize with water told me, ‘The man on whom you see the Spirit descend and rest is He who will baptize with the Holy Spirit.’ 34I have seen and testified that this is the Son of God.
God’s great and precious promises:
their source
Peter says these promises stem from
God’s “glory and goodness”
(2 Peter 1:3).
He has made promises to His people in His Word
because
He is glorious and because He is good
God’s great and precious promises: their recipients. Peter is writing to those who have received faith in the Savior (2 Peter 1:1). In verse 3, Peter refers to them as being “called” by God. The promises of God’s Word benefit believers in Jesus Christ.
God’s great and precious promises: their description. The promises God has made to His children are “great” or, as some translations say, “magnificent.” Not only that, but they are “very” great. And they are “precious”; that is, God’s promises are of inexpressible value. What God has promised is exceedingly magnificent and of the utmost worth.
In John 7:38, Jesus makes a promise using a metaphor: “Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.” The statement comes at a key moment during the Feast of Booths. In the Gospels, Jesus had much to say about the idea of water and new life.
Earlier, Jesus had told Nicodemus that one had to be born of water and the Spirit in order to enter the kingdom of God (John 3:5). Jesus’ reference to water here was an allusion either to physical birth or to the Jewish concept of washing as a symbol of spiritual cleansing (see Ezekiel 36:25). In John 4:10 Jesus tells the Samaritan woman that He could give her “living water.” This was in contrast to the physical water that the Samaritan woman came to the well to retrieve. That physical water would run out, and she would need to continually return to get more. But Jesus offered the woman water that would never run out—water that would become within the believer “a spring of water welling up to eternal life” (John 4:14).
In John 7, Jesus was in Jerusalem for the Feast of Booths, or the Feast of Tabernacles. John relates what happened and provides commentary: “On the last and greatest day of the festival, Jesus stood and said in a loud voice, ‘Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.’ By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified” (verse 37–39). So, during the feast Jesus offered Himself as the source of the water of life. At the same time, He was signaling the fulfillment of Isaiah 12:3, “With joy you will draw water from the wells of salvation” and pointing to Himself as the water-giving rock in the wilderness (see 1 Corinthians 10:4). Anyone could come to Him and receive the Holy Spirit and the never-ending life He provides.
The timing of Jesus’ offer of living water was perfect. One of the rites performed during the Feast of Booths involved water. Every morning for seven days, a priest led a procession with music from the temple to the nearby pool of Siloam. There the priest filled a golden container with water and carried it back to the temple as the people rejoiced. At the altar, the priest poured the water out, while another priest poured a drink-offering of wine on the other side of the altar. During the libation the people sang the Hallel (Psalms 113—118). On the eighth and final day, according to some sources, the water-pouring ceremony was not repeated. It was during that time—the one day when there was no water—that Jesus stood up in the temple and shouted the news that He Himself was the source of living water. The effect would have been profound. Here was the Messiah, offering “water,” conspicuous in its absence, that stood for the Holy Spirit and eternal life. All that was needed was to come to Jesus in faith.
After offering living water, Jesus adds that rivers of living water would flow from the heart of the believer (John 7:38). Here Jesus alludes to Isaiah 55:1 and Isaiah 58:11—passages that similarly present the Messianic hope in terms of life-giving water (cf. Exodus 17:1–6; Psalm 78:15–16; 105:40–41; Proverbs 18:4; Isaiah 12:3; Ezekiel 47:1–11; and Zechariah 14:8). In stating that rivers of living water would flow from believers, Jesus was claiming to be the fulfillment of Scripture’s water allusions and prophecies. Because He is the Life-giver, those who believe in Him will have eternal life within them and no longer need to seek for life from external sources.
God puts His Spirit within each believer (Romans 8:9), and each believer has eternal life (John 6:47) and the evidence of life (in the Holy Spirit) within. It is in that sense that “rivers of living water” flow from the hearts of believers. Commentator Joseph Benson wrote that the believer “shall receive spiritual blessings, or communications of divine grace, in so great an abundance, that he shall not only be refreshed and comforted himself, but shall be instrumental in refreshing and comforting others” (Benson Commentary on the Old and New Testaments).
Paul describes how, in love, Christ sanctifies His church, washing her with the water of His word (Ephesians 5:25–26). The writer of Hebrews continues the theme, noting that our hearts are sprinkled and “our bodies washed with pure water” (Hebrews 10:22). Peter adds that believers are cleansed as if by water (1 Peter 3:20–21). Finally, in a beautiful portrayal of Jesus’ ministry, John says that the Lamb would be the Shepherd, leading His people to the water of life (Revelation 7:17). This is reminiscent of David’s song of Psalm 23 in which the Shepherd leads David beside quiet waters and restores his soul (Psalm 23:2–3). Jesus is the One who freely gives eternal life. “If you . . . know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!” (Luke 11:13).
Rejoice in the Lord
1Therefore, my brothers, whom I love and long for, my joy and crown, that is how you must stand firm in the Lord, my beloved.
2I urge Euodia and Syntyche to agree with each other in the Lord. 3Yes, and I ask you, my true yokefellow,a to help these women who have contended at my side for the gospel, along with Clement and the rest of my fellow workers, whose names are in the Book of Life.
4Rejoice in the Lord always. I will say it again: Rejoice! 5Let your gentleness be apparent to all. The Lord is near.
6Be anxious for nothing, but in everything, by prayer and petition, with thanksgiving, present your requests to God. 7And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
8Finally, brothers, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think on these things. 9Whatever you have learned or received or heard from me, or seen in me, put it into practice. And the God of peace will be with you.
Cast Your Cares on Him
5Young men, in the same way, submit yourselves to your elders. And all of you, clothe yourselves with humility
toward one another, because,
“God opposes the proud,
but gives grace to the humble.”
6Humble yourselves, therefore, under God’s mighty hand, so that in due time He may exalt you. 7Cast all your anxiety on Him, because He cares for you.
The saying “my yoke is easy and my burden is light” is part of a larger passage (Matthew 11:28–30), in which Jesus tells all who are weary and burdened to come to Him for rest. He isn’t speaking here of physical burdens. Rather, it was the heavy burden of the system of works that the Pharisees laid on the backs of the people that Jesus was offering to relieve. Later on in Matthew’s Gospel, Jesus will rebuke the Pharisees for laying heavy burdens on the shoulders of the people (Matthew 23:4).
What makes Jesus’ yoke easy and His burden light is that in Jesus’ own active obedience (i.e., His perfect fulfillment of the Law of God), He carried the burden that we were meant to carry. His perfect obedience is applied (imputed) to us through faith, just as His righteousness was exchanged for our sin at the cross (2 Corinthians 5:21). Our obedience to Jesus then becomes our “spiritual worship” (Romans 12:1). Furthermore, we are indwelt by the Holy Spirit who works in our lives to mold us into the image of Christ, thereby making the yoke of Jesus easy and His burden light. The life lived by faith is a much lighter yoke and a much easier burden to carry than the heavy and burdensome yoke of self-righteousness under which some continually strive to make themselves acceptable to God through works.
Christians are saved by grace through faith (Ephesians 2:8-9), and we walk in faith (2 Corinthians 5:7). Only by faith in Christ are we made righteous (Romans 5:19). Paul further expounds on this truth in Galatians 2:16, saying, “We know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” It is Christ’s righteousness that saves us, and the only way to receive that gift is to trust in Him. “Whoever believes in the Son has eternal life” (John 3:36).
Romans 12:21 says, “Do not be overcome by evil, but overcome evil with good.” This verse follows exhortations such as “Bless those who persecute you” (verse 14) and “Do not repay anyone evil for evil” (verse 17). The theme of the passage is how to love with sincerity (verse 9), and the instructions require us to set aside our natural inclinations. God’s way always challenges our fleshly nature and calls us to live at a higher level by the Spirit’s power. The human way is to curse those who curse us and try to overcome evil with more evil. But, according to Romans 12:21, we can only overcome evil with good. God’s goodness is stronger than any evil.
Jesus was the perfect example of overcoming evil with good: “When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly” (1 Peter 2:23). In submitting Himself to the evil of His captors, He conquered sin, Satan, and death (Ephesians 4:8–10). Evil thought it won that day when it nailed Christ to the cross. But because Jesus was fully surrendered to the will and plan of His Father, the Son of God overcame their evil with good. Though the actions against Christ were in themselves evil, Jesus’ death and later resurrection overcame that evil by purchasing forgiveness and eternal life for everyone who would believe (John 1:12; 3:16–18; 20:31).
We overcome evil the same way, with good. The Lord says that vengeance belongs to Him and He will repay (Hebrews 10:30). We can entrust ourselves to God, just like Jesus did, and know that He will work even those evil acts committed against us for our good (Genesis 50:20; Romans 8:28). When we refuse to respond in kind to those who would persecute us, their evil actions stand alone, whereas retaliation brings us down to the level of the instigators. When two people are fighting, and one is clearly attacking the other, evil is highlighted for all to see. When we return a soft word, a kindness, or generosity to someone who has wronged us, we leave the perpetrator alone in his evil.
Proverbs 25:21–22 says, “If your enemy is hungry, give him food to eat; if he is thirsty, give him water to drink. In doing this, you will heap burning coals on his head, and the Lord will reward you.” Paul quotes this passage in Romans 12:20, just before his command to “overcome evil with good.” To “heap burning coals on his head” probably refers to the natural response of the enemy to kindness. Nothing makes us feel more shamed and embarrassed by our actions than someone reacting to our hurtful behavior with gentle forgiveness. Kindness in the face of unkindness demonstrates the stark contrast between the two. The goal of a gentle reaction to the enemy is not to embarrass or get the last word but to help facilitate repentance in the evildoer.
If we remember a few key things, we are on our way to overcoming evil with good:
1. I am not the judge; God is. He will do what is right (Genesis 18:25).
2. As a Christian, my response to evil should not copy the world’s behavior but reflect Christ, who is in me (Romans 12:1–2).
3. Keeping my eyes on Jesus helps me know how to respond when I am treated poorly (Hebrews 12:2).
4. God is always watching and evaluating my choices, and He wants to reward me for obeying Him (Matthew 5:43–48).
Jesus reminded the Pharisees that Satan cannot drive out Satan (Matthew 12:25–28). Likewise, evil cannot drive out evil. An evil response only doubles the evil. When we respond to evil in humility and grace, we are proving that good triumphs over wickedness. We cannot stop people from doing evil, but they cannot force us to participate with them. It takes no power, might, or wisdom to retaliate against evildoers. But returning good for evil is one of the greatest demonstrations of strength.
Everyone has been wronged, offended, and sinned against at some point. How are Christians to respond when such offenses occur against them? According to the Bible, we are to forgive others. Ephesians 4:32 declares, “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” Similarly, Colossians 3:13 proclaims, “Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you.” The key in both Scriptures is that we are to forgive fellow believers as God has forgiven us. Why do we forgive? Because we have been forgiven! Our forgiveness of others should reflect God’s forgiveness of us.
In order to forgive those who sin against us, we must first of all understand God’s forgiveness. God does not just forgive everyone automatically with no preconditions—if He did, there would be no lake of fire in Revelation 20:14–15. Forgiveness, properly understood, involves repentance on the sinner’s part and love and grace on God’s part. The love and grace are there, but the repentance is often lacking. So, the Bible’s command for us to forgive one another does not mean we ignore sin. It means we gladly, gracefully, lovingly extend forgiveness to those who repent. We are always willing to forgive when given the opportunity. Not just seven times, but “seventy times seven” times (Matthew 18:22, KJV). Refusing to forgive a person who requests it demonstrates resentment, bitterness, and anger, none of which are the traits of a true Christian.
To forgive those who sin against us requires patience and forbearance. The church has the command to “be patient with everyone” (1 Thessalonians 5:14). We should be able to overlook personal slights and minor offenses. Jesus said, “If anyone slaps you on the right cheek, turn to them the other cheek also” (Matthew 5:39). Not every “slap in the face” needs a response.
To forgive those who sin against us requires the transformational power of God in our lives. There is something deep within fallen human nature that thirsts for revenge and urges retaliation in kind. We naturally want to inflict the same type of injury on the one who injured us—an eye for an eye seems only fair. In Christ, however, we have been given the power to love our enemies, do good to the haters, bless the cursers, and pray for the abusers (see Luke 6:27–28). Jesus gives us a heart that is willing to forgive and will work to that end.
Forgiving those who sin against us is made easier when we consider the extent to which God forgives our transgressions. We who have been lavished with grace have no right to withhold grace from others. We have sinned against God infinitely more than any person can sin against us. Jesus’ parable in Matthew 18:23–35 is a powerful illustration of this truth.
God promises that, when we come to Him asking for forgiveness, He freely grants it (1 John 1:9). The grace we extend to those who seek our forgiveness should be just as readily available (Luke 17:3–4).
Matthew 7 is part of what is commonly called the Sermon on the Mount. It’s a description of the truly righteous life, an outlining of “the law of Christ” (1 Corinthians 9:21, ESV). When Jesus says, “Ask and it will be given to you,” continual prayer is in view (Matthew 7:7a). Prayer is how we communicate our needs and desires to God. Of course, God, being omniscient, knows what Christians need whether they ask or not, but prayer is the means God has chosen to bring about those answers (James 4:2b).
Jesus is not saying that believers always get what they ask for—wrong motives, for example, will hinder answers to prayer (James 4:3). However, the more time a Christian spends in communion with God, the more he or she will know what to ask for in accordance with God’s will. Prayer, in and of itself, does not produce sanctification (an increasing holiness in a believer’s life), but it does show a dependence on God for needs that can be met no other way. God is always pleased with such displays of faith. It is only faith in what God can do, and what Christ has done, that brings about true sanctification, not an artificial self-righteousness (Hebrews 11:6).
Jesus went on to say, “Seek, and you will find” (Matthew 7:7b). What is it believers ought to be seeking? It is God Himself! “You have said, ‘Seek my face.’ My heart says to you, ‘Your face, Lord, do I seek’” (Psalm 27:8). “The young lions suffer want and hunger; but those who seek the Lord lack no good thing” (Psalm 34:10). “Seek the Lord and his strength; seek his presence continually!” (Psalm 105:4). “Blessed are those who keep his testimonies, who seek him with their whole heart” (Psalm 119:2). God is not hiding from His children. His heart’s desire is for us to persistently and passionately look for Him all around us, and when we do, He promises He will be found (Proverbs 8:17). Seeking is a matter of paying attention with an engaged mind and acute awareness.
Earlier in the Sermon on the Mount, Jesus said to “seek first his kingdom and his righteousness” (Matthew 6:33). Seeking God’s kingdom means putting God’s plan before our own; seeking God’s righteousness means setting a priority on personal holiness and desiring to be sanctified.
Jesus then said, “Knock and the door will be opened to you” (Matthew 7:7c). Here, the Lord uses a metaphor for the action a desire produces. If a person needs something from someone behind a door, the most natural thing to do is knock—and keep knocking until the door is opened and the desire is met. In the same way, a believer should pray in faith for God’s provision and be persistent in prayer (see Luke 18:1).
Ask, seek, knock. Notice the three different senses being considered here. Asking is verbal; Christians are to use their mouths and petition God for their needs and desires. And believers are to seek with their minds—this is more than asking; it is a setting of priorities and a focusing of the heart. To knock involves physical movement, one in which the Christian takes action. Although asking and seeking are of great importance, they would be incomplete without knocking. The apostle John said Christians ought not to love in word alone but with actions also (1 John 3:18). In the same way, it’s good to pray and seek God, but if one does not also act in ways that are pleasing to God, all is for naught. It’s no accident that Jesus said believers should love God with all their heart, soul, strength, and mind (Luke 10:27).
The commands are followed by promises: “Everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened” (Matthew 7:8). God delights in the prayer of faith, and He promises to give us what we need.
The truth will set you free” is a common saying in academic circles that want to promote academic freedom and the power of learning. Many universities have this statement emblazoned on a sign near the entrance of a building. But “the truth will set you free” did not originate in academia; Jesus said it in John 8:32. In context, Jesus’ statement has nothing to do with classroom learning. In fact, John 8:32 speaks of a higher form of knowledge than is capable of being learned in a classroom.
Jesus had just finished a speech at the temple where He delineated differences between Himself and His listeners. “You are from below; I am from above. You are of this world; I am not of this world. I told you that you would die in your sins; if you do not believe that I am he, you will indeed die in your sins” (John 8:23–24). The result of Jesus’ message was that “even as he spoke, many believed in him” (verse 30). Then, in verse 31, Jesus begins to speak just to those who had believed.
“Jesus said, ‘If you hold to my teaching, you are really my disciples’” (John 8:31). True discipleship is more than intellectual assent; those who are “really” followers of Christ will “hold to” His Word. That means they will not only accept His teachings as truth, but they will also obey His teachings. Action is proof of faith (cf. James 2:17).
True disciples of Jesus believe that He speaks the truth about God and the Scriptures. They also know that He is who He claims to be. Back in verse 25, the people asked Jesus who He was, and He responded, “Just what I have been telling you from the beginning.” There may be a tinge of exasperation in His response; He had repeatedly made known that He was the Messiah, the one they had anticipated for many years.
Verse 32 begins with, “Then you will know the truth.” “You” refers to those who are true disciples of Jesus. True disciples will know the truth. More than that, their eyes are opened to a greater understanding of the truth (cf. 1 John 5:20).
Jesus is the Truth (John 14:6). Knowing the Truth will set one at liberty—free from sin, free from condemnation, and free from death (Romans 6:22; 8:1–2). Jesus came to proclaim liberty to the captives (Luke 4:18). “Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God” (1 Peter 2:16, ESV).
I am the way and the truth and the life” is one of the seven “I Am” statements of Jesus. On the last night before His betrayal and death, Jesus was preparing His disciples for the days ahead. For over three years, these men had been following Jesus and learning from His teaching and example. They had placed their hopes in Him as the Messiah, the promised deliverer, yet they still didn’t understand how He was going to accomplish that deliverance. After the Last Supper, Jesus began speaking about His departure, which led to questions from His disciples.
In John 13:33, Jesus said, “My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come.” This prompted Peter to ask where He was going (verse 36). Peter and the others did not understand that Jesus was speaking of His death and ascension to heaven. Jesus’ response was, “Where I am going, you cannot follow now, but you will follow later.” Peter was still misunderstanding and declared that he would follow Jesus anywhere and even lay down His life if necessary. As Jesus patiently continued to teach His disciples, He began speaking more plainly about heaven, describing the place He was going to prepare for them (John 14:2–3). Then Jesus said, “You know the way to the place where I am going” (verse 4). Speaking for the others, Thomas said they did not know where He was going, so how could they know how to follow Him there? It was in answer to this question that Jesus uttered one of the seven famous “I am” statements.
I am – In the Greek language, “I am” is a very intense way of referring to oneself. It would be comparable to saying, “I myself, and only I, am.” Several other times in the Gospels we find Jesus using these words. In Matthew 22:32 Jesus quotes Exodus 3:6, where God uses the same intensive form to say, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” In John 8:58, Jesus said, “Truly, truly I say unto you, before Abraham was, I am.” The Jews clearly understood Jesus to be calling Himself God because they took up stones to stone Him for committing blasphemy in equating Himself with God. In Matthew 28:20, as Jesus gave the Great Commission, He gave it emphasis by saying, “I am with you always, to the end of the age.” When the soldiers came seeking Jesus in the garden the night before His crucifixion, He told them, “I am he,” and His words were so powerful that the soldiers fell to the ground (John 18:4–6). These words reflect the very name of God in Hebrew, Yahweh, which means “to be” or “the self-existing one.” It is the name of power and authority, and Jesus claimed it as His own.
The way – Jesus used the definite article to distinguish Himself as “the only way.” A way is a path or route, and the disciples had expressed their confusion about where He was going and how they could follow. As He had told them from the beginning, Jesus was again telling them (and us) “follow me.” There is no other path to heaven, no other way to the Father. Peter reiterated this same truth years later to the rulers in Jerusalem, saying about Jesus, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12). The exclusive nature of the only path to salvation is expressed in the words “I am the way.”
The truth – Again Jesus used the definite article to emphasize Himself as “the only truth.” Psalm 119:142 says, “Your law is the truth.” In the Sermon on the Mount, Jesus reminded His listeners of several points of the Law, then said, “But I say unto you . . .” (Matthew 5:22, 28, 32, 34, 39, 44), thereby equating Himself with the Law of God as the authoritative standard of righteousness. In fact, Jesus said that He came to fulfill the Law and the prophets (Matthew 5:17). Jesus, as the incarnate Word of God (John 1:1) is the source of all truth.
The life – Jesus had just been telling His disciples about His impending death, and now He was claiming to be the source of all life. In John 10:17–18, Jesus declared that He was going to lay down His life for His sheep, and then take it back again. He spoke of His authority over life and death as being granted to Him by the Father. In John 14:19, He gave the promise that “because I live, you also will live.” The deliverance He was about to provide was not a political or social deliverance (which most of the Jews were seeking), but a true deliverance from a life of bondage to sin and death to a life of freedom in eternity.
In these words, Jesus was declaring Himself the great “I Am,” the only path to heaven, the only true measure of righteousness, and the source of both physical and spiritual life. He was staking His claim as the very God of Creation, the Lord who blessed Abraham, and the Holy One who inhabits eternity. He did this so the disciples would be able to face the dark days ahead and carry on the mission of declaring the gospel to the world. Of course, we know from Scripture that they still didn’t understand, and it took several visits from their risen Lord to shake them out of their disbelief. Once they understood the truth of His words, they became changed people, and the world has never been the same.
In John 14:17, Jesus says, “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” (ESV). Because the ESV capitalizes Spirit, modern readers can easily infer that the spirit in question is the Holy Spirit. To understand why Jesus refers to the Holy Spirit as the “Spirit of truth,” let us review the context of John 14.
The Greek term translated as “Helper” (John 14:16, 26; 15:26; 16:7) is paráklētos. The form of this word is passive and means “one who is called alongside.” At the Son’s request, the Father will send another Helper to encourage and exhort the disciples.
John’s use of the term another implies that the disciples already had a helper—the one who would soon depart from the earth. Although the Gospel writers never explicitly refer to Jesus as a paráklētos, the term is applied to Him in 1 John 2:1. Thus, in the context of John 14:16, Jesus promises to send His disciples a helper of the same type, and that helper would continue the ministry that Jesus began.
In John 14:17, the identity of the helper is now revealed: He is the Spirit of truth (cf. John 15:26; 16:13). The Spirit of truth is God the Holy Spirit, the third Person of the Trinity. The Father will send the Spirit to come alongside the disciples. He is called the Spirit of truth because He bears witness to the truth of Jesus Christ (see John 14:6).
In contrast to the work of the Holy Spirit is the work of the devil, a being who does not hold “to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies” (John 8:44). Because the unbelieving world remains ensnared by satanic falsehoods, they cannot receive the Spirit of truth (cf. 1 Corinthians 2:14). Tragically, unbelievers prefer to walk by sight and not by faith, failing to understand that sight guarantees nothing.
At the moment of His baptism, Jesus received the Holy Spirit: John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him” (John 1:32, ESV). So, in a sense, the Spirit of truth was already withthe disciples. Following the departure of Jesus, however, the disciples will know the Spirit more intimately because He would be in them (cf. Romans 8:9–11 and Ephesians 1:13–14).
Before the disciples began their ministry, Jesus instructed them to remain in Jerusalem for the promised Holy Spirit: “And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, ‘you heard from me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now’” (Acts 1:4–5, ESV). Once the Holy Spirit came upon them, they were fully equipped to proclaim the gospel of Jesus Christ (verse 8).
Believers should be thankful that the Spirit of truth is with us, in us, and upon us. For, without His guidance and light, we could not distinguish truth from error.
For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8–9). The statement has three parts— salvation, grace, and faith—and they are equally important. The three together constitute a basic tenet of Christianity.
The word salvation is defined as “the act of being delivered, redeemed, or rescued.”
The Bible tells us that, since the fall of Adam and Eve in the Garden of Eden, each person is born in sin inherited from Adam: “Sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned” (Romans 5:12). Sin is what causes all of us to die. Sin separates us from God, and sin destines each person to eternal separation from Him in hell. What each of us needs is to be delivered from that fate. In other words, we need salvation from sin and its penalty.
How are we saved from sin? Most religions throughout history have taught that salvation is achieved by good works. Others teach that acts of contrition (saying we are sorry) along with living a moral life is the way to atone for our sin. Sorrow over sin is certainly valuable and necessary, but that alone will not save us from sin. We may repent of our sins, also valuable and necessary, and determine to never sin again, but salvation is not the result of good intentions.
The grace of God is His undeserved favor bestowed on those He has called to salvation through His love (Ephesians 2:4–5). It is His grace that saves us from sin. We are “justified freely by his grace through the redemption that came by Christ Jesus” (Romans 3:24). Being justified, we are vindicated and determined to be sinless in the eyes of God. Our sin no longer separates us from Him and no longer sentences us to hell. Grace is not earned by any effort on our part; otherwise, it could not be called grace. Grace is free. If our good works earned salvation, then God would be obligated to pay us our due. But no one can earn heaven, and God’s blessings are not His obligation; they flow from His goodness and love. No matter how diligently we pursue works to earn God’s favor, we will fail. Our sin trips us up every time. “By the deeds of the law no flesh will be justified in His sight” (Romans 3:20, NKJV).
The means God has chosen to bestow His grace upon us is through faith. “Now faith is being sure of what we hope for and certain of what we do not see” (Hebrews 11:1). Salvation is obtained by faith in God’s Son, Jesus Christ, in what He has done—specifically, His death on the cross and His resurrection. But even faith is not something we generate on our own. Faith, as well as grace, is the gift of God (Ephesians 2:8). He bestows saving faith and saving grace upon us in order to redeem us from sin and deliver us from its consequences. So God saves us by His grace through the faith He gives us. Both grace and faith are gifts. “Salvation belongs to the LORD” (Psalm 3:8, ESV).
By grace, we receive the faith that enables us to believe that He has sent His Son, Jesus Christ, to die on the cross and provide the salvation we cannot achieve on our own. Jesus, as God in flesh, is the “author and perfecter of our faith” (Hebrews 12:2).
Just like the author of a book creates it from scratch, Jesus Christ wrote the story of our redemption from beginning to end. “For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will—to the praise of his glorious grace, which he has freely given us in the One he loves” (Ephesians 1:4–6).
The Lord died for our sins and rose for our justification, and He forgives, freely and fully, those who accept His gift of grace in Christ—and that acceptance comes through faith. This is the meaning of salvation by grace through faith.
By referring to Himself as the
True Shepherd,
Jesus was invoking imagery that would have been familiar to His hearers. He used the symbols of sheep and their shepherd several times, referring to Himself as not only the “True” Shepherd, but the Good Shepherd (John 10:11), and the Door of the sheep (John 10:7).
The three declarations in John 10 present a complete picture of the Lord who is our Shepherd (Psalm 23).
In order to understand what Jesus intended to convey with sheep/shepherd imagery, we must understand the Middle Eastern shepherd of biblical times. His job was a dirty and dangerous one. Many times all the shepherd had to fight off lions and other wild animals was a staff with a crook. He willingly put his life on the line for his flock. At night, he would put the flock in a makeshift pen that had only one way in and out. The shepherd would open to door to the pen, call the sheep by name, and they would come in and settle safely for the night.
Sheep are skittish animals and “spook” easily. Because they knew the shepherd’s voice, they would calm down and follow him and nobody but him. Several flocks can mix together, and when the flocks’ true shepherd speaks, they separate and follow him. If a thief comes, the sheep will not follow him because they do not know his voice. At night the shepherd lies down at the gate to the pen, to give his life if necessary to protect his flock. And the thief can only climb in over the fence because the shepherd is guarding the gate. Jesus is the True Shepherd to the sheep (true believers) who are His.
We know Him, we recognize His voice, and we follow only Him
(John 10:27–28).
What Jesus is saying here ties right into John 14:6: “I am the way, the truth and the life. No one comes to the Father except by me.” Jesus is not only the Good Shepherd who gives His life willingly for His sheep (John 10:11), but He is the also the “gate” or “door” of the sheep (John 10:9). In this metaphor Jesus presents Himself as the One who gives salvation, the One who offers access to heaven.
So, Jesus is the True Shepherd who guards His sheep, the Good Shepherd who gives His life for them, and the Doorway to heaven for the sheep who know Him and are known by Him.
Jesus also says there were many who came before Him pretending to be good shepherds. But, He says, they are thieves and robbers who come in among the flock. He is alluding to the false shepherds of Israel, the Pharisees who did not love the people, nor were they willing to sacrifice for them. These self-appointed and self-righteous false shepherds led the sheep of Israel astray from the true knowledge of the Messiah, clinging to a works-based religion that could not lead to salvation (Ezekiel 34:1–31). These leaders were not the true shepherds of Israel but were like thieves that plundered the flock for their own gain.
Sadly, such false shepherds
still abound today,
more interested in fleecing the flock
for their own personal gain,
than in feeding and protecting the sheep
as true under-shepherds
to the
True Shepherd, the Lord Jesus Christ
Parallels and Roots
Its so Important to be rooted in the
Spirit of Truth,
As God Fulfills
his prophecies, the correlations between the
old and new covenants
become a clearer framework.
Just as Art may be interpretive to
the viewer,
outside of Artists intent,
the same happens with the spirit.
The Culmination of the narrative always points
to the cross
Sacrafice, Grace, Faith and mercy
The precise message of the Ark of the Covenent is
the Mercy Seat, the work of atonement
The shedding of Blood is the Grace that sustains us
Experiencing Grace produces Joy and Worship
that Glorifies Christ
The Purpose of what makes the True Gospel unique from
all other multifaith movements is
the Power of Grace and reliance on Him through faith
When it comes to Truth and Christ, it is about
who you know
and trust in him found in relationship
For example, Peter’s rejection of Jesus
parallels his
conversation with the women at the well
Faith Journeys are Transitional
You don't learn by having faith. You learn by questioning,
by challenging,
by re-examining everything you've ever believed.
And yet, all this is a matter of faith
—the faith that there is a truth to be found.
It is another paradox:
To truly question, you must truly have faith.
Trust in the LORD with All
Your Heart
1My son, do not forget my teaching,
but let your heart keep my commandments;
2for they will add length to your days,
years and peace to your life.
3Never let loving devotiona or faithfulness leave you;
bind them around your neck,
write them on the tablet of your heart.
4Then you will find favor and high regard
in the sight of God and man.
5Trust in the LORD with all your heart,
and lean not on your own understanding;
6in all your ways acknowledge Him,
and He will make your paths straight.
7Be not wise in your own eyes;
fear the LORD and turn away from evil.
8This will bring healing to your bodyb
and refreshmentc to your bones.
9Honor the LORD with your wealth
and with the firstfruits of all your crops;
10then your barns will be filled with plenty,
and your vats will overflow with new wine.
11My son, do not reject the discipline of the LORD,
and do not loathe His rebuke;d
12for the LORD disciplines the one He loves,
as does a father the son in whom he delights.
The Blessings of Wisdom
13Blessed is the man who finds wisdom,
the man who acquires understanding,
14for she is more profitable than silver,
and her gain is better than fine gold.
15She is more precious than rubies;
nothing you desire compares with her.
16Long life is in her right hand;
in her left hand are riches and honor.
17All her ways are pleasant,
and all her paths are peaceful.
18She is a tree of life to those who embrace her,
and those who lay hold of her are blessed.
19The LORD founded the earth by wisdom
and established the heavens by understanding.
20By His knowledge the watery depths were broken open,
and the clouds dripped with dew.
21My son, do not lose sight of this:
Preserve sound judgment and discernment.
22They will be life to your soul
and adornment to your neck.
23Then you will go on your way in safety,
and your foot will not stumble.
24When you lie down, you will not be afraid;
when you rest, your sleep will be sweet.
25Do not fear sudden danger
or the ruin that overtakes the wicked,
26for the LORD will be your confidence
and will keep your foot from the snare.
27Do not withhold good from the deservingf
when it is within your power to act.
28Do not tell your neighbor,
“Come back tomorrow and I will provide”--
when you already have the means.
29Do not devise evil against your neighbor,
for he trustfully dwells beside you.
30Do not accuse a man without cause,
when he has done you no harm.
31Do not envy a violent man
or choose any of his ways;
32for the LORD detests the perverse,
but He is a friend to the upright.
33The curse of the LORD is on the house of the wicked,
but He blesses the home of the righteous.
34He mocks the mockers,
but gives grace to the humble.
35The wise will inherit honor,
but fools are held up to shame.
The final verses of Matthew 28 contain
what we
refer to as the Great Commission.
Jesus gave believers their mission—to make disciples—as they live under His authority and as His representatives on earth. This mission will continue to the end of the age. Christians have the assurance that God is with us, no matter what happens, even “to the very end of the age” (Matthew 28:20).
As Jesus’ time on earth neared its end, He often told His disciples of what was to come, including what would happen at the end of the age. The “end of the age” or “the end of the world” (KJV) means the end of this present era and the commencement of the next dispensation. At the end of the church age, the end-times events will occur, God will judge the wicked, and Christ will return again to establish His kingdom (Matthew 24).
Jesus had told His disciples that He would be killed but would rise again (Matthew 16:21). He intentionally gave them specific ways to recognize that the end was near (Matthew 24:4–14). Although Jesus did not give the disciples all the details of the end of the age, knowing they would not fully understand, His warnings came with assurances that would sustain them. Each time He warned them or gave them a command, He also gave them hope. For example, when He forewarned His followers that they would have trouble in this world, He also assured them, saying, “‘Take heart. I have overcome the world’” (John 16:33). Jesus’ warnings and commands to His own are never found apart from His assurances.
Before Jesus ascended into heaven, He instructed His disciples, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:19–20). This promise that He would be with His disciples even to the end of the age still holds true for believers today. We are not yet to the end of the age.
In His promise to be with His disciples always, even to the end of the age, Jesus did not mean He would physically be with them. God is with us always through His Spirit. Before Jesus ascended into heaven, He promised His disciples that He would send the Advocate, the Holy Spirit, to them (John 14:26). Since Pentecost, the Holy Spirit indwells all believers from the moment they are saved. He guards and guarantees our salvation (Ephesians 1:13; 4:30), leads us into righteousness (Galatians 5:16–18), reminds us of what is true (John 14:26), and gives us godly wisdom (1 Corinthians 2:10–11). Through the Holy Spirit, we have assurance that God is in control and that He is with us always, even to the end of the age.
Just as God promised Joshua that He would never leave him or forsake him (Deuteronomy 31:6), so Jesus told His disciples, “I am with you always, even to the end of the age” (NKJV). This promise sustains us as we seek to make disciples and live as God’s representatives on earth, no matter what trials or difficulties come our way.
The final verses of Matthew 28 contain what we refer to as the Great Commission. Jesus gave believers their mission—to make disciples—as they live under His authority and as His representatives on earth. This mission will continue to the end of the age. Christians have the assurance that God is with us, no matter what happens, even “to the very end of the age” (Matthew 28:20).
As Jesus’ time on earth neared its end, He often told His disciples of what was to come, including what would happen at the end of the age. The “end of the age” or “the end of the world” (KJV) means the end of this present era and the commencement of the next dispensation. At the end of the church age, the end-times events will occur, God will judge the wicked, and Christ will return again to establish His kingdom (Matthew 24).
Jesus had told His disciples that He would be killed but would rise again (Matthew 16:21). He intentionally gave them specific ways to recognize that the end was near (Matthew 24:4–14). Although Jesus did not give the disciples all the details of the end of the age, knowing they would not fully understand, His warnings came with assurances that would sustain them. Each time He warned them or gave them a command, He also gave them hope. For example, when He forewarned His followers that they would have trouble in this world, He also assured them, saying, “‘Take heart. I have overcome the world’” (John 16:33). Jesus’ warnings and commands to His own are never found apart from His assurances.
Before Jesus ascended into heaven, He instructed His disciples, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:19–20). This promise that He would be with His disciples even to the end of the age still holds true for believers today. We are not yet to the end of the age.
In His promise to be with His disciples always, even to the end of the age, Jesus did not mean He would physically be with them. God is with us always through His Spirit. Before Jesus ascended into heaven, He promised His disciples that He would send the Advocate, the Holy Spirit, to them (John 14:26). Since Pentecost, the Holy Spirit indwells all believers from the moment they are saved. He guards and guarantees our salvation (Ephesians 1:13; 4:30), leads us into righteousness (Galatians 5:16–18), reminds us of what is true (John 14:26), and gives us godly wisdom (1 Corinthians 2:10–11). Through the Holy Spirit, we have assurance that God is in control and that He is with us always, even to the end of the age.
Just as God promised Joshua that He would never leave him or forsake him (Deuteronomy 31:6), so Jesus told His disciples, “I am with you always, even to the end of the age” (NKJV). This promise sustains us as we seek to make disciples and live as God’s representatives on earth, no matter what trials or difficulties come our way.
Customary greetings and partings in Eastern cultures usually include a word of peace (Ephesians 1:2; Luke 10:5; John 20:19; 2 Thessalonians 3:16). But in John 14:27, as Jesus prepared the disciples for His departure, it was no ordinary “go in peace” farewell that He imparted: “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid” (John 14:27).
Rather than a routine, transient, worldly kind of peace, the spiritual peace that Jesus offers to His followers is a permanent gift. The New Living Translation renders John 14:27 like so: “I am leaving you with a gift—peace of mind and heart. And the peace I give is a gift the world cannot give. So don’t be troubled or afraid.” Jesus knew that the earthly journey awaiting His disciples and all future believers would not be easy. Many trials and sorrows lay ahead, so He left them with this assurance: “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33).
Shalom, translated as “peace,” is perhaps the most widely known word in the Hebrew language and conveys various meanings in Scripture. “Success,” “prosperity,” “completeness,” “wholeness,” “well-being,” and “welfare” are just some of its uses. In the Holman Treasury of Key Bible Words, we find this explanation: “When shalom is best translated as ‘peace,’ this peace is more than the mere absence of war or strife. It describes a peace that is positive; a time, place, and condition that features love, righteousness, calmness, political and moral uprightness and much more. It is a word reserved for those who walk with God in a positive relationship” (“Peace,” Carpenter, E. E., & Comfort, P. W., Broadman & Holman Publishers, 2000, p. 135).
The Greek word for “peace” carries many meanings as well, including the traditional welcome and farewell. It can be used to describe the end of war and conflict, inner tranquility, and calm. But Jesus came to bring a different kind of peace on earth. At His birth, the angels declared, “Glory to God in the highest heaven, and on earth peace to those on whom his favor rests” (Luke 2:14).
The prophet Isaiah foretold the coming of this Prince of Peace, “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6).
When the Messiah came, He brought with Him God’s kingdom peace. This same otherworldly peace was Jesus’ parting gift to His disciples. The ultimate endowment of peace was granted to us in God’s gift of salvation purchased by the blood of Jesus Christ through His sacrifice on the cross. By way of Christ’s death, we have been granted access to the throne of God and restored fellowship with our Heavenly Father: “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God” (Romans 5:1–2, ESV; see also Isaiah 53:5).
Paul told the Philippians to take their anxious thoughts and worries about this life to God in prayer, “and the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:7, ESV). By the power of God’s Holy Spirit dwelling inside us, our minds are now governed by God’s peace (Romans 8:6).
Jesus left us with His peace in another sense, as well, that we would become peacemakers for His kingdom (Matthew 5:9; Romans 12:18; 1 Peter 3:10–11) and dwell in harmony with our brother and sisters in Christ: “Make every effort to live in peace with everyone” (Hebrews 12:14; see also Colossians 3:15).
God’s peace reflects His divine character, strength, love, goodness, sovereignty, dominion, and power. It emanates from His presence in our lives (Isaiah 26:12; 2 John 1:3; 2 Thessalonians 3:16). The Lord dispatches His peace to us like a troop of armed forces sent to stand watch over our hearts. Although we cannot fully fathom this peace with our human minds, it is real and obtainable in Christ. Still today, to anyone who believes in Jesus and commits to following Him, He says, “My peace I leave with you.”
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.
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.
2 Corinthians 5:7
For we walk by faith, not by sight.
James 1:23-24
For anyone who hears the word but does not carry it out is like a man who looks at his face in a mirror, / and after observing himself goes away and immediately forgets what he looks like.
Romans 8:24-25
For in this hope we were saved; but hope that is seen is no hope at all. Who hopes for what he can already see? / But if we hope for what we do not yet see, we wait for it patiently.
Philippians 3:12
Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me.
John 16:12-13
I still have much to tell you, but you cannot yet bear to hear it. / However, when the Spirit of truth comes, He will guide you into all truth. For He will not speak on His own, but He will speak what He hears, and He will declare to you what is to come.
Matthew 5:8
Blessed are the pure in heart, for they will see God.
Hebrews 11:1
Now faith is the assurance of what we hope for and the certainty of what we do not see.
John 14:9
Jesus replied, “Philip, I have been with you all this time, and still you do not know Me? Anyone who has seen Me has seen the Father. How can you say, ‘Show us the Father’?
1 Peter 1:8
Though you have not seen Him, you love Him; and though you do not see Him now, you believe in Him and rejoice with an inexpressible and glorious joy,
Job 19:26-27
Even after my skin has been destroyed, yet in my flesh I will see God. / I will see Him for myself; my eyes will behold Him, and not as a stranger. How my heart yearns within me!
Numbers 12:6-8
He said, “Hear now My words: If there is a prophet among you, I, the LORD, will reveal Myself to him in a vision; I will speak to him in a dream. / But this is not so with My servant Moses; he is faithful in all My house. / I speak with him face to face, clearly and not in riddles; he sees the form of the LORD. Why then were you unafraid to speak against My servant Moses?”
Exodus 33:11
Thus the LORD would speak to Moses face to face, as a man speaks to his friend. Then Moses would return to the camp, but his young assistant Joshua son of Nun would not leave the tent.
Genesis 32:30
So Jacob named the place Peniel, saying, “Indeed, I have seen God face to face, and yet my life was spared.”
John 14:26
But the Advocate, the Holy Spirit, whom the Father will send in My name, will teach you all things and will remind you of everything I have told you.
John 15:26
When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who proceeds from the Father—He will testify about Me.
1 Corinthians 2:10-13
But God has revealed it to us by the Spirit. The Spirit searches all things, even the deep things of God. / For who among men knows the thoughts of man except his own spirit within him? So too, no one knows the thoughts of God except the Spirit of God. / We have not received the spirit of the world, but the Spirit who is from God, that we may understand what God has freely given us. ...
Romans 8:14
For all who are led by the Spirit of God are sons of God.
1 John 2:20-27
You, however, have an anointing from the Holy One, and all of you know the truth. / I have not written to you because you lack knowledge of the truth, but because you have it, and because no lie comes from the truth. / Who is the liar, if it is not the one who denies that Jesus is the Christ? This is the antichrist, who denies the Father and the Son. ...
Isaiah 11:2
The Spirit of the LORD will rest on Him—the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and fear of the LORD.
Ezekiel 36:27
And I will put My Spirit within you and cause you to walk in My statutes and to carefully observe My ordinances.
Galatians 5:16-18
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 8:32
Then you will know the truth, and the truth will set you free.”
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 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.
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.
Jeremiah 31:33-34
“But this is the covenant I will make with the house of Israel after those days, declares the LORD. I will put My law in their minds and inscribe it on their hearts. And I will be their God, and they will be My people. / No longer will each man teach his neighbor or his brother, saying, ‘Know the LORD,’ because they will all know Me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquities and will remember their sins no more.”
John 3:34
For the One whom God has sent speaks the words of God, for God gives the Spirit without limit.
2 Peter 1:21
For no such prophecy was ever brought forth by the will of man, but men spoke from God as they were carried along by the Holy Spirit.
Taste and See That the LORD Is Good
(1 Samuel 21:8–15)
Of David, when he pretended to be insane before Abimelech, so that the king drove him away.
I will bless the LORD at all times;
His praise will always be on my lips.
2My soul boasts in the LORD;
let the oppressed hear and rejoice.
3Magnify the LORD with me;
let us exalt His name together.
4I sought the LORD, and He answered me;
He delivered me from all my fears.
5Those who look to Him are radiant with joy;
their faces shall never be ashamed.
6This poor man called out, and the LORD heard him;
He saved him from all his troubles.
7The angel of the LORD encamps around those who fear Him,
and he delivers them.
8Taste and see that the LORD is good;
blessed is the man who takes refuge in Him!
9Fear the LORD, you His saints,
for those who fear Him lack nothing.
10Young lions go lacking and hungry,
but those who seek the LORD lack no good thing.
11Come, children, listen to me;
I will teach you the fear of the LORD.
Jeremiah 17:7-8
But blessed is the man who trusts in the LORD, whose confidence is in Him. / He is like a tree planted by the waters that sends out its roots toward the stream. It does not fear when the heat comes, and its leaves are always green. It does not worry in a year of drought, nor does it cease to produce fruit.
Psalm 37:3-5
Trust in the LORD and do good; dwell in the land and cultivate faithfulness. / Delight yourself in the LORD, and He will give you the desires of your heart. / Commit your way to the LORD; trust in Him, and He will do it.
Isaiah 26:3-4
You will keep in perfect peace the steadfast of mind, because he trusts in You. / Trust in the LORD forever, because GOD the LORD is the Rock eternal.
Philippians 4:6-7
Be anxious for nothing, but in everything, by prayer and petition, with thanksgiving, present your requests to God. / And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
Matthew 6:25-34
Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? / Look at the birds of the air: They do not sow or reap or gather into barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? / Who of you by worrying can add a single hour to his life? ...
Psalm 118:8-9
It is better to take refuge in the LORD than to trust in man. / It is better to take refuge in the LORD than to trust in princes.
2 Corinthians 5:7
For we walk by faith, not by sight.
Romans 8:28
And we know that God works all things together for the good of those who love Him, who are called according to His purpose.
Psalm 62:8
Trust in Him at all times, O people; pour out your hearts before Him. God is our refuge. Selah
1 Peter 5:7
Cast all your anxiety on Him, because He cares for you.
Hebrews 11:1
Now faith is the assurance of what we hope for and the certainty of what we do not see.
James 1:5-6
Now if any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. / But he must ask in faith, without doubting, because he who doubts is like a wave of the sea, blown and tossed by the wind.
Psalm 115:11
You who fear the LORD, trust in the LORD! He is their help and shield.
Isaiah 12:2
Surely God is my salvation; I will trust and not be afraid. For the LORD GOD is my strength and my song, and He also has become my salvation.”
John 14:1
“Do not let your hearts be troubled. You believe in God; believe in Me as well.
Today I want to share with you a work that
can't be seen... it can be felt.
It's called
"The Acrobats" (1874),
by the
French artist Gustave Doré
And no, it's not just another painting. It's a scene that
stops time.
In it, a woman dressed in blue holds her son in
her arms.
But the boy isn't sleeping; he's injured, bleeding from
the head.
He's just lost everything...
while trying to give his all in a street performance.
Beside him, the father, in his red clown suit, isn't laughing.
He holds the boy's slippers with a sadness that
pierces the fabric.
Behind him, a pair of dogs watch silently, and a chained
owl observes the scene...
as if it understands more than it seems.
Was this real? An accident during a performance?
Or a vision of
soul, so sensitive that he could paint the pain
of thousands with just one family?
Perhaps we'll never know, but we do know this:
True artists sometimes don't perform in grand theaters.
They perform in the streets, on the tightrope of life,
risking their souls
for a few coins... and sometimes, for nothing.
