His Kingdom is Not of
This World
Better Promises
The Mosaic Law
was given specifically to the nation of Israel
(Exodus 19; Leviticus 26:46; Romans 9:4).
It was made up of three parts: the Ten Commandments, the ordinances, and the worship system, which included the priesthood, the tabernacle, the offerings, and the festivals (Exodus 20—40; Leviticus 1—7; 23). The purpose of the Mosaic Law was to accomplish the following:
(1) Reveal the holy character of the eternal God to the nation of Israel (Leviticus 19:2; 20:7–8).
(2) Set apart the nation of Israel as distinct from all the other nations (Exodus 19:5).
(3) Reveal the sinfulness of man (cf. Galatians 3:19). Although the Law was good and holy (Romans 7:12), it did not provide salvation for the nation of Israel. “No one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin” (Romans 3:20; cf. Acts 13:38–39).
(4) Provide forgiveness through the sacrifice/offerings (Leviticus 1—7) for the people who had faith in the Lord in the nation of Israel.
(5) Provide a way of worship for the community of faith through the yearly feasts (Leviticus 23).
(6) Provide God’s direction for the physical and spiritual health of the nation (Exodus 21—23; Deuteronomy 6:4–19; Psalm 119:97–104).
(7) Reveal to humanity that no one can keep the Law but everyone falls short of God’s standard of holiness. That realization causes us to rely on God’s mercy and grace. When Christ came, He fulfilled the Law and with His death paid the penalty for our breaking it (Galatians 3:24; Romans 10:4). By faith in Him, the believer has the very righteousness of Christ imputed to him.
The purpose of the Mosaic Law raises these questions
: “Are you trusting in yourself to keep all the Ten Commandments all the time (which you can’t do)?”
OR
“Have you made the choice to accept Jesus as your Savior,
realizing that He has fulfilled
all the commandments all the time for you,
even paying your penalty for breaking them?”
Nothing
in this Current Existence
Compares to
the
Glory Revealed
in Christ!
Suffering is an unavoidable part of our lives in this fallen world. But earth is not our permanent home (1 Peter 2:11; Hebrews 11:13). As we wait for eternity, we can cling to this life-transforming hope communicated by the apostle Paul:
“For I consider that the sufferings of this present time are
not worthy to be compared
with the glory which shall be revealed in us”
(Romans 8:18, NKJV)
Redemptive suffering is Paul’s theme in Romans 8:18–27. Because of humanity’s fall, everything in creation has been subjected to God’s curse (Romans 8:20; see also Genesis 3:14–19). Along with every other created thing, believers long with eager anticipation for their ultimate adoption and emancipation from the curse (Romans 8:19). We can endure through the suffering of this present time because even our best experiences here on earth
don’t hold a candle to
the matchless
glory of our future destiny
and lasting reality
in God’s eternal kingdom.
When the curse of sin is lifted in the new heavens and new earth, we will live as “God’s children in glorious freedom from death and decay” (Romans 8:21, NLT).
Today’s trials pale in significance when reframed against the setting of heaven’s Eden-like glory. The apostle Peter affirms, “I, too, am an elder and a witness to the sufferings of Christ. And I, too, will share in his glory when he is revealed to the whole world” (1 Peter 5:1, NLT). After we have “suffered a little while,” Peter promises that Christ Himself will restore us and make us “strong, firm and steadfast” in His eternal glory (1 Peter 5:10, NLT).
For now, we place our hope and trust in God because we “through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time” (1 Peter 1:5). Paul testifies that God gives us the strength to endure all things (Philippians 4:13). And Peter encourages us through every difficulty to “greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials” (1 Peter 1:5–6). Again, the apostle urges, “Instead, be very glad—for these trials make you partners with Christ in his suffering, so that you will have the wonderful joy of seeing his glory when it is revealed to all the world” (1 Peter 4:13, NLT).
Paul describes the suffering of this present time as “our light and momentary troubles” (2 Corinthians 4:17). He equates the experience to “groaning as in the pains of childbirth” (Romans 8:22, NLT). A mother can undergo excruciating labor accompanied by the joyous anticipation of embracing her newborn baby. We “groan, even though we have the Holy Spirit within us as a foretaste of future glory, for we long for our bodies to be released from sin and suffering. We, too, wait with eager hope for the day when God will give us our full rights as his adopted children, including the new bodies he has promised us. We were given this hope when we were saved. (If we already have something, we don’t need to hope for it. But if we look forward to something we don’t yet have, we must wait patiently and confidently)” (Romans 8:23–25, NLT).
Paul describes the sufferings of this present time and then crystalizes their purpose: “For our present troubles are small and won’t last very long. Yet they produce for us a glory that vastly outweighs them and will last forever!” (2 Corinthians 4:17, NLT).
The early apostles knew more than most of us ever will about the suffering of this present time.
Both Peter and Paul died as martyrs for their faith in Jesus Christ. According to tradition, Paul was beheaded and Peter was crucified upside down because he felt unworthy to die in the same manner as Jesus.
Yet, even if we suffer as violently as these two brave apostles, we can hold on to the hope of a glorious future where death is conquered and sorrow, grief, and pain will all be wiped away (Revelation 21:4). When we apprehend this indisputable promise from God, we realize that the sufferings of this present time
weigh no more than a feather compared
to the hefty,
eternal weight of glory.
The Church in Corinth was infamously
known
for misusing spiritual gifts
and
grossly misinterpreting and mis delivering scripture,
Paul refers to
their spiritual understanding as
infants in Christ
There are three spiritual gifts lists in Scripture
(Romans 12:6–8; 1 Corinthians 12:4–11; and 1 Corinthians 12:28),
but only one of them mentions
the gifts
referred to as
the word of
wisdom and the word of knowledge
(1 Corinthians 12:8).
There is much confusion as to exactly what these two gifts are.
Perhaps the best way to approach it is to describe what
these gifts are not.
Some Charismatics/Pentecostals view the word of knowledge and word of wisdom spiritual gifts as the Holy Spirit speaking from one believer to another, giving revelation regarding a decision or situation. Those who use these gifts in that way will often say something to the effect of, “I have a word from the Lord for you.”
In doing so, they claim to be
speaking on behalf of God
and claim
that their words are to be obeyed.
This understanding
of the word of knowledge and
word of wisdom gifts
comes dangerously close to denying
the doctrine
of the
sufficiency of Scripture
If God continues to reveal His will and wisdom through special revelation to individuals, then can His Word truly be sufficient to make us “complete, thoroughly equipped for every good work” (2 Timothy 3:17)?
Has God truly given us everything we need for life and godliness
(2 Peter 1:3),
if we require other individuals
to give us
special revelation from God?
This is not to say that God never uses another person to speak to us, but if we often need direct messages from God through other people in order to live our lives, is God’s Word truly sufficient, as it declares itself to be?
So, if the word of wisdom
and
the word of knowledge
are not
prophetic/revelatory gifts,
just what are they?
We know one thing for sure: these gifts are given by the Spirit to build up (edify)
the body of Christ, for the “common good”
(1 Corinthians 12:7).
The havoc that so often ensues in churches that practice the word of knowledge and word of wisdom as revelatory gifts clearly is not for the common good. Confusing, nebulous, and sometimes contradictory “words from the Lord” do not come from God, for He is not a God of confusion or disorder (1 Corinthians 14:33).
Nor do they tend to bring Christians together for their edification; on the contrary, they tend to cause division and strife in the body. Often the word of knowledge and/or word of wisdom gifts are used to gain power and influence over other people, to make others dependent on the one who claims to possess those gifts. This misuse of the two gifts is clearly not of God.
With that in mind, we offer these definitions of the word of knowledge and word of wisdom spiritual gifts:
The word of wisdom – The fact that this gift is described as the “word” of wisdom indicates that it is one of the speaking gifts. This gift describes someone who can understand and speak forth biblical truth in such a way as to skillfully apply it to life situations with all discernment.
The word of knowledge – Also a speaking gift that involves understanding truth with an insight that only comes by revelation from God. Those with the gift of knowledge understand the deep things of God and the mysteries of His Word.
The world places constant pressure on believers to conform to its understanding of identity and purpose.
For believers, however, we must find our identity in Christ.
Life will not make sense until we do.
To find our identity in Christ, we must accept that our worth is not defined by societal standards, achievements, or personal qualities but by our relationship with Christ. The Bible teaches that we are created in God’s image (Genesis 1:27), redeemed by the blood of Christ (2 Corinthians 5:17), adopted into God’s family (John 1:12), and empowered by the Holy Spirit (Romans 8:9). These teachings fundamentally alter how we view ourselves and our relation to Christ.
Finding our identity in Christ begins with understanding that we are created in God’s image.
This foundational belief affirms our inherent worth and dignity, countering any negative
self-perceptions or societal devaluation.
Embracing this truth requires faith, seeing ourselves
the way God sees us.
The beauty of this truth is
knowing
that we have God-given value and purpose.
The process of
finding our identity in Christ
involves accepting
the redemptive work of Christ
Second Corinthians 5:17 declares, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (ESV). This means, among other things, that our past sins do not define us.
We can also find our identity in Christ by recognizing our adoption into God’s family. John 1:12 states, “But to all who did receive him, who believed in his name, he gave the right to become children of God” (ESV). This new spiritual relationship means that God loves us unconditionally and has brought into His family, providing a sense of belonging and support: “See what great love the Father has lavished on us, that we should be called children of God! And that is what we are!” (1 John 3:1).
The indwelling presence of the Holy Spirit is another way to find our identity in Christ.
Romans 8:9 explains,
“You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you” (ESV).
The Holy Spirit empowers and guides us, enabling us to live in a way that honors God. To find our identity in Christ, we must follow the Holy Spirit, who conforms us into the image of Christ.
The results of finding our identity in Christ are life-changing and wonderful.
Perhaps the most significant benefit is freedom from condemnation.
Romans 8:1 assures us,
“There is therefore now no condemnation for those who are in Christ Jesus” (ESV).
This freedom allows us to live confidently and joyfully, unburdened by past sins.
Another result of finding our identity in Christ is a renewed sense of purpose. Ephesians 2:10 says, “We are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (ESV). When we know that God has a purpose for our lives, we are motivated to pursue good works.
Finding our identity in Christ
means recognizing
that our value, worth, and purpose
come through a personal relationship with Him,
through knowledge of him,
through the fully revealed word of God
Revealed through
Jesus Christ,
The Fully
Revealed Word of God
The Full Counsel
The Grow Plan does not bring you
closer to finding Christ
A grow plan prevents you from finding Christ
when it
very inadequately deciphers gifts,
shadows your
true identity, merges our individual calling
into the
purposes and vision of the leaders
(Not Christ!)
and it conforms you to
the pattern
of a religious system not given
by Gods authority
The chances of following Gods Truth are
hindered
by a religious system governed
by Man and not Christ
You can’t find your True Identity
that Way
It’s also overshadowed by
unbiblical Rules and Guidelines that
turn
hearers away from
Truth
You can not truly follow Christ
when you first
have to follow Church leaders
in order to
be included in their mission
Especially when
gifts, talents, resources, donations,
volunteering and finances
are misused,
and man placed authority and job placement is
misguided
by financial fraud and financial crimes
Gods Resources are not handled
as biblically
revealed in his Word
and it stresses
the entire movement to counter
his desired will
Gods not “blessing you”
when church leaders
waste
Millions of Dollars
not only on
themselves, but elsewhere
and have
hundreds of ex church members
Grieved
about being over worked
for
“The Vision”
and
Payed little
or
Not at all
all while receiving no Real support
or comfort,
(being ostracized for speaking Truth)
while
the public message
portrays a different Picture
from what is
Said and what is Done
Man Made
Unbiblical Educational
Institutions are not Qualiffied
and shouldn’t claim to be,
much less profit off of it
You discover
your True gifts and Purpose
through
your relationship and knowledge
The Grow plan does the opposite
The Point of the Gospel
is to reveal Jesus Christ
through
his teachings and Doctrine
The only True means
of faith, salvation, and Grace
But the Purpose of the Law is to bring us to
the TRUE Christ
through
HIS Revealed Word
Paul was a highly educated, brilliantly qualified teacher of the law, yet he did not depend on his own competence in his ministry as an apostle of Jesus Christ: “And we have such trust through Christ toward God. Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God, who also made us sufficient as ministers of the new covenant” (2 Corinthians 3:4–6, NKJV). Genuine ministers of Christ can have rock-solid confidence, but only as they depend wholly on the Lord and His grace.
In 2 Corinthians 3,
the apostle Paul confronts
the ideas and practices
of legalistic false teachers who
brag about their
“letters of commendation”
(2 Corinthians 3:1).
These powerful, self-reliant men
were challenging
Paul’s authority and apostleship.
They thought Paul lacked the necessary credentials and resources to be a competent minister. Paul asserts that we (he and all genuine Christian ministers) don’t need to depend on human-supplied credentials because our sufficiency comes from God.
In 2 Corinthians 3:5, the Greek noun
translated
“sufficiency” means
“the quality of being able
to meet
a need satisfactorily,
or being fit enough, capable,
competent,
or adequate for the job.”
In a similar warning to the Philippians
about false teachers,
Paul explains that,
perhaps more than anyone,
he has good reason
to trust in his own competency:
“Indeed, if others have reason for confidence in their own efforts, I have even more! I was circumcised when I was eight days old. I am a pure-blooded citizen of Israel and a member of the tribe of Benjamin—a real Hebrew if there ever was one! I was a member of the Pharisees, who demand the strictest obedience to the Jewish law. I was so zealous that I harshly persecuted the church. And as for righteousness, I obeyed the law without fault” (Philippians 3:4–6, NLT).
Humanly speaking,
Paul was overqualified for the job.
Nevertheless,
he puts “no confidence in the flesh”
(Philippians 3:3).
He does not rely on his rich heritage, religious zeal, theological training, or natural ability. Everything that defined and qualified Paul as an apostle was credited to God and His grace: “For I am the least of all the apostles. In fact, I’m not even worthy to be called an apostle after the way I persecuted God’s church. But whatever I am now, it is all because God poured out his special favor on me—and not without results. For I have worked harder than any of the other apostles; yet it was not I but God who was working through me by his grace” (1 Corinthians 15:9–10, NLT). Paul claims no credit and takes no glory for himself but gives it all to God and the power of His marvelous grace.
“Our sufficiency is of God” is not a declaration of false humility. Instead, it is a pronouncement of confidence in God’s competence, acknowledging that there is only one source to draw from as ministers of the gospel of Jesus Christ—the unlimited supply of grace poured into us through the power of God’s Holy Spirit.
In the book of Acts,
the apostles recognized that
their “great power”
to “testify to the resurrection of the Lord Jesus”
came from “God’s grace,”
which was “powerfully at work in them all” (Acts 4:33).
God’s grace is the only letter of recommendation we need (Acts 14:26; Romans 15:15–16). Paul admits that in all his dealings he “depended on God’s grace” and not on his own “human wisdom” (2 Corinthians 1:12, NLT; see also 1 Corinthians 2:1–5).
Our sufficiency is of God
means that none of us are fit, capable,
or satisfactorily
qualified by our human efforts
or aptitudes to “minister”
to the
“hearts of lost people”
Only God can enable us or make
“us sufficient to be ministers
of
a new covenant”
(2 Corinthians 3:6, ESV).
Our success in ministry comes from God alone, as Paul eloquently illustrates throughout his letter: “We ourselves are like fragile clay jars containing this great treasure. This makes it clear that our great power is from God, not from ourselves. . . . Through suffering, our bodies continue to share in the death of Jesus so that the life of Jesus may also be seen in our bodies. . . . We live in the face of death, but this has resulted in eternal life for you. . . . All of this is for your benefit. And as God’s grace reaches more and more people, there will be great thanksgiving, and God will receive more and more glory” (2 Corinthians 4:7–15, NLT; see also 2 Corinthians 5:18). Our sufficiency is of God, and His grace is all we need (2 Corinthians 12:7–10).
Jesus Christ is the mediator of the New Covenant, and His death on the cross is the basis of the promise (Luke 22:20). The New Covenant was predicted while the Old Covenant was still in effect—the prophets Moses, Jeremiah, and Ezekiel all allude to the New Covenant.
We are no longer under the Law but under grace (Romans 6:14–15). The Old Covenant has served its purpose, and it has been replaced by “a better covenant” (Hebrews 7:22). “In fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises” (Hebrews 8:6).
Under the New Covenant, we are given the opportunity to receive salvation as a free gift (Ephesians 2:8–9). Our responsibility is to exercise faith in Christ, the One who fulfilled the Law on our behalf and brought an end to the Law’s sacrifices through His own sacrificial death.
Through the life-giving
Holy Spirit
who lives in all believers
(Romans 8:9–11),
we share in the inheritance of Christ
and enjoy a permanent,
unbroken relationship with God
(Hebrews 9:15).
Second Corinthians 3:6
says,
“He has made us competent
as ministers
of a new covenant--
not of the letter but of the Spirit;
for the letter kills, but the Spirit
gives life.”
With these words, Paul summarizes the key difference between the Old and New Testaments: the first covenant was based on obedience to the written law (the “letter”), but the second covenant is based on the blood of Christ and sealed by the Holy Spirit.
We can say, “
”I have been crucified with Christ
and I no longer live, but Christ lives in me.
The life I now live in the body,
I live by faith in
the Son of God,
who loved me and gave himself for me”
(Galatians 2:20)
Thank You,
John!
The Gospel of Luke
was likely
written between A.D. 58 and 65.
As with the other two synoptic gospels—Matthew and Mark—this book’s purpose is to reveal the Lord Jesus Christ and all He “began to do and to teach until the day he was taken up to heaven” (Acts 1:1-2). The Gospel of Luke is unique in that it is a meticulous history—an “orderly account” (Luke 1:3) consistent with Luke’s medical mind—often giving details the other accounts omit.
Luke’s history of the
life of the Great Physician
emphasizes His ministry to—and compassion for—Gentiles, Samaritans, women, children,
tax collectors, sinners, and others regarded as outcasts in Israel.
Luke 2:4-7: “So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. He went there to register with Mary, who was pledged to be married to him and was expecting a child. While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn.”
Luke 3:16, "John answered them all, 'I baptize you with water.
But one more powerful
than I will come,
the thongs of whose sandals I am
not worthy to untie.
He will baptize you with
the
Holy Spirit and with fire.'"
Luke 4:18-19, 21: “‘The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favor.’ Today this scripture is fulfilled in your hearing."
Luke 18:31-33: “Jesus took the Twelve aside and told them, ‘We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled. He will be handed over to the Gentiles. They will mock him, insult him, spit on him, flog him and kill him. On the third day he will rise again.’"
Luke 23:33-34: "When they came to the place called the Skull, there they crucified him, along with the criminals—one on his right, the other on his left. Jesus said, ‘Father, forgive them, for they do not know what they are doing.’"
Luke 24:1-3: "On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. They found the stone rolled away from the tomb, but when they entered, they did not find the body of the Lord Jesus."
Called the most beautiful book ever written,
the Gospel of Luke
begins by telling us about Jesus’ parents;
the birth of His cousin, John the Baptist;
Mary and Joseph’s journey to Bethlehem, where Jesus is born; and the genealogy of Christ through Mary. Jesus’ public ministry reveals His perfect compassion and forgiveness through the stories of the prodigal son, the rich man and Lazarus, and the Good Samaritan. While many believe in this unprejudiced love that surpasses all human limits, many others—especially the religious leaders—challenge and oppose the claims of Jesus. Christ’s followers are encouraged to count the cost of discipleship, while His enemies seek His death on the cross. Finally, Jesus is betrayed, tried, sentenced and crucified. But the grave cannot hold Him! His Resurrection assures the continuation of His ministry of seeking and saving the lost.
Since Luke was a Gentile,
his references to the Old Testament are relatively few compared to those in Matthew’s gospel, and most of the OT references are in the words spoken by Jesus rather than in Luke’s narration.
Jesus used the Old Testament to defend against Satan’s attacks, answering him with “It is written” (Luke 4:1-13); to identify Himself as the promised Messiah (Luke 4:17-21);
to remind the Pharisees of their inability to keep the Law and their need of a Savior
(Luke 10:25-28, 18:18-27);
and to confound their learning
when they
tried to trap and trick Him
(Luke 20).
The Gospel of Luke
gives us a beautiful portrait
of our
compassionate Savior
Jesus was not “turned off” by the poor and the needy; in fact, they were a primary focus of His ministry.
Israel at the time of Jesus was a very class-conscious society.
The weak and downtrodden were literally powerless to improve their lot in life and were especially
open to the message that
“the kingdom of God is near you”
(Luke 10:9).
This is a message we must carry to those around us who desperately need to hear it.
Even in comparatively wealthy countries—perhaps especially so—the
spiritual need is dire
Christians must follow the example of Jesus
and bring
the good news of
salvation
to the
spiritually poor and needy.
The kingdom of God
is near
and the
time grows shorter every day!
along with the Gospels of Luke,
John, and Mark,
Mathews Gospel
is an inspired--
and
thus accurate and TRUE--
history of the
Life of Christ
His Gospel is the longest of the four, and some scholars believe it was the first to be written.
Before Matthew became a disciple of Christ, he was a tax collector or “publican” in the town of Capernaum (Matthew 9:9; 10:3). Matthew is also called Levi, the son of Alphaeus, by Luke and Mark (Mark 2:14; Luke 5:27). Although Luke and Mark do not come out and say, “Levi and Matthew are the same person,” we can deduce the names refer to the same individual because of context. Matthew’s account of his call matches exactly the accounts of Levi’s call in Luke and Mark, both in terms of language and chronological placement. Also, it is not uncommon for a person to be given a different name after an encounter with God. Abram became Abraham, Jacob became Israel, Simon became Peter, and Saul became Paul. It is likely that Matthew (meaning “gift of God”) was the name Jesus gave to Levi after his conversion.
Tax collectors were absolutely despised by their own culture because they worked for the Roman government and enriched themselves by collecting taxes from their own people—often dishonestly collecting excessive amounts (see Luke 19:8). It is likely that Matthew was well-to-do, since Luke says that Levi hosted “a great banquet for Jesus” with “a large crowd” in attendance (Luke 5:29).
Tax collectors such as Matthew were seen by the religious elite as very sinful people, so sinful that even spending time with them could immediately tarnish a good person’s reputation (Matthew 9:10–11). When Jesus was having dinner at Matthew’s house, with many other tax collectors and sinners present, the Pharisees questioned the disciples about Jesus’ choice of companions. Jesus’ response is one of the clearest explanations of God’s heart and His gospel to man: “It is not the healthy who need a doctor, but the sick. . . . I have not come to call the righteous, but sinners” (Matthew 9:12–13). Jesus came to save not the “good,” self-righteous people, but those who knew they were not good—the people who admitted freely that they needed salvation
(cf. Matthew 5:3).
It is impossible to save
a person who claims not
to need saving.
Many of Jesus’ followers were from the poor, the rejected, the sick, the sinful, the weary (Matthew 11:28). He never condemned those people; He forgave them and encouraged them. Jesus’ harshest condemnations were to the Pharisees, the teachers of the Law, and the scribes who thought themselves good, worthy, and better than the “tax collectors and sinners” around them (Matthew 9:10; 23:13–15).
Matthew was one of the
tax collectors
whom Jesus saved.
When called by Jesus,
Matthew immediately
left
his tax collection booth
and followed the Lord
(Matthew 9:9).
He left behind the source of his riches; he left his position of security
and comfort for traveling,
hardship, and eventual martyrdom;
he left his old life for a new life with Jesus.
Being “born of the Spirit” is easily interpreted--
salvation involves a new life
that only the Holy Spirit can produce
(cf. 2 Corinthians 3:6)
But there are a couple different schools of thought on what
Jesus meant when He said,
“born of water.”
One perspective is that “born of water” refers to physical birth. Unborn babies float in fluid in the amniotic sac for nine months. When the time for birth arrives, the amniotic sac bursts, and the baby is born in a rush of “water,” entering the world as a new creature. This birth parallels being “born of the Spirit,” as a similar new birth occurs within our hearts (2 Corinthians 5:17). A person once-born has physical life; a person twice-born has eternal life (John 3:15–18, 36; 17:3; 1 Peter 1:23). Just as a baby contributes no effort to the birth process—the work is done by the mother—so it is with spiritual birth. We are merely the recipients of God’s grace as He gives us new birth through His Spirit (Ephesians 2:8–9). According to this view, Jesus was using a teaching technique He often employed by comparing a spiritual truth with a physical reality. Nicodemus did not understand spiritual birth, but he could understand physical birth so that was where Jesus took him.
The other perspective is that “born of water” refers to spiritual cleansing and that Nicodemus would have naturally understood it that way. According to this view, “born of water” and “born of the Spirit” are different ways of saying the same thing, once metaphorically and once literally. Jesus’ words “born of water and the Spirit” describe different aspects of the same spiritual birth, or of what it means to be “born again.” So, when Jesus told Nicodemus that he must “be born of water,” He was referring to his need for spiritual cleansing. Throughout the Old Testament, water is used figuratively of spiritual cleansing. For example, Ezekiel 36:25 says, “I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities” (see also Numbers 19:17–19; and Psalm 51:2, 7).
Nicodemus, a teacher
of the law,
would surely have been familiar with
the concept of physical water
representing
spiritual purification
The New Testament,
too, uses water as a figure of the new birth.
Regeneration is called a “washing” brought about
by the Holy Spirit through
the Word of God
(Titus 3:5; cf. Ephesians 5:26; John 13:10).
Christians are
“washed . . . sanctified . . . justified in the
name of the
Lord Jesus Christ
and by the Spirit of our God” (1 Corinthians 6:11).
The “washing” Paul speaks of here
is a spiritual one.
Jesus was not teaching that one must be baptized in water in order to be saved.
Baptism is nowhere mentioned in the context,
nor did Jesus ever imply that we must do anything to
inherit eternal life but trust in Him in faith
(John 3:16).
The emphasis of Jesus' words is on spiritual renewal
we need the “living water” (John 4:10)
(Luke 23:40–43)
God’s desire for all who
know Him
is for us to become
more like Christ.
We do this by first
growing in
our
knowledge of Christ.
It stands to reason that
we cannot grow
to be like someone
we don’t know.
The deeper our knowledge of Christ,
the deeper our understanding of Him,
and the more like Him we become.
Among other reasons,
we are to
know and understand Christ so that we will be secure in the faith.
The Apostle Paul reiterates this truth in Ephesians 4:14-16: "Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work." This fact is repeated once more in 2 Peter 3:17-18: "Therefore, dear friends, since you already know this, be on your guard so that you may not be carried away by the error of lawless men and fall from your secure position. But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever! Amen." These passages show us that growing in the knowledge of Christ will preserve us from faith-destroying error.
Of course, knowledge alone will not produce a Christlike character. The knowledge we gain from God’s Word must impact our hearts and convict us of the need to obey what we have learned. Romans 12:1-2 tells us emphatically that the process of filling our minds with the knowledge of God not only brings us closer to Christlikeness, but obedience to that knowledge aligns us with the perfect will of God: "Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will."
The natural consequence of knowing and obeying God is that He becomes greater and greater, while we become less and less as we yield control of our lives to Him. Just as John the Baptist knew that “[Jesus] must increase, but I must decrease” (John 3:30), so the Christian grows to reflect more of Christ and less of his own nature. Luke sums it up best when he describes what Jesus told His disciples: "If anyone would come after me, he must deny himself and take up his cross daily and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will save it" (Luke 9:23-24). The cross was an instrument of death, and Jesus encourages us to take up our cross in order to put to death our old sin nature upon it. God wants us to forget about this world and all its temporary pleasures and be obedient to His Word. Jesus is the living Word (John 1:1), and the Bible is God’s written Word. Therefore, conforming to the Word of God is conforming to Christ.
It is important to realize that becoming more like Christ starts by receiving Him as Savior from our sins. Then we grow in our knowledge of God by reading the Bible daily, studying it, and being obedient to what it says. This process causes us to grow and occurs over an entire lifetime in Christ. Only when we have entered Heaven for eternity with God does this process reach its culmination.
Jesus discussed the new birth in His conversation with Nicodemus, a Jewish leader, in John 3. Jesus said to him, “Very truly I tell you, no one can see the kingdom of God unless they are born again” (John 3:3). Nicodemus was puzzled and asked how anyone could re-enter his mother’s womb and be born a second time. Jesus doubled down: “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit” (verse 5). Then He expounded on what the new birth is.
Jesus explained that this new birth is not physical, but spiritual. The new birth that we must experience in order to “see the kingdom of God” is a work of the Holy Spirit. Just as a mother does all the work in physical birth, so the Holy Spirit does all the work in the new birth. Upon our faith in the saving power of Jesus Christ, the Holy Spirit enters our spirits, regenerates us, and begins His work of transforming us into the image of Christ (2 Corinthians 5:17). We are born again.
In answer to Nicodemus’s questions about the new birth, Jesus began talking about the wind: “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit” (John 3:5–8).
In His analogy of the wind in John 3:8, Jesus was comparing physical birth and growth with spiritual birth and growth. Jesus points out that Nicodemus need not marvel at the necessity of the Spirit causing one to be “born again.” Nicodemus naturally believed in other things as difficult to understand, such as the wind, which he could not see. The effects of the wind are obvious: the sound is heard, and things move as it moves. The wind, unseen, unpredictable, and uncontrollable, is mysterious to us, but we see and understand its effects. So it is with the Spirit. We do not see the Spirit, but we see the changes the Spirit produces in people. Sinful people are made holy; liars speak truth; the proud become humble. When we see such changes, we know they have a cause. The Spirit affects us just as the wind affects the trees, water, and clouds. We don’t see the cause, and we don’t understand all the in’s and out’s of how it works, but we see the effect and believe.
The God of this Age is
Called
Deceiver
God’s desire is that all people repent and be saved (2 Peter 3:9). At the same time, Satan, the “father of lies” (John 8:44), deceives the very people who need to accept the truth. “The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ” (2 Corinthians 4:4). Surely, God could stop Satan’s lies and give people a fighting chance.
Key to understanding spiritual deception is the fact that we often choose what we want to believe rather than what we should believe, even in the face of the evidence (Luke 16:31). “Even after Jesus had done all these miraculous signs in their presence, they still would not believe in him” (John 12:37). Notice that they would notbelieve Jesus, despite the miracles. Their unbelief was willful.
Anyone who resists God risks falling into spiritual deception (2 Thessalonians 2:8–10). Nature abhors a vacuum, and the void created by the eviction of truth will soon be filled by something less than true. Give up the truth, and you’ll believe just about anything.
Spiritual Deception
derives from who
or what we listen to, mainly,
the
Doctrine of Christ
or lack there of
That is why
unqualified ministers
of the Gospel
are so dangerous
God often allows spiritual deception
and in order to cultivate his desire
for our faith and relationship with
One who is Himself Truth,
our
Lord Jesus Christ
(John 14:6)
Jesus alerts
us to “watch out for false prophets”
in Matthew 7:15.
He compares these false prophets to
wolves in sheep’s clothing. Jesus also tells
us how to identify these false prophets:
we will recognize them by their fruit
(Matthew 7:20).
Throughout the Bible, people are warned about false prophets
(Ezekiel 13, Matthew 24:23–27, 2 Peter 3:3).
False prophets claim to speak for God,
but they speak falsehood.
To gain a hearing,
they come to people
“in sheep’s clothing, but inwardly they are ferocious wolves”
(Matthew 7:15).
No matter how
innocent and harmless these teachers
appear on the outside,
they have the nature of wolves—they are intent
on destroying faith,
causing spiritual carnage in the church,
and enriching themselves.
They
“secretly introduce destructive heresies,”
“bring the way of truth into disrepute,”
and
“exploit you with fabricated stories”
(2 Peter 2:1–3).
“
Seek and save the lost
and
"make disciples of all nations"
“Teaching them”
all I have commanded you
are both
phrases from the Bible that
refer to
Jesus's command to his disciples
to spread the Gospel
and rescue people from
spiritual death
Disciples of Christ Follow the Words of Christ,
and
Teach likewise
(Sermon on the Mount)
Contrasting False Apostles who
teach falsehood, or a false gospel that
is unqualified to truly save
Once Mathew
LEFT
the Tax Collectors Booth,
he began
to follow Christ and become
a true disciple
teaching others
the Sermon on the Mount
Thats why Sound, Biblical
Congregations
are looked at regarding their
Proper Biblical Education
in order
to be entrusted
with
sharing the
True Teachings of the
Gospel
Christ Redeemed Us
…The law, however, is not based on faith; on the contrary,
“The man
who does these things will
live by them.”
Christ 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.”
He redeemed us in order that the
blessing promised
to Abraham would come to the Gentiles
in Christ Jesus,
so that by faith
we might receive the promise of the Spirit.…
For the love of money is the root
of all evil: which while some coveted after,
they have erred from the faith,
and pierced themselves through with many sorrows.
But thou, O man of God, flee these things; and
follow after righteousness,
godliness, faith, love, patience, meekness.
I am the True Vine”
(John 15:1)
is the last of seven
“I am”
declarations of Jesus recorded
only in
John’s Gospel
John
was also the one to whom
Jesus entrusted
the care of His mother,
Mary
In the Gospel record that
bears his name,
John carefully avoided
using
his own name.
Instead, he referred to himself
as
“the disciple whom Jesus loved.”
(See John 13:23, 19:26, 20:2, 21:7, 20.)
These “I Am”
proclamations point to
His unique
divine
identity and purpose
Jesus said, “I am the True Vine” to closest friends gathered around Him. It was only a short time before Judas would betray Him; in fact, Judas had already left to do his infamous deed (John 13:30). Jesus was preparing the eleven men left for His pending crucifixion, His resurrection, and His subsequent departure for heaven. He had just told them that He would be leaving them (John 14:2). Knowing how disturbed they would feel, He gave them this lovely metaphor of the True Vine as one of His encouragements.
Jesus wanted His friends, not only those eleven, but those of all time, to know that He was not going to desert them, even though they would no longer enjoy His physical presence. His living energy—His spiritual reality—would continue to nourish and sustain them just as the roots and trunk of a grape vine produce the energy that nourishes and sustains its branches while they develop their fruit. Jesus wanted us to know that, even though we cannot see Him, we are as closely connected to Him as the branches of a vine are connected to its stem. Our desire to know and love Him and the energy to serve Him will keep flowing into and through us as long as we “abide” in Him.
Jesus went on to remove any misunderstanding about what He meant (John 15:4). He said that no branch can even live, let alone produce leaves and fruit, by itself. Cut off from the trunk, a branch is dead. Just as a vine’s branches rely on being connected to the trunk from which they receive their energy to bear fruit, Jesus’ disciples depend on being connected to Him for their spiritual life and the ability to serve Him effectively. The fruit we produce is that of the Holy Spirit—love, joy, peace, patience, goodness, kindness, gentleness, faithfulness, and self-control (Galatians 5:22–23). Our source of life and spiritual fruit is not in ourselves; it is outside us, in Christ Jesus. We can live, live rightly, and serve Him effectively only if we are rightly connected to Him in a faith/love relationship.
Then Jesus underscored His point even more strongly by saying, “Apart from me you can do nothing” (John 15:5). This illustration of the vine and branches is no thoughtless generality or careless simile. It is absolute, stark reality. No believer can achieve anything of spiritual value independently of Christ Jesus. He also reminds us that there are some who are “in” Him who bear no fruit. But these are not, as some would suppose, true branches that just happen to be fruitless. All true branches bear fruit. Just as we know a healthy, living tree by the good fruit it produces, so do we recognize fruitless branches as having no connection to the True Vine. This is why Jesus tells us, “By their fruit you will know them” (Matthew 7:16–20). Those who do not produce good fruit are cut away and burned. The reference here is to apostates, those who profess to know Christ but whose relationship to Him is insincere. He neither called them nor elected them nor saved them nor sustains them. Eventually, the fruitless branches are identified as not belonging to the Vine and are removed for the sake of truth and the benefit of the other branches.
So, we depend on Jesus for everything, starting with our very life—“For in Him we live and move and have our being” (Acts 17:28)—and including our reconciliation with God through Him (Romans 5:10). No one can serve God effectively until he is connected with Jesus Christ by faith. Jesus is our only connection with the God who gave life and who produces in us a fruitful life of righteousness and service.
Jeremiah 17:8: “For he shall be like a tree planted by the waters, which spreads out its roots by the river, and will not fear when heat comes; but its leaf will be green, and will not be anxious in the year of drought, nor will cease from yielding fruit.”
what can trees teach us about God and how do we see trees throughout the Bible? Yesterday we began with tree seeds, and we explored the importance of healthy soil conditions and making sure that our seeds of faith and our seeds of work are growing where they can best thrive. So, what happens when water penetrates a seed in the soil and the hard outer shell of that seed cracks open? What’s the first thing to emerge? Roots. Today, we’re exploring tree roots both in nature and in the Bible. Yesterday we read Jesus parable in Matthew 13, which is all about soil and seeds. Let’s move further into that passage today and read about Jesus’ own explanation of the parable, which he gives in verses 20 to 21.
He said, the seed falling on rocky ground refers to someone who hears the word and at once receives it with joy. But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away.
So what do we see is absolutely essential, once that seed sprouts? It’s roots. Roots are the first thing that emerge from a seed. And in order for that plant to grow and strengthen and mature and thrive, those roots need to be strong. When it comes to roots, I love looking at perennial plants. So, a perennial plant is one that comes back and grows again year after year, and we can compare these to annual plants that only have one year of growth. Trees are a perennial plant. In the winter they go dormant and they’re reserving all of their energy so that they can strengthen their roots. And then come springtime leaf out and blossom again.
So, what makes the difference between annual plants and perennial plants? Well, it comes down to their roots. Perennial plants can regrow each year because of their strong root system. In fact, their roots strengthen with each consecutive year, and the plant comes back bigger and stronger and more beautiful than the year before.
But I put their roots into the ground and I covered them up with soil. And then I wondered all winter long if they had died. But this spring they sprouted. And not only that, these flowers are thriving. They spent all winter long strengthening their roots, and now they’re over a foot tall with these beautiful blossoms. When it comes to growth and longevity, roots matter. This is because roots have two main jobs. First, they take in nutrients and deliver those to the plant. And second, they stabilize the plant. You know what? The roots of our faith have these same two jobs.
Let’s look first at nourishment. Just as roots deliver water and nutrients to a plant, we can root our faith into God’s living waters. Listen to Jeremiah 17:7-8:
Blessed is the man who trusts in the Lord whose trust is the Lord. He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green; and is not anxious in the year of drought, for it does not cease to bear fruit.
When we trust in the Lord and we root ourselves into his word and presence, we do not need to fear drought. Whether it is a drought of faith, a drought in our marriage or parenting or a friendship or a career, or ministry, these drought seasons will come. But we do not need to fear because
we are rooted into the everlasting and all powerful God.
Jesus spoke these words
in John 4:14,
But whoever drinks of the water that I will give him
will never be thirsty again.
The water that I will give him
will become in him a spring of water
welling up to eternal life.
We can ROOT
into Christ
because
his well of living waters never runs dry.
Two are better than one, because they have a good return for their labor: If either of them falls down, one can help the other up. But pity anyone who falls and has no one to help them up. Though one may be overpowered, two can defend themselves. A cord of three strands is not quickly broken.
The same is true for roots of a tree. If a tree is sick, those nearby trees can send nutrients through that connected underground root system and help nourish it back to health. What a beautiful image in nature of the body of Christ. So, roots deliver nutrients and they also help stabilize a tree and keep it grounded. Colossians 2:6-7 says,
Therefore, as you received Christ, Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding with thanksgiving.
In today’s world, it’s easy to feel confused and like the winds of culture are blowing hard and every which way, and it’s dizzying and it’s exhausting. But we can be grounded and stand firm. God’s word and his steadfast hope stabilize us. Well, a tree can only grow upwards with strong roots. So, with our roots plunging deeper tomorrow, we’ll look at the growth of a tree and how we can read a tree’s life story as we study its rings.
Mammon (Aramaic: מָמוֹנָא, māmōnā) in the New Testament is commonly thought to mean money, material wealth, or any entity that promises wealth, and is associated with the greedy pursuit of gain. The Gospel of Matthew and the Gospel of Luke both quote Jesus using the word in a phrase often rendered in English as "You cannot serve both God and mammon."
In the Middle Ages, it was often personifiedand sometimes included in the seven princes of Hell. Mammon in Hebrew (ממון) means 'money'. The word was adopted to modern Hebrew to mean wealth.
EtymologyThe word Mammon comes into English from post-classical Latin mammona'wealth', used most importantly in the Vulgate Bible (along with Tertullian'smammonas and pseudo-Jerome's mammon). This was in turn borrowed from Hellenistic Greek μαμωνᾶς, which appears in the New Testament, borrowed from Aramaic מָמוֹנָא māmōnā, an emphatic form of the word māmōn 'wealth, profit',[1]perhaps specifically from the Syriac dialect. The spelling μαμμωνᾷ refers to "a Syrian deity, god of riches; Hence riches, wealth"; μαμωνᾶς is transliterated from Aramaic [ממון] and also means "wealth".[2] However, it is not clear what the earlier history of the Aramaic form was.[1][3] The word may have been present throughout the Canaanite languages: the word is unknown in Old Testament Hebrew, but has been found in the Qumran documents;[4] post-biblical Hebrew attests to māmōn; and, according to Augustine of Hippo, Punic included the word mammon 'profit'.[1]It has been suggested that the Aramaic word māmōn was a loanword from Mishnaic Hebrew ממון (mamôn) meaning money,[5][6][7] wealth,[8] or possessions;[9] although it may also have meant "that in which one trusts".
According to the Textus Receptus of the New Testament,[10] the Greek word translated "Mammon" is spelt μαμμωνᾷ in the Sermon on the Mount at Matthew 6:24, and μαμωνᾶ (from μαμωνᾶς) in the Parable of the Unjust Steward at Luke 16:9,11,13. The 27th edition of the popular Critical Text of the New Testament[11]has μαμωνᾶ in all four places with no indication of any textual variances, thereby ignoring the Textus Receptus reading at Matthew 6:24. The Liddell and Scott Lexicon[12] has a listing for each spelling, indicating that each occurs only in the New Testament, nowhere else in ancient and Hellenistic Greek literature. The spelling μαμμωνᾷ refers to "a Syrian deity, god of riches; Hence riches, wealth"; μαμωνᾶς is transliterated from Aramaic [ממון] and also means "wealth". The Authorised Version uses "Mammon" for both Greek spellings; John Wycliffe uses richessis.
The Revised Standard Version of the Bible says it is "a Semitic word for money or riches". The International Children's Bible (ICB) uses the wording "You cannot serve God and money at the same time".
The Truth
about an
Unbiblical Church
Christians began to use
"mammon"
as a term that was used
to describe gluttony,
excessive materialism, greed,
and
unjust worldly gain
Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also. No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
— Matthew 6:19–21, 24
The Parable of the Unjust Steward
can
be found
in Luke 16:1–13
The text can be broken down into two parts: the parable (verses 1–8) and the application (verses 9–13). Luke 16:1 identifies that Jesus is speaking to His disciples, but there is a suggestion that His audience is mixed—disciples and Pharisees. Luke 16:14 states that the Pharisees “heard all this and were sneering at Jesus.” We also see in verse 1 (in the ESV) that Jesus “also” said to the disciples; the “also” would suggest that this parable is connected to the previous three in Luke 15 and that the audience was a mixed crowd of disciples and Pharisees.
is important to know to whom Jesus is addressing this parable. The parable is for the benefit of the disciples, but there is also a not-so-subtle critique of the Pharisees, as was evident in Luke 15. As Luke introduces the parable of the unjust steward, he gives a commentary on the motivation of the Pharisees in Luke 16:14, and in verse 15 our Lord condemns their motives.
And what was the Pharisees’ motivation?
They were those who “loved money” (Luke 16:14),
justified
themselves before others,
and
exalted that which was
“An abomination
in the
Sight of God”
(Luke 16:15, ESV).
With that as a backdrop, let’s look at the parable. It’s a fairly simple, if somewhat unorthodox, parable from Jesus. The story is simple, but the setting is unusual. In most of Jesus’ parables, the protagonist is either representative of God, Christ, or some other positive character. In this parable the characters are all wicked—the steward and the man whose possessions he manages are both unsavory characters. This should alert us to the fact that Jesus is not exhorting us to emulate the behavior of the characters but is trying to expound on a larger principle.
The parable begins with a rich man calling his steward before him to inform him that he will be relieving him of his duties for mismanaging his master’s resources. A steward is a person who manages the resources of another. The steward had authority over all of the master’s resources and could transact business in his name. This requires the utmost level of trust in the steward. Now, it may not be apparent at this point in the parable (but is made more evident later on), but the master is probably not aware of the steward’s dishonesty. The steward is being released for apparent mismanagement, not fraud. This explains why he is able to conduct a few more transactions before he is released and why he is not immediately tossed out on the street or executed.
The steward, realizing that he will soon be without a job, makes some shrewd deals behind his master’s back by reducing the debt owed by several of the master’s debtors in exchange for shelter when he is eventually put out. When the master becomes aware of what the wicked servant had done, he commends him for his shrewdness.
In His application of the story in the remaining verses, Jesus begins by saying, “For the sons of this world are more shrewd in dealing with their own generation than the sons of light” (Luke 16:8, ESV). Jesus is drawing a contrast between the “sons of this world” (i.e., unbelievers) and the “sons of light” (believers). Unbelievers are wiser in the things of this world than believers are about the things of the world to come. The unjust steward, once he knew he was about to be put out, maneuvered to collect some quick cash, cheat his master (who more than likely was cheating his customers), and make friends of his master’s debtors—who would then be obligated to care for him once he lost his job.
What does this have to do with believers being wise about the life to come? Let’s look at Luke 16:9: “And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings” (ESV). Jesus is encouraging His followers to be generous with their wealth in this life so that in the life to come their new friends will receive them into “eternal dwellings.”
This is similar to Jesus’ teaching
on wealth
in the
Sermon on the Mount
where Jesus exhorts
His followers
to lay up
treasures in heaven
(Matthew 6:19–21).
The term unrighteous (or worldly) wealth seems to strike readers the wrong way. But Jesus is not saying that believers should gain wealth unrighteously and then be generous with it. “Unrighteous” in reference to wealth can refer to 1) the means in acquiring wealth; 2) the way in which one desires to use the wealth; or 3) the corrupting influence wealth can have that often leads people to commit unrighteous acts. Given the way in which Jesus employs the term, the third explanation seems the most likely. Wealth is not inherently evil, but the love of money can lead to all sorts of sin (1 Timothy 6:10).
So, the principle that Jesus is trying to convey is one of a just steward rather than an unjust one. The unjust steward saw his master’s resources as a means for his own personal enjoyment and advancement. Conversely, Jesus wants His followers to be just, righteous stewards. If we understand the principle that everything we own is a gift from God, then we realize that God is the owner of everything and that we are His stewards. As such, we are to use the Master’s resources to further the Master’s goals. In this specific case, we are to be generous with our wealth and use it for the benefit of others.
Jesus then goes on to expand in Luke 16:10–13 the principle given in verse 9. If one is faithful in “little” (i.e., “unrighteous” wealth), then one will be faithful in much. Similarly, if one is dishonest in little, he will also be dishonest in much.
If we can’t be faithful with
earthly wealth,
which isn’t even ours to begin with,
then how can we be entrusted
with
“true riches”?
The “true riches” here
is referring to stewardship and responsibility
in God’s kingdom along
with all the accompanying
heavenly rewards.
The climax of Jesus’ application is verse Luke 16:13:
“No servant can serve two masters, for either he will hate the one and love the other,
or he will be devoted to the one and despise the other.
You cannot serve God and money”
(ESV; see also Matthew 6:24).
If God
is our Master,
then our wealth
will be
at His disposal.
In other words,
the faithful and just steward
whose Master is
God
will employ that
wealth
in building up
the kingdom of God
Luke 16:19-31
contains the account of a very rich man
who lived a life of extreme luxury
Laid outside the gate of this rich man’s house,
however, was an extremely poor man named Lazarus
who simply hoped
“to eat what fell from the rich man’s table” (v. 21)
The rich man
was completely indifferent to the plight of Lazarus,
showing him
no love, sympathy, or compassion whatsoever.
Eventually, they both died. Lazarus went to heaven, and the rich man went to hell. Appealing to “Father Abraham” in heaven, the rich man requested that Lazarus be sent to cool his tongue with a drop of water to lessen his “agony in this fire.” The rich man also asked Abraham to send Lazarus back to earth to warn his brothers to repent so that they would never join him in hell.
Both requests were denied.
Abraham
told the rich man that if his brothers
did not believe in Scripture,
neither would they believe a messenger,
even if he came straight from heaven.
The same is true for the Parable of
the Wicked Tenants
Like many these days who buy into
the “prosperity gospel,” the rich man
wrongly saw his material riches
as evidence of God’s love and blessing.
Likewise, he believed the poor and destitute,
like Lazarus, were cursed by God.
Yet, as the apostle James exhorted, “You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter” (James 5:5).
Not only do riches not get one into heaven, but they have the power to
separate a person from God in a way that few other things can. Riches are deceitful
(Mark 4:19).
It is certainly not impossible for the very rich to enter heaven
(many heroes of the Bible were wealthy),
but Scripture is clear that it is
very hard,
Like a Camel passing through the
Eye of a Needle
(Matthew 19:23-24; Mark 10:23-25; Luke 18:24-25).
True followers of Christ will not be indifferent to the plight of the poor like the rich man in this story was. God loves the poor and is offended when His children neglect them (Proverbs 17:5; 22:9, 22-23; 29:7; 31:8-9). In fact, those who show mercy to the poor are in effect ministering to Christ personally (Matthew 25:35-40). Christians are known by the fruit they bear. The Holy Spirit’s residence in our hearts will most certainly impact how we live and what we do.
Abraham’s words in verses 29 and 31 referring to “Moses and the Prophets” (Scripture) confirms that understanding the revealed Word of God has the power to turn unbelief into faith (Hebrews 4:12; James 1:18; 1 Peter 1:23). Furthermore, knowing Scripture helps us to understand that God’s children, like Lazarus, can suffer while on this earth—suffering is one of the many tragic consequences of living in a sinful and fallen world.
The Bible says our earthly lives are a “mist that appears for a little while and then vanishes” (James 4:14). Our earthly sojourn is exceedingly brief. Perhaps the greatest lesson to learn from this story, then, is that when death comes knocking on our door there is only one thing that matters: our relationship with Jesus Christ. “What good will it be for a man if he gains the whole world, yet forfeits his soul?” (Matthew 16:26; Mark 8:36). Eternal life is only found in Christ. “God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life” (1 John 5:11-12). The truth is, if we wish to live apart from God during our time on earth, He will grant us our wish for eternity as well. As one pastor aptly said, “If you board the train of unbelief, you will have to take it all the way to its destination.”
In the prosperity gospel, also known as the “Word of Faith Movement,” the believer is told to use God, whereas the truth of biblical Christianity is just the opposite—God uses the believer. Prosperity theology sees the Holy Spirit as a power to be put to use for whatever the believer wills. The Bible teaches that the Holy Spirit is a Person who enables the believer to do God’s will. The prosperity gospel movement closely resembles some of the destructive greed sects that infiltrated the early church. Paul and the other apostles were not accommodating to or conciliatory with the false teachers who propagated such heresy. They identified them as dangerous false teachers and urged Christians to avoid them.
Paul warned Timothy about such men in 1 Timothy 6:5, 9-11. These men of “corrupt mind” supposed godliness was a means of gain and their desire for riches was a trap that brought them “into ruin and destruction” (v. 9). The pursuit of wealth is a dangerous path for Christians and one which God warns about: “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (v. 10). If riches were a reasonable goal for the godly, Jesus would have pursued it. But He did not, preferring instead to have no place to lay His head (Matthew 8:20) and teaching His disciples to do the same. It should also be remembered that the only disciple concerned with wealth was Judas.
Paul said
covetousness is idolatry
(Ephesians 5:5)
and instructed the Ephesians to avoid anyone
who brought
a message of immorality or covetousness
(Ephesians 5:6-7)
The testimony of Scripture is that God alone is worthy of worship. Idol worship robs God of the glory that is rightfully His, and that is something He will not tolerate (Isaiah 42:8).
Even today there are religions that bow before statues and icons, a practice forbidden by God’s Word. The significance God places upon it is reflected in the fact that the first of the Ten Commandments refers to idolatry: “You shall have no other gods before me. You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me” (Exodus 20:3-5).
Idolatry extends beyond the worship of idols and images and false gods. Our modern idols are many and varied. Even for those who do not bow physically before a statue, idolatry is a matter of the heart—pride, self-centeredness, greed, gluttony, a love for possessions and ultimately rebellion against God. Is it any wonder that God hates it?
“Thou shalt not covet.”
Any recitation of the Ten Commandments ends with the prohibition against covetousness, the desire to have the wealth or possessions of someone else. But Exodus 20:17 goes farther than merely forbidding covetousness, giving examples of things people covet: “your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.” Those particulars help explain covetousness so that we understand God’s intent and why covetousness is sin.
You shall not covet your neighbor’s wife. One way we covet is through lust. Lust is a strong desire for something that God has forbidden. When we covet the spouse of someone else, we are emotionally leaving the one we pledged our lives to. We may never touch the person we covet inappropriately, but, in our hearts, we desire that which is not ours, and that is sin. Jesus equated inward lust with outward adultery (Matthew 5:28). While the latter has more devastating consequences in this life, the former is equally repugnant to God. It is impossible to love our neighbor while at the same time coveting his or her spouse (see 1 Peter 1:22; Mark 12:33). Covetousness causes us to see neighbors as rivals, and that creates jealousy and envy and may eventually lead to acting out our inward sin (James 1:14–15).
You shall not covet his male or female servant. In most cultures, having servants means that the household is doing well financially. Human beings are prone to comparison, and we judge our own success by how we think we compare to others. Modern-day coveting often takes the form of “keeping up with the Joneses” and leads to dissatisfaction with what God has given us.
For example, Mrs. Smith enjoys her small home and doesn’t mind the daily work it requires. Then she visits Mrs. Tate, who has a maid, a cook, and a butler. The home is spotless and the dinner superb. She goes home and feels dissatisfied with her own house. She imagines how much easier life would be if she had servants like Mrs. Tate has. She begins to despise her own simple recipes, the continual chore of laundry, and having to answer her own door. Coveting her neighbor’s servants will lead Mrs. Smith to an ungrateful spirit and a lack of contentment (Proverbs 15:16; Luke 12:15; Philippians 4:11).
You shall not covet your neighbor’s ox or donkey. In ancient economies, service animals represented a man’s livelihood. A man with several sturdy oxen could plow and harvest more crops. Donkeys were pack animals used by traders and merchants. Men with many donkeys were doing well and could even rent them to others, bringing in more revenue. Coveting the work animals of another meant dissatisfaction with one’s own livelihood. The attitude of covetousness created resentment toward God and jealously toward neighbors.
Today, coveting a neighbor’s ox or donkey may sound something like this: “Why does he get all the breaks? I work just as hard as he does, but I get nowhere. If I just had what he has, I could do better, too.” We cannot love and serve our neighbors if we are jealous of their station in life. Coveting another’s livelihood can result in believing that God is not doing a good job caring for us, as we accuse Him of being unfair in the way He has blessed someone else (2 Thessalonians 1:5–6).
You shall not covet anything that belongs to your neighbor. This command covers all possessions. We need to guard our hearts against slipping into covetousness in any area.
King Ahab is a biblical example of someone overcome by the evils of coveting (1 Kings 21:1–16). As the king of Israel, Ahab had everything he needed, yet he saw a vineyard he did not own and coveted it. His covetousness led to discontent, pouting, and eventually murder when his wicked wife, Jezebel, seized the vineyard for him and had its rightful owner killed. When we allow covetousness to have its way, it can lead to greater evils.
First Timothy 6:6–10 gives us the cure for covetousness: “But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” God gave us commands against coveting for our own good. We cannot be covetous and thankful at the same time. Covetousness kills contentment, joy, and peace. When we stay continually aware of all God has done for us, we safeguard our hearts against covetousness (1 Thessalonians 5:18).
Prosperity teaching prohibits God from working on His own, meaning that God is not Lord of all because He cannot work until we release Him to do so. Faith, according to the Word of Faith doctrine, is not submissive trust in God; faith is a formula by which we manipulate the spiritual laws that prosperity teachers believe govern the universe. As the name “Word of Faith” implies, this movement teaches that faith is a matter of what we say more than whom we trust or what truths we embrace and affirm in our hearts.
A favorite term of prosperity gospel teachers is “positive confession.” This refers to the teaching that words themselves have creative power. What you say, prosperity teachers claim, determines everything that happens to you. Your confessions, especially the favors you demand of God, must all be stated positively and without wavering. Then God is required to answer (as though man could require anything of God!). Thus, God’s ability to bless us supposedly hangs on our faith. James 4:13-16 clearly contradicts this teaching: “Now listen, you who say, ‘Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.’ Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes.” Far from speaking things into existence in the future, we do not even know what tomorrow will bring or even whether we will be alive.
Instead of stressing the importance of wealth, the Bible warns against pursuing it. Believers, especially leaders in the church (1 Timothy 3:3), are to be free from the love of money (Hebrews 13:5). The love of money leads to all kinds of evil (1 Timothy 6:10). Jesus warned, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15). In sharp contrast to the prosperity gospel emphasis on gaining money and possessions in this life, Jesus said, “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal” (Matthew 6:19). The irreconcilable contradictions between prosperity teaching and the gospel of our Lord Jesus Christ is best summed up in the words of Jesus in Matthew 6:24, “You cannot serve both God and money.”
The Word of Faith movement grew out of the Pentecostal movement in the late 20th century.
Its founder was E. W. Kenyon, who studied the metaphysical New Thought teachings of Phineas Quimby. Mind science (where "name it and claim it" originated) was combined with Pentecostalism, resulting in a peculiar mix of orthodox Christianity and mysticism. Kenneth Hagin, in turn, studied under E. W. Kenyon and made the Word of Faith movement what it is today. Although individual teachings range from completely heretical to completely ridiculous, what follows is the basic theology most Word of Faith teachers align themselves with.
At the heart of the Word of Faith movement is the belief in the "force of faith." It is believed words can be used to manipulate the faith-force, and thus actually create what they believe Scripture promises (health and wealth). Laws supposedly governing the faith-force are said to operate independently of God’s sovereign will and that God Himself is subject to these laws. This is nothing short of idolatry, turning our faith—and by extension ourselves—into god.
From here, its theology just strays further and further from Scripture: it claims that God created human beings in His literal, physical image as little gods. Before the fall, humans had the potential to call things into existence by using the faith-force. After the fall, humans took on Satan’s nature and lost the ability to call things into existence. In order to correct this situation, Jesus Christ gave up His divinity and became a man, died spiritually, took Satan’s nature upon Himself, went to hell, was born again, and rose from the dead with God’s nature. After this, Jesus sent the Holy Spirit to replicate the Incarnation in believers so they could become little gods as God had originally intended.
Following the natural progression of these teachings, as little gods we again have the ability to manipulate the faith-force and become prosperous in all areas of life. Illness, sin, and failure are the result of a lack of faith, and are remedied by confession—claiming God’s promises for oneself into existence. Simply put, the Word of Faith movement exalts man to god-status and reduces God to man-status. Needless to say, this is a false representation of what Christianity is all about. Obviously, Word of Faith teaching does not take into account what is found in Scripture. Personal revelation, not Scripture, is highly relied upon in order to come up with such absurd beliefs, which is just one more proof of its heretical nature.
Countering Word of Faith teaching is a simple matter of reading the Bible. God alone is the Sovereign Creator of the Universe (Genesis 1:3; 1 Timothy 6:15) and does not need faith—He is the object of faith (Mark 11:22; Hebrews 11:3). God is spirit and does not have a physical body (John 4:24). Man was created in the image of God (Genesis 1:26, 27; 9:6), but this does not make him a little god or divine. Only God has a divine nature (Galatians 4:8; Isaiah 1:6-11, 43:10, 44:6; Ezekiel 28:2; Psalm 8:6-8). Christ is Eternal, the Only Begotten Son, and the only incarnation of God (John 1:1, 2, 14, 15, 18; 3:16; 1 John 4:1). In Him dwelt the fullness of the Godhead bodily (Colossians 2:9). By becoming a man, Jesus gave up the glory of heaven but not His divinity (Philippians 2:6-7), though He did choose to withhold His power while walking the earth as man.
The Word of Faith movement is deceiving countless people, causing them to grasp after a way of life and faith that is not biblical. At its core is the same lie Satan has been telling since the Garden: “You shall be as God” (Genesis 3:5). Sadly, those who buy into the Word of Faith movement are still listening to him. Our hope is in the Lord, not in our own words, not even in our own faith (Psalm 33:20-22).
Our faith
comes from
God in the first place
(Ephesians 2:8; Hebrews 12:2)
and is not
something we create
for ourselves.
So, be wary of the Word of Faith movement
and any church
that aligns itself
with Word of Faith teachings
Reverence is honor and respect that is deeply felt and outwardly demonstrated. Because of the Lord God’s awesome power and majesty, He is deserving of the highest level of reverence (Leviticus 19:30). The Bible records reverence as the automatic response of everyone who encounters the awesome grandeur of the Lord God Almighty (Numbers 20:6; Judges 13:20; 1 Chronicles 21:16).
The idea of reverence for God started with God. In the Old Testament, God taught the Israelites how to show proper reverence by giving them hundreds of laws related to purity, holiness, and worship (Deuteronomy 5). Sinful humanity does not know how to worship a holy God with reverence and awe, so He spelled it out for us. His presence dwelt with Israel in the Ark of the Covenant, and they were not to touch it as a matter of reverence. The Holy of Holies inside the tabernacle also required the highest level of reverence (Leviticus 16:2). Whoever disobeyed God’s command about entering the Holy of Holies died instantly (Leviticus 22:9; Numbers 4:20; 1 Chronicles 13:9–10). The purpose of such strict rules was to define holiness and impress upon mankind the necessity for reverence in the presence the Lord. God is not to be trifled with.
In New Testament Christianity, reverence for God is demonstrated by our willingness to voluntarily die to self and obey His commands (Galatians 2:20; 5:13; James 2:12). Jesus reminded us that we must properly reverence God. He taught the disciples to begin their prayers with “Our Father, who is in heaven, hallowed be your name” (Matthew 6:9–13). Hallowed means “set apart as holy.” We are to treat the name of God with reverence
Another way we demonstrate reverence for God is by the way we live. Those with a right understanding of God’s nature also understand His wrath. We show reverence by taking seriously His hatred of sin and the coming judgment on those who refuse to repent (Colossians 3:6; Romans 1:18). We pursue holiness because He is holy (1 Peter 1:15–16). Reverent people desire “to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age” (Titus 2:12).
We show reverence for God by learning how to truly worship Him. Jesus said that the Father is seeking people who will learn to worship Him “in spirit and in truth” (John 4:24). True worship is not about our favorite song. It is not confined to an emotional experience and is not synonymous with tingly feelings. True worship is a lifestyle. We worship in spirit when our hearts are abandoned before Lord, willing to obey everything He has said. We worship in truth when our minds are engaged and filled with the biblical understanding of God’s nature. To worship God is to know Him and to serve Him. To worship Him the way He deserves to be worshiped, we must align our hearts with His and seek to obey Him (see Luke 6:46).
Reverence for God is a quality missing in much of what masquerades as Christianity today. Instead of the kind of reverence we see demonstrated throughout the Bible, modern Christianity has adopted a “Jesus-is-my-buddy” attitude that grossly downplays the holiness, power, and righteous wrath of the Sovereign Creator. Reverence does not refer to God as “The Big Guy in the Sky” or “The Man Upstairs.” Once we truly know who God is, we reverence Him in our hearts. Even the thief on the cross, after he realized who Jesus was, rebuked the other thief for his irreverence: “Don’t you fear God?” he said to the other thief; then he turned to Jesus and honored Him as the King (Luke 23:40–42).
Human beings were created to worship God, so reverence is the natural response of a heart that has been transformed by the Holy Spirit. The more we grow in knowledge and understanding, the more reverence we feel toward Him. Proper reverence is not the same as stiff, religious formality. The gift of Jesus to us was God’s invitation to draw near (James 4:8; John 14:9). However, familiarity with God should not breed contempt, but greater reverence.
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. The Pharisees, having witnessed irrefutable proof that Jesus was working miracles in the power of the Holy Spirit, ignored the Lord
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.
John 14 is part of the Upper Room Discourse (John 13—17), a collection of teachings delivered by Jesus to His disciples on the night before His crucifixion. In these final moments, the disciples were greatly distressed about the impending departure of their beloved friend, Jesus (John 14:1). For this reason, Jesus took an extended moment to calm their troubled hearts and reassure them that “another Helper” was on the way (John 14:16, ESV).
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.
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
Second Peter 3:18 tells us to “grow in the grace and knowledge of the Lord Jesus Christ.” To grow in grace is to mature as a Christian. We are saved by grace through faith (Ephesians 2:8–9), and we mature and are sanctified by grace alone. We know that grace is a blessing that we don’t deserve. It is God’s grace that justifies us, sanctifies us, and eventually glorifies us in heaven. The sanctification process, becoming more like Christ, is synonymous with growing in grace.
In 2 Corinthians 2:17—7:4, the apostle Paul sets forth a defense of his apostolic ministry.
In verses 4:1–6,
he focuses on the transparency
of his ministry
Paul renounces
secret and underhanded methods,
stating that he does
not
“try to trick anyone
or distort
the word of God.
We tell the truth
before God,
and all who
are
honest know this”
(2 Corinthians 4:2, NLT)
Paul contends that, if the message of the gospel seems hidden, it is not because he has tried to hide anything. Rather, it is obscured to those who are perishing (verse 3) because “the god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ,
who is the image of God” (2 Corinthians 4:4).
Who is the “god of this age”? We can eliminate the possibility that Paul
is referring to the one true God here.
This “god” is blinding minds and keeping people
from Christ and His gospel.
So, the god of this age must be an evil being.
One clue as to the identity of the god of this age is that his rule is temporary. The exact phrase god of this age is found nowhere else in the New Testament. The original Greek word (aiōn) in 2 Corinthians 4:4, translated as “age” (NIV, CSB, NKJV) or “world” (ESV, NLT, NASB, KJV), means “an era of time or an epoch.” This god’s reign has a limited span.
Another clue on the identity of the god of this age is the use of similar titles in the Bible. Ephesians 2:2 speaks of “the ruler of the kingdom of the air” and “the spirit who is now at work in those who are disobedient.” In John 14:20, Jesus refers to “the prince of this world.” If all these appellations point to the same being, we have a ruler who wields temporary authority over the ungodly and blinds their minds to God’s plan of salvation.
The obvious identity of the god of this age is the devil, or Satan.
As the god of this age, Satan possesses a powerful dominion over this present, fallen, dark world of sin and death (Ephesians 6:12; Colossians 1:13; 1 John 5:19). From a biblical perspective, this evil age began with Adam’s fall, not with the creation of the world. Humanity’s rebellion against God was initiated by Satan (1 John 3:8; John 8:44), and people got “caught up in the cosmic and supernatural uprising of Satan against the one true and living God” (Barnett, P., The Message of 2 Corinthians: Power in Weakness, the Bible Speaks Today, InterVarsity Press, 1988, p. through God’s mercy and grace, we received the gift of salvation in Jesus Christ. Our Lord died on the cross “for our sins to rescue us from the present evil age, according to the will of our God and Father” (Galatians 1:4).
The redeemed become partakers of God’s heavenly kingdom
(Hebrews 6:5).
In the age to come,
God’s kingdom will be fully revealed,
and every wrong of this present age will
be made right
(Luke 18:30).
In predicting His death, Jesus said, “Now is the time for judgment on this world; now the prince of this world will be driven out” (John 12:31), and He assured His disciples that “the prince of this world now stands condemned” (John 16:11). Jesus is the King of kings, and He came into this world “to destroy the devil’s work” (1 John 3:8). Until the final judgment, Satan has been allotted an “hour—when darkness reigns” (Luke 22:53).
But his time is limited.
As the god of this age, Satan’s greatest superpower is deceit
(Revelation 12:9)
He blinds people’s minds to spiritual truth
(John 3:19–20; 2 Corinthians 4:4; Ephesians 4:17–19; 2 Thessalonians 2:9–10).
Jesus stated that Satan
“has always hated the truth,
because
there is no truth in him.
When he lies,
it is consistent with
his character;
for he is a liar and
the father of lies”
(John 8:44, NLT).
Thankfully, God has made
His light shine in the hearts of believers
so that they
are no longer blind to His truth
(2 Corinthians 4:6).
Nevertheless, Christians must stay
firmly
rooted in the Word of God
(John 17:17; Psalm 119:11; 2 Timothy 3:15; 1 Peter 1:23)
The apostle Paul combatted those
who taught
a false gospel in Galatians 1:6–9:
“I am astonished that you are so quickly deserting the one
who called you to
live in the grace of Christ
and are turning to a different, FALSE gospel--
which is really no gospel at all.
Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!” An issue in the Galatian churches was the teaching that believers in Christ must follow the Old Testament Law (specifically concerning circumcision) in order to be saved. Paul’s unequivocal pronouncement is that a “gospel” of grace plus works is false.
Salvation is provided in Christ alone by grace alone through faith alone (Ephesians 2:8–9). No person is perfect, and no human action can make a person right before a sinless, holy God. No one can earn or merit salvation, no matter how “religious” he or she is or how meritorious the work seems to be.
There are many genuine Christians who have a misunderstanding of the gospel of grace. This was true even in Paul’s time. Some of those who expected Gentile believers (non-Jewish Christians) to follow Jewish legal customs were true believers (Acts 15). They were Christians, but they misunderstood the free gift of the gospel to some extent. At the Jerusalem Council, the church’s early leaders encouraged Gentile Christians in the grace of God and noted only a few important guidelines for them to follow to promote peace within the church.
The problem of trying to mix grace plus works continues today. There are many Christians who have come to genuine faith in Jesus Christ who still believe they must also perform certain works to make sure they do not go to hell, as if the grace of God in Christ were not enough. While such teaching should be confronted and corrected—we must trust Christ, not ourselves—this does not mean the person is unsaved or has lost his or her salvation.
According to Galatians 1, those who teach the false gospel of grace-plus-works are “anathema”; that is, they are condemned by God. Other New Testament passages speak against teaching a false gospel. For example, Jude wanted to write his epistle about the common salvation he shared with his readers, yet he found it necessary to change topics: “Dear friends, although I was very eager to write to you about the salvation we share, I felt compelled to write and urge you to contend for the faith that was once for all entrusted to God’s holy people” (Jude 1:3). In the next verse, he refers to those with another gospel as “ungodly people, who pervert the grace of our God.”
This is perhaps the best way to describe such teaching. A person can misunderstand the issue of salvation by grace versus works and still truly believe in Christ. However, there are also ungodly people who do not know the Lord and who preach a false gospel.
These ungodly individuals are called cursed,
as they
knowingly pervert
the
true message of Jesus
“All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away” (Isaiah 64:6). This passage is often used as a proof text to condemn all our acts of goodness as nothing more than “filthy rags” in the eyes of God. The context of this passage is referring specifically to the Israelites in Isaiah’s time (760—670 B.C.)
who had strayed from God. Isaiah
was writing
concerning his nation and their hypocrisy.
Yet he includes himself in the description, saying “we” and “our.” Isaiah was redeemed and set apart as a prophet of God, yet he saw himself as part of a group that was utterly sinful. The doctrine of total depravity is taught clearly elsewhere in Scripture (e.g., Ephesians 2:1–5), and the illustration of Isaiah 64:6 could rightly be applied to the whole world, especially given Isaiah’s inclusion of himself in the description.
The term “filthy rags” is quite strong. The word filthy is a translation of the Hebrew word iddah, which literally means “the bodily fluids from a woman’s menstrual cycle.” The word rags is a translation of begged, meaning “a rag or garment.” Therefore, these “righteous acts” are considered by God as repugnant as a soiled feminine hygiene product.
As Isaiah wrote this, the Israelites had been the recipients of numerous miraculous blessings from God.
Yet they had turned their backs on Him by worshiping false gods (Isaiah 42:17), making sacrifices and burning incense on strange altars (Isaiah 65:3–5). Isaiah had even called Jerusalem a harlot and compared it to Sodom (Isaiah 3:9). These people had an illusion of their own self-righteousness.
Yet God did not esteem their acts of righteousness as anything but “polluted garments” or “filthy rags.”
Their apostasy, or falling away from the law of God, had rendered their righteous works totally unclean.
“Like the wind, [their] sins were sweeping them away” (Isaiah 64:6). Martin Luther said, “The most damnable and pernicious heresy that has ever plagued the mind of man is that somehow he can make himself good enough to deserve to live
forever with an all-holy God.”
Though self-righteousness is condemned throughout the Bible (Ezekiel 33:13; Romans 3:27; Titus 3:5),
Then he proclaimed that
“we are his workmanship,
created in Christ Jesus for good works,
which God prepared
beforehand, that we should walk in them”
(Ephesians 2:10; see also 2 Corinthians 3:5).
Our salvation is not the result of any of our efforts, abilities, intelligent choices, personal characteristics, or acts of service we may perform. However, as believers, we are “created in Christ Jesus for good works”—to help and serve others. While there is nothing we can do to earn our salvation,
God’s intention is that our salvation will result in acts of service.
We are saved not merely for our own benefit but to serve Christ and build up the church
(Ephesians 4:12).
This reconciles the seeming conflict between faith and works.
Our righteous acts do not produce salvation but are, in fact, evidence of our salvation
(James 1:22; 2:14–26).
In the end, we must recognize
that even our righteous acts come as a result
of God within us,
not of ourselves.
On our own, our “righteousness”
is simply
self-righteousness,
and
vain, hypocritical religion
produces nothing more than
“filthy rags.”
Thank You,
John!
The Gospel of Luke
was likely
written between A.D. 58 and 65.
As with the other two synoptic gospels—Matthew and Mark—this book’s purpose is to reveal the Lord Jesus Christ and all He “began to do and to teach until the day he was taken up to heaven” (Acts 1:1-2). The Gospel of Luke is unique in that it is a meticulous history—an “orderly account” (Luke 1:3) consistent with Luke’s medical mind—often giving details the other accounts omit.
Luke’s history of the
life of the Great Physician
emphasizes His ministry to—and compassion for—Gentiles, Samaritans, women, children,
tax collectors, sinners, and others regarded as outcasts in Israel.
Luke 2:4-7: “So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. He went there to register with Mary, who was pledged to be married to him and was expecting a child. While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn.”
Luke 3:16, "John answered them all, 'I baptize you with water.
But one more powerful
than I will come,
the thongs of whose sandals I am
not worthy to untie.
He will baptize you with
the
Holy Spirit and with fire.'"
Luke 4:18-19, 21: “‘The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favor.’ Today this scripture is fulfilled in your hearing."
Luke 18:31-33: “Jesus took the Twelve aside and told them, ‘We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled. He will be handed over to the Gentiles. They will mock him, insult him, spit on him, flog him and kill him. On the third day he will rise again.’"
Luke 23:33-34: "When they came to the place called the Skull, there they crucified him, along with the criminals—one on his right, the other on his left. Jesus said, ‘Father, forgive them, for they do not know what they are doing.’"
Luke 24:1-3: "On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. They found the stone rolled away from the tomb, but when they entered, they did not find the body of the Lord Jesus."
Called the most beautiful book ever written,
the Gospel of Luke
begins by telling us about Jesus’ parents;
the birth of His cousin, John the Baptist;
Mary and Joseph’s journey to Bethlehem, where Jesus is born; and the genealogy of Christ through Mary. Jesus’ public ministry reveals His perfect compassion and forgiveness through the stories of the prodigal son, the rich man and Lazarus, and the Good Samaritan. While many believe in this unprejudiced love that surpasses all human limits, many others—especially the religious leaders—challenge and oppose the claims of Jesus. Christ’s followers are encouraged to count the cost of discipleship, while His enemies seek His death on the cross. Finally, Jesus is betrayed, tried, sentenced and crucified. But the grave cannot hold Him! His Resurrection assures the continuation of His ministry of seeking and saving the lost.
Since Luke was a Gentile,
his references to the Old Testament are relatively few compared to those in Matthew’s gospel, and most of the OT references are in the words spoken by Jesus rather than in Luke’s narration.
Jesus used the Old Testament to defend against Satan’s attacks, answering him with “It is written” (Luke 4:1-13); to identify Himself as the promised Messiah (Luke 4:17-21);
to remind the Pharisees of their inability to keep the Law and their need of a Savior
(Luke 10:25-28, 18:18-27);
and to confound their learning
when they
tried to trap and trick Him
(Luke 20).
The Gospel of Luke
gives us a beautiful portrait
of our
compassionate Savior
Jesus was not “turned off” by the poor and the needy; in fact, they were a primary focus of His ministry.
Israel at the time of Jesus was a very class-conscious society.
The weak and downtrodden were literally powerless to improve their lot in life and were especially
open to the message that
“the kingdom of God is near you”
(Luke 10:9).
This is a message we must carry to those around us who desperately need to hear it.
Even in comparatively wealthy countries—perhaps especially so—the
spiritual need is dire
Christians must follow the example of Jesus
and bring
the good news of
salvation
to the
spiritually poor and needy.
The kingdom of God
is near
and the
time grows shorter every day!
along with the Gospels of Luke,
John, and Mark,
Mathews Gospel
is an inspired--
and
thus accurate and TRUE--
history of the
Life of Christ
His Gospel is the longest of the four, and some scholars believe it was the first to be written.
Before Matthew became a disciple of Christ, he was a tax collector or “publican” in the town of Capernaum (Matthew 9:9; 10:3). Matthew is also called Levi, the son of Alphaeus, by Luke and Mark (Mark 2:14; Luke 5:27). Although Luke and Mark do not come out and say, “Levi and Matthew are the same person,” we can deduce the names refer to the same individual because of context. Matthew’s account of his call matches exactly the accounts of Levi’s call in Luke and Mark, both in terms of language and chronological placement. Also, it is not uncommon for a person to be given a different name after an encounter with God. Abram became Abraham, Jacob became Israel, Simon became Peter, and Saul became Paul. It is likely that Matthew (meaning “gift of God”) was the name Jesus gave to Levi after his conversion.
Tax collectors were absolutely despised by their own culture because they worked for the Roman government and enriched themselves by collecting taxes from their own people—often dishonestly collecting excessive amounts (see Luke 19:8). It is likely that Matthew was well-to-do, since Luke says that Levi hosted “a great banquet for Jesus” with “a large crowd” in attendance (Luke 5:29).
Tax collectors such as Matthew were seen by the religious elite as very sinful people, so sinful that even spending time with them could immediately tarnish a good person’s reputation (Matthew 9:10–11). When Jesus was having dinner at Matthew’s house, with many other tax collectors and sinners present, the Pharisees questioned the disciples about Jesus’ choice of companions. Jesus’ response is one of the clearest explanations of God’s heart and His gospel to man: “It is not the healthy who need a doctor, but the sick. . . . I have not come to call the righteous, but sinners” (Matthew 9:12–13). Jesus came to save not the “good,” self-righteous people, but those who knew they were not good—the people who admitted freely that they needed salvation
(cf. Matthew 5:3).
It is impossible to save
a person who claims not
to need saving.
Many of Jesus’ followers were from the poor, the rejected, the sick, the sinful, the weary (Matthew 11:28). He never condemned those people; He forgave them and encouraged them. Jesus’ harshest condemnations were to the Pharisees, the teachers of the Law, and the scribes who thought themselves good, worthy, and better than the “tax collectors and sinners” around them (Matthew 9:10; 23:13–15).
Matthew was one of the
tax collectors
whom Jesus saved.
When called by Jesus,
Matthew immediately
left
his tax collection booth
and followed the Lord
(Matthew 9:9).
He left behind the source of his riches; he left his position of security
and comfort for traveling,
hardship, and eventual martyrdom;
he left his old life for a new life with Jesus.
Being “born of the Spirit” is easily interpreted--
salvation involves a new life
that only the Holy Spirit can produce
(cf. 2 Corinthians 3:6)
But there are a couple different schools of thought on what
Jesus meant when He said,
“born of water.”
One perspective is that “born of water” refers to physical birth. Unborn babies float in fluid in the amniotic sac for nine months. When the time for birth arrives, the amniotic sac bursts, and the baby is born in a rush of “water,” entering the world as a new creature. This birth parallels being “born of the Spirit,” as a similar new birth occurs within our hearts (2 Corinthians 5:17). A person once-born has physical life; a person twice-born has eternal life (John 3:15–18, 36; 17:3; 1 Peter 1:23). Just as a baby contributes no effort to the birth process—the work is done by the mother—so it is with spiritual birth. We are merely the recipients of God’s grace as He gives us new birth through His Spirit (Ephesians 2:8–9). According to this view, Jesus was using a teaching technique He often employed by comparing a spiritual truth with a physical reality. Nicodemus did not understand spiritual birth, but he could understand physical birth so that was where Jesus took him.
The other perspective is that “born of water” refers to spiritual cleansing and that Nicodemus would have naturally understood it that way. According to this view, “born of water” and “born of the Spirit” are different ways of saying the same thing, once metaphorically and once literally. Jesus’ words “born of water and the Spirit” describe different aspects of the same spiritual birth, or of what it means to be “born again.” So, when Jesus told Nicodemus that he must “be born of water,” He was referring to his need for spiritual cleansing. Throughout the Old Testament, water is used figuratively of spiritual cleansing. For example, Ezekiel 36:25 says, “I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities” (see also Numbers 19:17–19; and Psalm 51:2, 7).
Nicodemus, a teacher
of the law,
would surely have been familiar with
the concept of physical water
representing
spiritual purification
The New Testament,
too, uses water as a figure of the new birth.
Regeneration is called a “washing” brought about
by the Holy Spirit through
the Word of God
(Titus 3:5; cf. Ephesians 5:26; John 13:10).
Christians are
“washed . . . sanctified . . . justified in the
name of the
Lord Jesus Christ
and by the Spirit of our God” (1 Corinthians 6:11).
The “washing” Paul speaks of here
is a spiritual one.
Jesus was not teaching that one must be baptized in water in order to be saved.
Baptism is nowhere mentioned in the context,
nor did Jesus ever imply that we must do anything to
inherit eternal life but trust in Him in faith
(John 3:16).
The emphasis of Jesus' words is on spiritual renewal
we need the “living water” (John 4:10)
(Luke 23:40–43)
God’s desire for all who
know Him
is for us to become
more like Christ.
We do this by first
growing in
our
knowledge of Christ.
It stands to reason that
we cannot grow
to be like someone
we don’t know.
The deeper our knowledge of Christ,
the deeper our understanding of Him,
and the more like Him we become.
Among other reasons,
we are to
know and understand Christ so that we will be secure in the faith.
The Apostle Paul reiterates this truth in Ephesians 4:14-16: "Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work." This fact is repeated once more in 2 Peter 3:17-18: "Therefore, dear friends, since you already know this, be on your guard so that you may not be carried away by the error of lawless men and fall from your secure position. But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever! Amen." These passages show us that growing in the knowledge of Christ will preserve us from faith-destroying error.
Of course, knowledge alone will not produce a Christlike character. The knowledge we gain from God’s Word must impact our hearts and convict us of the need to obey what we have learned. Romans 12:1-2 tells us emphatically that the process of filling our minds with the knowledge of God not only brings us closer to Christlikeness, but obedience to that knowledge aligns us with the perfect will of God: "Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will."
The natural consequence of knowing and obeying God is that He becomes greater and greater, while we become less and less as we yield control of our lives to Him. Just as John the Baptist knew that “[Jesus] must increase, but I must decrease” (John 3:30), so the Christian grows to reflect more of Christ and less of his own nature. Luke sums it up best when he describes what Jesus told His disciples: "If anyone would come after me, he must deny himself and take up his cross daily and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will save it" (Luke 9:23-24). The cross was an instrument of death, and Jesus encourages us to take up our cross in order to put to death our old sin nature upon it. God wants us to forget about this world and all its temporary pleasures and be obedient to His Word. Jesus is the living Word (John 1:1), and the Bible is God’s written Word. Therefore, conforming to the Word of God is conforming to Christ.
It is important to realize that becoming more like Christ starts by receiving Him as Savior from our sins. Then we grow in our knowledge of God by reading the Bible daily, studying it, and being obedient to what it says. This process causes us to grow and occurs over an entire lifetime in Christ. Only when we have entered Heaven for eternity with God does this process reach its culmination.
Jesus discussed the new birth in His conversation with Nicodemus, a Jewish leader, in John 3. Jesus said to him, “Very truly I tell you, no one can see the kingdom of God unless they are born again” (John 3:3). Nicodemus was puzzled and asked how anyone could re-enter his mother’s womb and be born a second time. Jesus doubled down: “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit” (verse 5). Then He expounded on what the new birth is.
Jesus explained that this new birth is not physical, but spiritual. The new birth that we must experience in order to “see the kingdom of God” is a work of the Holy Spirit. Just as a mother does all the work in physical birth, so the Holy Spirit does all the work in the new birth. Upon our faith in the saving power of Jesus Christ, the Holy Spirit enters our spirits, regenerates us, and begins His work of transforming us into the image of Christ (2 Corinthians 5:17). We are born again.
In answer to Nicodemus’s questions about the new birth, Jesus began talking about the wind: “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit” (John 3:5–8).
In His analogy of the wind in John 3:8, Jesus was comparing physical birth and growth with spiritual birth and growth. Jesus points out that Nicodemus need not marvel at the necessity of the Spirit causing one to be “born again.” Nicodemus naturally believed in other things as difficult to understand, such as the wind, which he could not see. The effects of the wind are obvious: the sound is heard, and things move as it moves. The wind, unseen, unpredictable, and uncontrollable, is mysterious to us, but we see and understand its effects. So it is with the Spirit. We do not see the Spirit, but we see the changes the Spirit produces in people. Sinful people are made holy; liars speak truth; the proud become humble. When we see such changes, we know they have a cause. The Spirit affects us just as the wind affects the trees, water, and clouds. We don’t see the cause, and we don’t understand all the in’s and out’s of how it works, but we see the effect and believe.
The God of this Age is
Called
Deceiver
God’s desire is that all people repent and be saved (2 Peter 3:9). At the same time, Satan, the “father of lies” (John 8:44), deceives the very people who need to accept the truth. “The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ” (2 Corinthians 4:4). Surely, God could stop Satan’s lies and give people a fighting chance.
Key to understanding spiritual deception is the fact that we often choose what we want to believe rather than what we should believe, even in the face of the evidence (Luke 16:31). “Even after Jesus had done all these miraculous signs in their presence, they still would not believe in him” (John 12:37). Notice that they would notbelieve Jesus, despite the miracles. Their unbelief was willful.
Anyone who resists God risks falling into spiritual deception (2 Thessalonians 2:8–10). Nature abhors a vacuum, and the void created by the eviction of truth will soon be filled by something less than true. Give up the truth, and you’ll believe just about anything.
Spiritual Deception
derives from who
or what we listen to, mainly,
the
Doctrine of Christ
or lack there of
That is why
unqualified ministers
of the Gospel
are so dangerous
God often allows spiritual deception
and in order to cultivate his desire
for our faith and relationship with
One who is Himself Truth,
our
Lord Jesus Christ
(John 14:6)
Jesus alerts
us to “watch out for false prophets”
in Matthew 7:15.
He compares these false prophets to
wolves in sheep’s clothing. Jesus also tells
us how to identify these false prophets:
we will recognize them by their fruit
(Matthew 7:20).
Throughout the Bible, people are warned about false prophets
(Ezekiel 13, Matthew 24:23–27, 2 Peter 3:3).
False prophets claim to speak for God,
but they speak falsehood.
To gain a hearing,
they come to people
“in sheep’s clothing, but inwardly they are ferocious wolves”
(Matthew 7:15).
No matter how
innocent and harmless these teachers
appear on the outside,
they have the nature of wolves—they are intent
on destroying faith,
causing spiritual carnage in the church,
and enriching themselves.
They
“secretly introduce destructive heresies,”
“bring the way of truth into disrepute,”
and
“exploit you with fabricated stories”
(2 Peter 2:1–3).
“
Seek and save the lost
and
"make disciples of all nations"
“Teaching them”
all I have commanded you
are both
phrases from the Bible that
refer to
Jesus's command to his disciples
to spread the Gospel
and rescue people from
spiritual death
Disciples of Christ Follow the Words of Christ,
and
Teach likewise
(Sermon on the Mount)
Contrasting False Apostles who
teach falsehood, or a false gospel that
is unqualified to truly save
Once Mathew
LEFT
the Tax Collectors Booth,
he began
to follow Christ and become
a true disciple
teaching others
the Sermon on the Mount
Thats why Sound, Biblical
Congregations
are looked at regarding their
Proper Biblical Education
in order
to be entrusted
with
sharing the
True Teachings of the
Gospel
Christ Redeemed Us
…The law, however, is not based on faith; on the contrary,
“The man
who does these things will
live by them.”
Christ 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.”
He redeemed us in order that the
blessing promised
to Abraham would come to the Gentiles
in Christ Jesus,
so that by faith
we might receive the promise of the Spirit.…
For the love of money is the root
of all evil: which while some coveted after,
they have erred from the faith,
and pierced themselves through with many sorrows.
But thou, O man of God, flee these things; and
follow after righteousness,
godliness, faith, love, patience, meekness.
I am the True Vine”
(John 15:1)
is the last of seven
“I am”
declarations of Jesus recorded
only in
John’s Gospel
John
was also the one to whom
Jesus entrusted
the care of His mother,
Mary
In the Gospel record that
bears his name,
John carefully avoided
using
his own name.
Instead, he referred to himself
as
“the disciple whom Jesus loved.”
(See John 13:23, 19:26, 20:2, 21:7, 20.)
These “I Am”
proclamations point to
His unique
divine
identity and purpose
Jesus said, “I am the True Vine” to closest friends gathered around Him. It was only a short time before Judas would betray Him; in fact, Judas had already left to do his infamous deed (John 13:30). Jesus was preparing the eleven men left for His pending crucifixion, His resurrection, and His subsequent departure for heaven. He had just told them that He would be leaving them (John 14:2). Knowing how disturbed they would feel, He gave them this lovely metaphor of the True Vine as one of His encouragements.
Jesus wanted His friends, not only those eleven, but those of all time, to know that He was not going to desert them, even though they would no longer enjoy His physical presence. His living energy—His spiritual reality—would continue to nourish and sustain them just as the roots and trunk of a grape vine produce the energy that nourishes and sustains its branches while they develop their fruit. Jesus wanted us to know that, even though we cannot see Him, we are as closely connected to Him as the branches of a vine are connected to its stem. Our desire to know and love Him and the energy to serve Him will keep flowing into and through us as long as we “abide” in Him.
Jesus went on to remove any misunderstanding about what He meant (John 15:4). He said that no branch can even live, let alone produce leaves and fruit, by itself. Cut off from the trunk, a branch is dead. Just as a vine’s branches rely on being connected to the trunk from which they receive their energy to bear fruit, Jesus’ disciples depend on being connected to Him for their spiritual life and the ability to serve Him effectively. The fruit we produce is that of the Holy Spirit—love, joy, peace, patience, goodness, kindness, gentleness, faithfulness, and self-control (Galatians 5:22–23). Our source of life and spiritual fruit is not in ourselves; it is outside us, in Christ Jesus. We can live, live rightly, and serve Him effectively only if we are rightly connected to Him in a faith/love relationship.
Then Jesus underscored His point even more strongly by saying, “Apart from me you can do nothing” (John 15:5). This illustration of the vine and branches is no thoughtless generality or careless simile. It is absolute, stark reality. No believer can achieve anything of spiritual value independently of Christ Jesus. He also reminds us that there are some who are “in” Him who bear no fruit. But these are not, as some would suppose, true branches that just happen to be fruitless. All true branches bear fruit. Just as we know a healthy, living tree by the good fruit it produces, so do we recognize fruitless branches as having no connection to the True Vine. This is why Jesus tells us, “By their fruit you will know them” (Matthew 7:16–20). Those who do not produce good fruit are cut away and burned. The reference here is to apostates, those who profess to know Christ but whose relationship to Him is insincere. He neither called them nor elected them nor saved them nor sustains them. Eventually, the fruitless branches are identified as not belonging to the Vine and are removed for the sake of truth and the benefit of the other branches.
So, we depend on Jesus for everything, starting with our very life—“For in Him we live and move and have our being” (Acts 17:28)—and including our reconciliation with God through Him (Romans 5:10). No one can serve God effectively until he is connected with Jesus Christ by faith. Jesus is our only connection with the God who gave life and who produces in us a fruitful life of righteousness and service.
Jeremiah 17:8: “For he shall be like a tree planted by the waters, which spreads out its roots by the river, and will not fear when heat comes; but its leaf will be green, and will not be anxious in the year of drought, nor will cease from yielding fruit.”
what can trees teach us about God and how do we see trees throughout the Bible? Yesterday we began with tree seeds, and we explored the importance of healthy soil conditions and making sure that our seeds of faith and our seeds of work are growing where they can best thrive. So, what happens when water penetrates a seed in the soil and the hard outer shell of that seed cracks open? What’s the first thing to emerge? Roots. Today, we’re exploring tree roots both in nature and in the Bible. Yesterday we read Jesus parable in Matthew 13, which is all about soil and seeds. Let’s move further into that passage today and read about Jesus’ own explanation of the parable, which he gives in verses 20 to 21.
He said, the seed falling on rocky ground refers to someone who hears the word and at once receives it with joy. But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away.
So what do we see is absolutely essential, once that seed sprouts? It’s roots. Roots are the first thing that emerge from a seed. And in order for that plant to grow and strengthen and mature and thrive, those roots need to be strong. When it comes to roots, I love looking at perennial plants. So, a perennial plant is one that comes back and grows again year after year, and we can compare these to annual plants that only have one year of growth. Trees are a perennial plant. In the winter they go dormant and they’re reserving all of their energy so that they can strengthen their roots. And then come springtime leaf out and blossom again.
So, what makes the difference between annual plants and perennial plants? Well, it comes down to their roots. Perennial plants can regrow each year because of their strong root system. In fact, their roots strengthen with each consecutive year, and the plant comes back bigger and stronger and more beautiful than the year before.
But I put their roots into the ground and I covered them up with soil. And then I wondered all winter long if they had died. But this spring they sprouted. And not only that, these flowers are thriving. They spent all winter long strengthening their roots, and now they’re over a foot tall with these beautiful blossoms. When it comes to growth and longevity, roots matter. This is because roots have two main jobs. First, they take in nutrients and deliver those to the plant. And second, they stabilize the plant. You know what? The roots of our faith have these same two jobs.
Let’s look first at nourishment. Just as roots deliver water and nutrients to a plant, we can root our faith into God’s living waters. Listen to Jeremiah 17:7-8:
Blessed is the man who trusts in the Lord whose trust is the Lord. He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green; and is not anxious in the year of drought, for it does not cease to bear fruit.
When we trust in the Lord and we root ourselves into his word and presence, we do not need to fear drought. Whether it is a drought of faith, a drought in our marriage or parenting or a friendship or a career, or ministry, these drought seasons will come. But we do not need to fear because
we are rooted into the everlasting and all powerful God.
Jesus spoke these words
in John 4:14,
But whoever drinks of the water that I will give him
will never be thirsty again.
The water that I will give him
will become in him a spring of water
welling up to eternal life.
We can ROOT
into Christ
because
his well of living waters never runs dry.
Two are better than one, because they have a good return for their labor: If either of them falls down, one can help the other up. But pity anyone who falls and has no one to help them up. Though one may be overpowered, two can defend themselves. A cord of three strands is not quickly broken.
The same is true for roots of a tree. If a tree is sick, those nearby trees can send nutrients through that connected underground root system and help nourish it back to health. What a beautiful image in nature of the body of Christ. So, roots deliver nutrients and they also help stabilize a tree and keep it grounded. Colossians 2:6-7 says,
Therefore, as you received Christ, Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding with thanksgiving.
In today’s world, it’s easy to feel confused and like the winds of culture are blowing hard and every which way, and it’s dizzying and it’s exhausting. But we can be grounded and stand firm. God’s word and his steadfast hope stabilize us. Well, a tree can only grow upwards with strong roots. So, with our roots plunging deeper tomorrow, we’ll look at the growth of a tree and how we can read a tree’s life story as we study its rings.
Mammon (Aramaic: מָמוֹנָא, māmōnā) in the New Testament is commonly thought to mean money, material wealth, or any entity that promises wealth, and is associated with the greedy pursuit of gain. The Gospel of Matthew and the Gospel of Luke both quote Jesus using the word in a phrase often rendered in English as "You cannot serve both God and mammon."
In the Middle Ages, it was often personifiedand sometimes included in the seven princes of Hell. Mammon in Hebrew (ממון) means 'money'. The word was adopted to modern Hebrew to mean wealth.
EtymologyThe word Mammon comes into English from post-classical Latin mammona'wealth', used most importantly in the Vulgate Bible (along with Tertullian'smammonas and pseudo-Jerome's mammon). This was in turn borrowed from Hellenistic Greek μαμωνᾶς, which appears in the New Testament, borrowed from Aramaic מָמוֹנָא māmōnā, an emphatic form of the word māmōn 'wealth, profit',[1]perhaps specifically from the Syriac dialect. The spelling μαμμωνᾷ refers to "a Syrian deity, god of riches; Hence riches, wealth"; μαμωνᾶς is transliterated from Aramaic [ממון] and also means "wealth".[2] However, it is not clear what the earlier history of the Aramaic form was.[1][3] The word may have been present throughout the Canaanite languages: the word is unknown in Old Testament Hebrew, but has been found in the Qumran documents;[4] post-biblical Hebrew attests to māmōn; and, according to Augustine of Hippo, Punic included the word mammon 'profit'.[1]It has been suggested that the Aramaic word māmōn was a loanword from Mishnaic Hebrew ממון (mamôn) meaning money,[5][6][7] wealth,[8] or possessions;[9] although it may also have meant "that in which one trusts".
According to the Textus Receptus of the New Testament,[10] the Greek word translated "Mammon" is spelt μαμμωνᾷ in the Sermon on the Mount at Matthew 6:24, and μαμωνᾶ (from μαμωνᾶς) in the Parable of the Unjust Steward at Luke 16:9,11,13. The 27th edition of the popular Critical Text of the New Testament[11]has μαμωνᾶ in all four places with no indication of any textual variances, thereby ignoring the Textus Receptus reading at Matthew 6:24. The Liddell and Scott Lexicon[12] has a listing for each spelling, indicating that each occurs only in the New Testament, nowhere else in ancient and Hellenistic Greek literature. The spelling μαμμωνᾷ refers to "a Syrian deity, god of riches; Hence riches, wealth"; μαμωνᾶς is transliterated from Aramaic [ממון] and also means "wealth". The Authorised Version uses "Mammon" for both Greek spellings; John Wycliffe uses richessis.
The Revised Standard Version of the Bible says it is "a Semitic word for money or riches". The International Children's Bible (ICB) uses the wording "You cannot serve God and money at the same time".
The Truth
about an
Unbiblical Church
Christians began to use
"mammon"
as a term that was used
to describe gluttony,
excessive materialism, greed,
and
unjust worldly gain
Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also. No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
— Matthew 6:19–21, 24
The Parable of the Unjust Steward
can
be found
in Luke 16:1–13
The text can be broken down into two parts: the parable (verses 1–8) and the application (verses 9–13). Luke 16:1 identifies that Jesus is speaking to His disciples, but there is a suggestion that His audience is mixed—disciples and Pharisees. Luke 16:14 states that the Pharisees “heard all this and were sneering at Jesus.” We also see in verse 1 (in the ESV) that Jesus “also” said to the disciples; the “also” would suggest that this parable is connected to the previous three in Luke 15 and that the audience was a mixed crowd of disciples and Pharisees.
is important to know to whom Jesus is addressing this parable. The parable is for the benefit of the disciples, but there is also a not-so-subtle critique of the Pharisees, as was evident in Luke 15. As Luke introduces the parable of the unjust steward, he gives a commentary on the motivation of the Pharisees in Luke 16:14, and in verse 15 our Lord condemns their motives.
And what was the Pharisees’ motivation?
They were those who “loved money” (Luke 16:14),
justified
themselves before others,
and
exalted that which was
“An abomination
in the
Sight of God”
(Luke 16:15, ESV).
With that as a backdrop, let’s look at the parable. It’s a fairly simple, if somewhat unorthodox, parable from Jesus. The story is simple, but the setting is unusual. In most of Jesus’ parables, the protagonist is either representative of God, Christ, or some other positive character. In this parable the characters are all wicked—the steward and the man whose possessions he manages are both unsavory characters. This should alert us to the fact that Jesus is not exhorting us to emulate the behavior of the characters but is trying to expound on a larger principle.
The parable begins with a rich man calling his steward before him to inform him that he will be relieving him of his duties for mismanaging his master’s resources. A steward is a person who manages the resources of another. The steward had authority over all of the master’s resources and could transact business in his name. This requires the utmost level of trust in the steward. Now, it may not be apparent at this point in the parable (but is made more evident later on), but the master is probably not aware of the steward’s dishonesty. The steward is being released for apparent mismanagement, not fraud. This explains why he is able to conduct a few more transactions before he is released and why he is not immediately tossed out on the street or executed.
The steward, realizing that he will soon be without a job, makes some shrewd deals behind his master’s back by reducing the debt owed by several of the master’s debtors in exchange for shelter when he is eventually put out. When the master becomes aware of what the wicked servant had done, he commends him for his shrewdness.
In His application of the story in the remaining verses, Jesus begins by saying, “For the sons of this world are more shrewd in dealing with their own generation than the sons of light” (Luke 16:8, ESV). Jesus is drawing a contrast between the “sons of this world” (i.e., unbelievers) and the “sons of light” (believers). Unbelievers are wiser in the things of this world than believers are about the things of the world to come. The unjust steward, once he knew he was about to be put out, maneuvered to collect some quick cash, cheat his master (who more than likely was cheating his customers), and make friends of his master’s debtors—who would then be obligated to care for him once he lost his job.
What does this have to do with believers being wise about the life to come? Let’s look at Luke 16:9: “And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings” (ESV). Jesus is encouraging His followers to be generous with their wealth in this life so that in the life to come their new friends will receive them into “eternal dwellings.”
This is similar to Jesus’ teaching
on wealth
in the
Sermon on the Mount
where Jesus exhorts
His followers
to lay up
treasures in heaven
(Matthew 6:19–21).
The term unrighteous (or worldly) wealth seems to strike readers the wrong way. But Jesus is not saying that believers should gain wealth unrighteously and then be generous with it. “Unrighteous” in reference to wealth can refer to 1) the means in acquiring wealth; 2) the way in which one desires to use the wealth; or 3) the corrupting influence wealth can have that often leads people to commit unrighteous acts. Given the way in which Jesus employs the term, the third explanation seems the most likely. Wealth is not inherently evil, but the love of money can lead to all sorts of sin (1 Timothy 6:10).
So, the principle that Jesus is trying to convey is one of a just steward rather than an unjust one. The unjust steward saw his master’s resources as a means for his own personal enjoyment and advancement. Conversely, Jesus wants His followers to be just, righteous stewards. If we understand the principle that everything we own is a gift from God, then we realize that God is the owner of everything and that we are His stewards. As such, we are to use the Master’s resources to further the Master’s goals. In this specific case, we are to be generous with our wealth and use it for the benefit of others.
Jesus then goes on to expand in Luke 16:10–13 the principle given in verse 9. If one is faithful in “little” (i.e., “unrighteous” wealth), then one will be faithful in much. Similarly, if one is dishonest in little, he will also be dishonest in much.
If we can’t be faithful with
earthly wealth,
which isn’t even ours to begin with,
then how can we be entrusted
with
“true riches”?
The “true riches” here
is referring to stewardship and responsibility
in God’s kingdom along
with all the accompanying
heavenly rewards.
The climax of Jesus’ application is verse Luke 16:13:
“No servant can serve two masters, for either he will hate the one and love the other,
or he will be devoted to the one and despise the other.
You cannot serve God and money”
(ESV; see also Matthew 6:24).
If God
is our Master,
then our wealth
will be
at His disposal.
In other words,
the faithful and just steward
whose Master is
God
will employ that
wealth
in building up
the kingdom of God
Luke 16:19-31
contains the account of a very rich man
who lived a life of extreme luxury
Laid outside the gate of this rich man’s house,
however, was an extremely poor man named Lazarus
who simply hoped
“to eat what fell from the rich man’s table” (v. 21)
The rich man
was completely indifferent to the plight of Lazarus,
showing him
no love, sympathy, or compassion whatsoever.
Eventually, they both died. Lazarus went to heaven, and the rich man went to hell. Appealing to “Father Abraham” in heaven, the rich man requested that Lazarus be sent to cool his tongue with a drop of water to lessen his “agony in this fire.” The rich man also asked Abraham to send Lazarus back to earth to warn his brothers to repent so that they would never join him in hell.
Both requests were denied.
Abraham
told the rich man that if his brothers
did not believe in Scripture,
neither would they believe a messenger,
even if he came straight from heaven.
The same is true for the Parable of
the Wicked Tenants
Like many these days who buy into
the “prosperity gospel,” the rich man
wrongly saw his material riches
as evidence of God’s love and blessing.
Likewise, he believed the poor and destitute,
like Lazarus, were cursed by God.
Yet, as the apostle James exhorted, “You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter” (James 5:5).
Not only do riches not get one into heaven, but they have the power to
separate a person from God in a way that few other things can. Riches are deceitful
(Mark 4:19).
It is certainly not impossible for the very rich to enter heaven
(many heroes of the Bible were wealthy),
but Scripture is clear that it is
very hard,
Like a Camel passing through the
Eye of a Needle
(Matthew 19:23-24; Mark 10:23-25; Luke 18:24-25).
True followers of Christ will not be indifferent to the plight of the poor like the rich man in this story was. God loves the poor and is offended when His children neglect them (Proverbs 17:5; 22:9, 22-23; 29:7; 31:8-9). In fact, those who show mercy to the poor are in effect ministering to Christ personally (Matthew 25:35-40). Christians are known by the fruit they bear. The Holy Spirit’s residence in our hearts will most certainly impact how we live and what we do.
Abraham’s words in verses 29 and 31 referring to “Moses and the Prophets” (Scripture) confirms that understanding the revealed Word of God has the power to turn unbelief into faith (Hebrews 4:12; James 1:18; 1 Peter 1:23). Furthermore, knowing Scripture helps us to understand that God’s children, like Lazarus, can suffer while on this earth—suffering is one of the many tragic consequences of living in a sinful and fallen world.
The Bible says our earthly lives are a “mist that appears for a little while and then vanishes” (James 4:14). Our earthly sojourn is exceedingly brief. Perhaps the greatest lesson to learn from this story, then, is that when death comes knocking on our door there is only one thing that matters: our relationship with Jesus Christ. “What good will it be for a man if he gains the whole world, yet forfeits his soul?” (Matthew 16:26; Mark 8:36). Eternal life is only found in Christ. “God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life” (1 John 5:11-12). The truth is, if we wish to live apart from God during our time on earth, He will grant us our wish for eternity as well. As one pastor aptly said, “If you board the train of unbelief, you will have to take it all the way to its destination.”
In the prosperity gospel, also known as the “Word of Faith Movement,” the believer is told to use God, whereas the truth of biblical Christianity is just the opposite—God uses the believer. Prosperity theology sees the Holy Spirit as a power to be put to use for whatever the believer wills. The Bible teaches that the Holy Spirit is a Person who enables the believer to do God’s will. The prosperity gospel movement closely resembles some of the destructive greed sects that infiltrated the early church. Paul and the other apostles were not accommodating to or conciliatory with the false teachers who propagated such heresy. They identified them as dangerous false teachers and urged Christians to avoid them.
Paul warned Timothy about such men in 1 Timothy 6:5, 9-11. These men of “corrupt mind” supposed godliness was a means of gain and their desire for riches was a trap that brought them “into ruin and destruction” (v. 9). The pursuit of wealth is a dangerous path for Christians and one which God warns about: “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (v. 10). If riches were a reasonable goal for the godly, Jesus would have pursued it. But He did not, preferring instead to have no place to lay His head (Matthew 8:20) and teaching His disciples to do the same. It should also be remembered that the only disciple concerned with wealth was Judas.
Paul said
covetousness is idolatry
(Ephesians 5:5)
and instructed the Ephesians to avoid anyone
who brought
a message of immorality or covetousness
(Ephesians 5:6-7)
The testimony of Scripture is that God alone is worthy of worship. Idol worship robs God of the glory that is rightfully His, and that is something He will not tolerate (Isaiah 42:8).
Even today there are religions that bow before statues and icons, a practice forbidden by God’s Word. The significance God places upon it is reflected in the fact that the first of the Ten Commandments refers to idolatry: “You shall have no other gods before me. You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me” (Exodus 20:3-5).
Idolatry extends beyond the worship of idols and images and false gods. Our modern idols are many and varied. Even for those who do not bow physically before a statue, idolatry is a matter of the heart—pride, self-centeredness, greed, gluttony, a love for possessions and ultimately rebellion against God. Is it any wonder that God hates it?
“Thou shalt not covet.”
Any recitation of the Ten Commandments ends with the prohibition against covetousness, the desire to have the wealth or possessions of someone else. But Exodus 20:17 goes farther than merely forbidding covetousness, giving examples of things people covet: “your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.” Those particulars help explain covetousness so that we understand God’s intent and why covetousness is sin.
You shall not covet your neighbor’s wife. One way we covet is through lust. Lust is a strong desire for something that God has forbidden. When we covet the spouse of someone else, we are emotionally leaving the one we pledged our lives to. We may never touch the person we covet inappropriately, but, in our hearts, we desire that which is not ours, and that is sin. Jesus equated inward lust with outward adultery (Matthew 5:28). While the latter has more devastating consequences in this life, the former is equally repugnant to God. It is impossible to love our neighbor while at the same time coveting his or her spouse (see 1 Peter 1:22; Mark 12:33). Covetousness causes us to see neighbors as rivals, and that creates jealousy and envy and may eventually lead to acting out our inward sin (James 1:14–15).
You shall not covet his male or female servant. In most cultures, having servants means that the household is doing well financially. Human beings are prone to comparison, and we judge our own success by how we think we compare to others. Modern-day coveting often takes the form of “keeping up with the Joneses” and leads to dissatisfaction with what God has given us.
For example, Mrs. Smith enjoys her small home and doesn’t mind the daily work it requires. Then she visits Mrs. Tate, who has a maid, a cook, and a butler. The home is spotless and the dinner superb. She goes home and feels dissatisfied with her own house. She imagines how much easier life would be if she had servants like Mrs. Tate has. She begins to despise her own simple recipes, the continual chore of laundry, and having to answer her own door. Coveting her neighbor’s servants will lead Mrs. Smith to an ungrateful spirit and a lack of contentment (Proverbs 15:16; Luke 12:15; Philippians 4:11).
You shall not covet your neighbor’s ox or donkey. In ancient economies, service animals represented a man’s livelihood. A man with several sturdy oxen could plow and harvest more crops. Donkeys were pack animals used by traders and merchants. Men with many donkeys were doing well and could even rent them to others, bringing in more revenue. Coveting the work animals of another meant dissatisfaction with one’s own livelihood. The attitude of covetousness created resentment toward God and jealously toward neighbors.
Today, coveting a neighbor’s ox or donkey may sound something like this: “Why does he get all the breaks? I work just as hard as he does, but I get nowhere. If I just had what he has, I could do better, too.” We cannot love and serve our neighbors if we are jealous of their station in life. Coveting another’s livelihood can result in believing that God is not doing a good job caring for us, as we accuse Him of being unfair in the way He has blessed someone else (2 Thessalonians 1:5–6).
You shall not covet anything that belongs to your neighbor. This command covers all possessions. We need to guard our hearts against slipping into covetousness in any area.
King Ahab is a biblical example of someone overcome by the evils of coveting (1 Kings 21:1–16). As the king of Israel, Ahab had everything he needed, yet he saw a vineyard he did not own and coveted it. His covetousness led to discontent, pouting, and eventually murder when his wicked wife, Jezebel, seized the vineyard for him and had its rightful owner killed. When we allow covetousness to have its way, it can lead to greater evils.
First Timothy 6:6–10 gives us the cure for covetousness: “But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” God gave us commands against coveting for our own good. We cannot be covetous and thankful at the same time. Covetousness kills contentment, joy, and peace. When we stay continually aware of all God has done for us, we safeguard our hearts against covetousness (1 Thessalonians 5:18).
Prosperity teaching prohibits God from working on His own, meaning that God is not Lord of all because He cannot work until we release Him to do so. Faith, according to the Word of Faith doctrine, is not submissive trust in God; faith is a formula by which we manipulate the spiritual laws that prosperity teachers believe govern the universe. As the name “Word of Faith” implies, this movement teaches that faith is a matter of what we say more than whom we trust or what truths we embrace and affirm in our hearts.
A favorite term of prosperity gospel teachers is “positive confession.” This refers to the teaching that words themselves have creative power. What you say, prosperity teachers claim, determines everything that happens to you. Your confessions, especially the favors you demand of God, must all be stated positively and without wavering. Then God is required to answer (as though man could require anything of God!). Thus, God’s ability to bless us supposedly hangs on our faith. James 4:13-16 clearly contradicts this teaching: “Now listen, you who say, ‘Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.’ Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes.” Far from speaking things into existence in the future, we do not even know what tomorrow will bring or even whether we will be alive.
Instead of stressing the importance of wealth, the Bible warns against pursuing it. Believers, especially leaders in the church (1 Timothy 3:3), are to be free from the love of money (Hebrews 13:5). The love of money leads to all kinds of evil (1 Timothy 6:10). Jesus warned, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15). In sharp contrast to the prosperity gospel emphasis on gaining money and possessions in this life, Jesus said, “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal” (Matthew 6:19). The irreconcilable contradictions between prosperity teaching and the gospel of our Lord Jesus Christ is best summed up in the words of Jesus in Matthew 6:24, “You cannot serve both God and money.”
The Word of Faith movement grew out of the Pentecostal movement in the late 20th century.
Its founder was E. W. Kenyon, who studied the metaphysical New Thought teachings of Phineas Quimby. Mind science (where "name it and claim it" originated) was combined with Pentecostalism, resulting in a peculiar mix of orthodox Christianity and mysticism. Kenneth Hagin, in turn, studied under E. W. Kenyon and made the Word of Faith movement what it is today. Although individual teachings range from completely heretical to completely ridiculous, what follows is the basic theology most Word of Faith teachers align themselves with.
At the heart of the Word of Faith movement is the belief in the "force of faith." It is believed words can be used to manipulate the faith-force, and thus actually create what they believe Scripture promises (health and wealth). Laws supposedly governing the faith-force are said to operate independently of God’s sovereign will and that God Himself is subject to these laws. This is nothing short of idolatry, turning our faith—and by extension ourselves—into god.
From here, its theology just strays further and further from Scripture: it claims that God created human beings in His literal, physical image as little gods. Before the fall, humans had the potential to call things into existence by using the faith-force. After the fall, humans took on Satan’s nature and lost the ability to call things into existence. In order to correct this situation, Jesus Christ gave up His divinity and became a man, died spiritually, took Satan’s nature upon Himself, went to hell, was born again, and rose from the dead with God’s nature. After this, Jesus sent the Holy Spirit to replicate the Incarnation in believers so they could become little gods as God had originally intended.
Following the natural progression of these teachings, as little gods we again have the ability to manipulate the faith-force and become prosperous in all areas of life. Illness, sin, and failure are the result of a lack of faith, and are remedied by confession—claiming God’s promises for oneself into existence. Simply put, the Word of Faith movement exalts man to god-status and reduces God to man-status. Needless to say, this is a false representation of what Christianity is all about. Obviously, Word of Faith teaching does not take into account what is found in Scripture. Personal revelation, not Scripture, is highly relied upon in order to come up with such absurd beliefs, which is just one more proof of its heretical nature.
Countering Word of Faith teaching is a simple matter of reading the Bible. God alone is the Sovereign Creator of the Universe (Genesis 1:3; 1 Timothy 6:15) and does not need faith—He is the object of faith (Mark 11:22; Hebrews 11:3). God is spirit and does not have a physical body (John 4:24). Man was created in the image of God (Genesis 1:26, 27; 9:6), but this does not make him a little god or divine. Only God has a divine nature (Galatians 4:8; Isaiah 1:6-11, 43:10, 44:6; Ezekiel 28:2; Psalm 8:6-8). Christ is Eternal, the Only Begotten Son, and the only incarnation of God (John 1:1, 2, 14, 15, 18; 3:16; 1 John 4:1). In Him dwelt the fullness of the Godhead bodily (Colossians 2:9). By becoming a man, Jesus gave up the glory of heaven but not His divinity (Philippians 2:6-7), though He did choose to withhold His power while walking the earth as man.
The Word of Faith movement is deceiving countless people, causing them to grasp after a way of life and faith that is not biblical. At its core is the same lie Satan has been telling since the Garden: “You shall be as God” (Genesis 3:5). Sadly, those who buy into the Word of Faith movement are still listening to him. Our hope is in the Lord, not in our own words, not even in our own faith (Psalm 33:20-22).
Our faith
comes from
God in the first place
(Ephesians 2:8; Hebrews 12:2)
and is not
something we create
for ourselves.
So, be wary of the Word of Faith movement
and any church
that aligns itself
with Word of Faith teachings
Reverence is honor and respect that is deeply felt and outwardly demonstrated. Because of the Lord God’s awesome power and majesty, He is deserving of the highest level of reverence (Leviticus 19:30). The Bible records reverence as the automatic response of everyone who encounters the awesome grandeur of the Lord God Almighty (Numbers 20:6; Judges 13:20; 1 Chronicles 21:16).
The idea of reverence for God started with God. In the Old Testament, God taught the Israelites how to show proper reverence by giving them hundreds of laws related to purity, holiness, and worship (Deuteronomy 5). Sinful humanity does not know how to worship a holy God with reverence and awe, so He spelled it out for us. His presence dwelt with Israel in the Ark of the Covenant, and they were not to touch it as a matter of reverence. The Holy of Holies inside the tabernacle also required the highest level of reverence (Leviticus 16:2). Whoever disobeyed God’s command about entering the Holy of Holies died instantly (Leviticus 22:9; Numbers 4:20; 1 Chronicles 13:9–10). The purpose of such strict rules was to define holiness and impress upon mankind the necessity for reverence in the presence the Lord. God is not to be trifled with.
In New Testament Christianity, reverence for God is demonstrated by our willingness to voluntarily die to self and obey His commands (Galatians 2:20; 5:13; James 2:12). Jesus reminded us that we must properly reverence God. He taught the disciples to begin their prayers with “Our Father, who is in heaven, hallowed be your name” (Matthew 6:9–13). Hallowed means “set apart as holy.” We are to treat the name of God with reverence
Another way we demonstrate reverence for God is by the way we live. Those with a right understanding of God’s nature also understand His wrath. We show reverence by taking seriously His hatred of sin and the coming judgment on those who refuse to repent (Colossians 3:6; Romans 1:18). We pursue holiness because He is holy (1 Peter 1:15–16). Reverent people desire “to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age” (Titus 2:12).
We show reverence for God by learning how to truly worship Him. Jesus said that the Father is seeking people who will learn to worship Him “in spirit and in truth” (John 4:24). True worship is not about our favorite song. It is not confined to an emotional experience and is not synonymous with tingly feelings. True worship is a lifestyle. We worship in spirit when our hearts are abandoned before Lord, willing to obey everything He has said. We worship in truth when our minds are engaged and filled with the biblical understanding of God’s nature. To worship God is to know Him and to serve Him. To worship Him the way He deserves to be worshiped, we must align our hearts with His and seek to obey Him (see Luke 6:46).
Reverence for God is a quality missing in much of what masquerades as Christianity today. Instead of the kind of reverence we see demonstrated throughout the Bible, modern Christianity has adopted a “Jesus-is-my-buddy” attitude that grossly downplays the holiness, power, and righteous wrath of the Sovereign Creator. Reverence does not refer to God as “The Big Guy in the Sky” or “The Man Upstairs.” Once we truly know who God is, we reverence Him in our hearts. Even the thief on the cross, after he realized who Jesus was, rebuked the other thief for his irreverence: “Don’t you fear God?” he said to the other thief; then he turned to Jesus and honored Him as the King (Luke 23:40–42).
Human beings were created to worship God, so reverence is the natural response of a heart that has been transformed by the Holy Spirit. The more we grow in knowledge and understanding, the more reverence we feel toward Him. Proper reverence is not the same as stiff, religious formality. The gift of Jesus to us was God’s invitation to draw near (James 4:8; John 14:9). However, familiarity with God should not breed contempt, but greater reverence.
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. The Pharisees, having witnessed irrefutable proof that Jesus was working miracles in the power of the Holy Spirit, ignored the Lord
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.
John 14 is part of the Upper Room Discourse (John 13—17), a collection of teachings delivered by Jesus to His disciples on the night before His crucifixion. In these final moments, the disciples were greatly distressed about the impending departure of their beloved friend, Jesus (John 14:1). For this reason, Jesus took an extended moment to calm their troubled hearts and reassure them that “another Helper” was on the way (John 14:16, ESV).
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.
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
Second Peter 3:18 tells us to “grow in the grace and knowledge of the Lord Jesus Christ.” To grow in grace is to mature as a Christian. We are saved by grace through faith (Ephesians 2:8–9), and we mature and are sanctified by grace alone. We know that grace is a blessing that we don’t deserve. It is God’s grace that justifies us, sanctifies us, and eventually glorifies us in heaven. The sanctification process, becoming more like Christ, is synonymous with growing in grace.
In 2 Corinthians 2:17—7:4, the apostle Paul sets forth a defense of his apostolic ministry.
In verses 4:1–6,
he focuses on the transparency
of his ministry
Paul renounces
secret and underhanded methods,
stating that he does
not
“try to trick anyone
or distort
the word of God.
We tell the truth
before God,
and all who
are
honest know this”
(2 Corinthians 4:2, NLT)
Paul contends that, if the message of the gospel seems hidden, it is not because he has tried to hide anything. Rather, it is obscured to those who are perishing (verse 3) because “the god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ,
who is the image of God” (2 Corinthians 4:4).
Who is the “god of this age”? We can eliminate the possibility that Paul
is referring to the one true God here.
This “god” is blinding minds and keeping people
from Christ and His gospel.
So, the god of this age must be an evil being.
One clue as to the identity of the god of this age is that his rule is temporary. The exact phrase god of this age is found nowhere else in the New Testament. The original Greek word (aiōn) in 2 Corinthians 4:4, translated as “age” (NIV, CSB, NKJV) or “world” (ESV, NLT, NASB, KJV), means “an era of time or an epoch.” This god’s reign has a limited span.
Another clue on the identity of the god of this age is the use of similar titles in the Bible. Ephesians 2:2 speaks of “the ruler of the kingdom of the air” and “the spirit who is now at work in those who are disobedient.” In John 14:20, Jesus refers to “the prince of this world.” If all these appellations point to the same being, we have a ruler who wields temporary authority over the ungodly and blinds their minds to God’s plan of salvation.
The obvious identity of the god of this age is the devil, or Satan.
As the god of this age, Satan possesses a powerful dominion over this present, fallen, dark world of sin and death (Ephesians 6:12; Colossians 1:13; 1 John 5:19). From a biblical perspective, this evil age began with Adam’s fall, not with the creation of the world. Humanity’s rebellion against God was initiated by Satan (1 John 3:8; John 8:44), and people got “caught up in the cosmic and supernatural uprising of Satan against the one true and living God” (Barnett, P., The Message of 2 Corinthians: Power in Weakness, the Bible Speaks Today, InterVarsity Press, 1988, p. through God’s mercy and grace, we received the gift of salvation in Jesus Christ. Our Lord died on the cross “for our sins to rescue us from the present evil age, according to the will of our God and Father” (Galatians 1:4).
The redeemed become partakers of God’s heavenly kingdom
(Hebrews 6:5).
In the age to come,
God’s kingdom will be fully revealed,
and every wrong of this present age will
be made right
(Luke 18:30).
In predicting His death, Jesus said, “Now is the time for judgment on this world; now the prince of this world will be driven out” (John 12:31), and He assured His disciples that “the prince of this world now stands condemned” (John 16:11). Jesus is the King of kings, and He came into this world “to destroy the devil’s work” (1 John 3:8). Until the final judgment, Satan has been allotted an “hour—when darkness reigns” (Luke 22:53).
But his time is limited.
As the god of this age, Satan’s greatest superpower is deceit
(Revelation 12:9)
He blinds people’s minds to spiritual truth
(John 3:19–20; 2 Corinthians 4:4; Ephesians 4:17–19; 2 Thessalonians 2:9–10).
Jesus stated that Satan
“has always hated the truth,
because
there is no truth in him.
When he lies,
it is consistent with
his character;
for he is a liar and
the father of lies”
(John 8:44, NLT).
Thankfully, God has made
His light shine in the hearts of believers
so that they
are no longer blind to His truth
(2 Corinthians 4:6).
Nevertheless, Christians must stay
firmly
rooted in the Word of God
(John 17:17; Psalm 119:11; 2 Timothy 3:15; 1 Peter 1:23)
The apostle Paul combatted those
who taught
a false gospel in Galatians 1:6–9:
“I am astonished that you are so quickly deserting the one
who called you to
live in the grace of Christ
and are turning to a different, FALSE gospel--
which is really no gospel at all.
Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!” An issue in the Galatian churches was the teaching that believers in Christ must follow the Old Testament Law (specifically concerning circumcision) in order to be saved. Paul’s unequivocal pronouncement is that a “gospel” of grace plus works is false.
Salvation is provided in Christ alone by grace alone through faith alone (Ephesians 2:8–9). No person is perfect, and no human action can make a person right before a sinless, holy God. No one can earn or merit salvation, no matter how “religious” he or she is or how meritorious the work seems to be.
There are many genuine Christians who have a misunderstanding of the gospel of grace. This was true even in Paul’s time. Some of those who expected Gentile believers (non-Jewish Christians) to follow Jewish legal customs were true believers (Acts 15). They were Christians, but they misunderstood the free gift of the gospel to some extent. At the Jerusalem Council, the church’s early leaders encouraged Gentile Christians in the grace of God and noted only a few important guidelines for them to follow to promote peace within the church.
The problem of trying to mix grace plus works continues today. There are many Christians who have come to genuine faith in Jesus Christ who still believe they must also perform certain works to make sure they do not go to hell, as if the grace of God in Christ were not enough. While such teaching should be confronted and corrected—we must trust Christ, not ourselves—this does not mean the person is unsaved or has lost his or her salvation.
According to Galatians 1, those who teach the false gospel of grace-plus-works are “anathema”; that is, they are condemned by God. Other New Testament passages speak against teaching a false gospel. For example, Jude wanted to write his epistle about the common salvation he shared with his readers, yet he found it necessary to change topics: “Dear friends, although I was very eager to write to you about the salvation we share, I felt compelled to write and urge you to contend for the faith that was once for all entrusted to God’s holy people” (Jude 1:3). In the next verse, he refers to those with another gospel as “ungodly people, who pervert the grace of our God.”
This is perhaps the best way to describe such teaching. A person can misunderstand the issue of salvation by grace versus works and still truly believe in Christ. However, there are also ungodly people who do not know the Lord and who preach a false gospel.
These ungodly individuals are called cursed,
as they
knowingly pervert
the
true message of Jesus
“All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away” (Isaiah 64:6). This passage is often used as a proof text to condemn all our acts of goodness as nothing more than “filthy rags” in the eyes of God. The context of this passage is referring specifically to the Israelites in Isaiah’s time (760—670 B.C.)
who had strayed from God. Isaiah
was writing
concerning his nation and their hypocrisy.
Yet he includes himself in the description, saying “we” and “our.” Isaiah was redeemed and set apart as a prophet of God, yet he saw himself as part of a group that was utterly sinful. The doctrine of total depravity is taught clearly elsewhere in Scripture (e.g., Ephesians 2:1–5), and the illustration of Isaiah 64:6 could rightly be applied to the whole world, especially given Isaiah’s inclusion of himself in the description.
The term “filthy rags” is quite strong. The word filthy is a translation of the Hebrew word iddah, which literally means “the bodily fluids from a woman’s menstrual cycle.” The word rags is a translation of begged, meaning “a rag or garment.” Therefore, these “righteous acts” are considered by God as repugnant as a soiled feminine hygiene product.
As Isaiah wrote this, the Israelites had been the recipients of numerous miraculous blessings from God.
Yet they had turned their backs on Him by worshiping false gods (Isaiah 42:17), making sacrifices and burning incense on strange altars (Isaiah 65:3–5). Isaiah had even called Jerusalem a harlot and compared it to Sodom (Isaiah 3:9). These people had an illusion of their own self-righteousness.
Yet God did not esteem their acts of righteousness as anything but “polluted garments” or “filthy rags.”
Their apostasy, or falling away from the law of God, had rendered their righteous works totally unclean.
“Like the wind, [their] sins were sweeping them away” (Isaiah 64:6). Martin Luther said, “The most damnable and pernicious heresy that has ever plagued the mind of man is that somehow he can make himself good enough to deserve to live
forever with an all-holy God.”
Though self-righteousness is condemned throughout the Bible (Ezekiel 33:13; Romans 3:27; Titus 3:5),
Then he proclaimed that
“we are his workmanship,
created in Christ Jesus for good works,
which God prepared
beforehand, that we should walk in them”
(Ephesians 2:10; see also 2 Corinthians 3:5).
Our salvation is not the result of any of our efforts, abilities, intelligent choices, personal characteristics, or acts of service we may perform. However, as believers, we are “created in Christ Jesus for good works”—to help and serve others. While there is nothing we can do to earn our salvation,
God’s intention is that our salvation will result in acts of service.
We are saved not merely for our own benefit but to serve Christ and build up the church
(Ephesians 4:12).
This reconciles the seeming conflict between faith and works.
Our righteous acts do not produce salvation but are, in fact, evidence of our salvation
(James 1:22; 2:14–26).
In the end, we must recognize
that even our righteous acts come as a result
of God within us,
not of ourselves.
On our own, our “righteousness”
is simply
self-righteousness,
and
vain, hypocritical religion
produces nothing more than
“filthy rags.”
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 phrase “word of God”
appears
often in the Bible
and can have a slightly different meaning depending on context and the Hebrew or Greek word used. John 1:1-2 says, “In the beginning was the Word. And the Word was with God and the Word was God. He was in the beginning with God.” Here, Word is a title of the Lord Jesus. The term translated “Word” is logos, which basically means “the expression of a thought.” Logoscan be thought of as the total message of God to man (Acts 11:1; 1 Thessalonians 2:13). Jesus embodied that total message, and that is why
He is called the “Logos,” or “Word,” of God (Colossians 1:19; 2:9).
Logos is also used many times when referring to the written message of God
(John 17:17; 1 Timothy 4:5; Revelation 1:2; Colossians 1:25).
Hebrews 4:12 says,
“The word of God is alive and active.
Sharper than any double-edged sword,
it penetrates even to
dividing soul and spirit, joints and marrow;
it judges the thoughts and attitudes
of the heart.”
Jesus showed a link between the written Word of God and Himself, in that He is the subject of the written Word: “You study the Scriptures diligently because you think that in them you have eternal life.
These are the very Scriptures that testify about me”
(John 5:39)
Another Greek word used for “word” is rhema. Rhema refers to the actual spoken/written words of God (Hebrews 6:5). When Jesus was being tempted by Satan, He answered, “Man does not live by bread alone, but by every word [rhema] that proceeds from the mouth of God” (Matthew 4:4). We are told in Ephesians 6:17 to “take the helmet of salvation and the sword of the Spirit, which is the word [rhema] of God.” Jesus demonstrated we need the actual recorded words of God to overcome Satan’s attacks.
The phrase “word of God” means more than the printed words on a page. God is a communicator and has been speaking into the human realm since the beginning. He speaks through His creation (Psalm 19:1), through ancient prophets (Hosea 12:10; Hebrews 1:1), through the Holy Spirit (John 16:13; Acts 16:6), through Scripture (Hebrews 4:12), and through the Person of His Son, Jesus Christ (John 14:9). We can learn to know God better by seeking to hear Him in every way that He speaks.
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.
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 goes out of His way
to promote the
authority of the Law of God.
He did not come to abolish the Law,
regardless of
what the Pharisees accused Him of
In fact, Jesus continues His statement with a commendation for those who teach the Law accurately and hold it in reverence: “Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven”
(Matthew 5:19)
Note the qualities that Jesus attributes to the Word of God, referenced as “the Law and the Prophets”:
1) The Word is everlasting; it will outlast the natural world.
2) The Word was written with intent; it was meant to be fulfilled. 3) The Word possesses plenary authority; even the smallest letter of it is established. 4) The Word is faithful and trustworthy; “everything” it says will be accomplished. No one hearing Jesus’ words in the Sermon on the Mount could doubt His commitment to the Scriptures.
Consider what Jesus did not do in His ministry. In Matthew 5:17, Jesus says that He did not come to abolish the Law and the Prophets. In other words, Jesus’ purpose was not to abrogate the Word, dissolve it, or render it invalid. The Prophets will be fulfilled; the Law will continue to accomplish the purpose for which it was given (see Isaiah 55:10–11).
Next, consider what Jesus did do. Jesus says that He came to fulfill the Law and the Prophets. In other words, Jesus’ purpose was to establish the Word, to embody it, and to fully accomplish all that was written. “Christ is the culmination of the law” (Romans 10:4). The predictions of the Prophets concerning the Messiah would be realized in Jesus; the holy standard of the Law would be perfectly upheld by Christ, the strict requirements personally obeyed, and the ceremonial observances finally and fully satisfied.
Jesus Christ fulfilled the Prophets in that, in His first coming alone, He fulfilled hundreds of prophecies concerning Himself (e.g., Matthew 1:22; 13:35; John 19:36; Luke 24:44). Jesus Christ fulfilled the Law in at least two ways: as a teacher and as a doer. He taught people to obey the Law (Matthew 22:35–40; Mark 1:44), and He obeyed the Law Himself (John 8:46; 1 Peter 2:22). In living a perfect life, Jesus fulfilled the moral laws; in His sacrificial death, Jesus fulfilled the ceremonial laws. Christ came not to destroy the old religious system but to build upon it; He came to finish the Old Covenant and establish the New.
Jesus came not to destroy the Law and the Prophets but to fulfill them. In fact, the ceremonies, sacrifices, and other elements of the Old Covenant were “only a shadow of the good things that are coming—not the realities themselves” (Hebrews 10:1). The tabernacle and temple were “holy places made with hands,” but they were never meant to be permanent; they were but “copies of the true things” (Hebrews 9:24, ESV). The Law had a built-in expiration date, being filled as it was with “external regulations applying until the time of the new order” (Hebrews 9:10).
In His fulfillment of the Law and Prophets, Jesus obtained our eternal salvation. No more were priests required to offer sacrifices and enter the holy place (Hebrews 10:8–14). Jesus has done that for us, once and for all. By grace through faith, we are made right with God: “He forgave us all our sins, having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross” (Colossians 2:14).
There are some who argue that, since Jesus did not “abolish” the Law, then the Law is still in effect—and still binding on New Testament Christians. But Paul is clear that the believer in Christ is no longer under the Law: “We were held in custody under the Law, locked up until faith should be revealed. So the Law became our guardian to lead us to Christ, that we might be justified by faith. Now that faith has come, we are no longer under a guardian” (Galatians 3:23–25, BSB). We are not under the Mosaic Law but under
“the law of Christ”
(see Galatians 6:2)
If the Law is still binding on us today, then it has not yet accomplished its purpose—it has not yet been fulfilled. If the Law, as a legal system, is still binding on us today, then Jesus was wrong in claiming to fulfill it and His sacrifice on the cross was insufficient to save. Thank God, Jesus fulfilled the whole Law and now grants us His righteousness as a free gift. “Know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified” (Galatians 2:16).
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.’”
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.
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.
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.
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).
The “yoke of the Pharisees” is the burdensome yoke of self-righteousness and legalistic law-keeping. It has been said by biblical scholars that the Pharisees had added over 600 regulations regarding what qualified as “working” on the Sabbath. That is a heavy burden! Recall the story of the lawyer who asked Jesus what was the greatest commandment of the Law (Matthew 22:36). You can almost read between the lines of the man’s question: “What law, of all the laws we have, do I absolutely have to keep?”
Jesus was saying that any kind of law-keeping is burdensome and amounts to a “heavy yoke” of oppression because no amount of law-keeping can bridge the gap between our sinfulness and God’s holiness. God says through the mouth of the prophet Isaiah that all of our righteous deeds are like a “polluted garment,” and Paul reiterated to the Romans that “no one will be declared righteous in his sight by observing the law” (Romans 3:20). The good news is that Jesus promises to all who come to Him that He will give them rest from the heavy burden of trying to earn their way into heaven and rest from the oppressive yoke of self-righteousness and legalism. Jesus encourages those who are “heavy laden” to take His yoke upon them, and in so doing they will find rest for their souls. The yoke of Jesus is light and easy to carry because it is the yoke of repentance and faith followed by a singular commitment to follow Him. As the apostle John says, “For this is the love of God, that we keep his commandments. And his commandments are not burdensome” (1 John 5:3).
This is what Jesus says in Matthew 11:30. His yoke is easy and His burden light. Now, we might think that there is really no difference between the commandments of Jesus and the Jewish Law. Isn’t the same God responsible for both? Technically speaking, yes. If anything, one might argue that the commands of Jesus are even more burdensome because His reformulation of the Mosaic Law in the Sermon on the Mount (Matthew 5—7) actually goes above and beyond a mere outward conformity to the Law and deals instead with the inner person.
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.
Revelation 12:10 calls Satan the “accuser of our brothers and sisters, who accuses them before our God day and night.” The context of the verse describes a cosmic battlebetween a great red dragon (identified as Satan in Revelation 12:7) and the angelic hosts of heaven. The dragon is hurled to the earth (Revelation 12:9), the authority of the Messiah is locked in place (verse 10), and the believers are victorious:
“And they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death” (Revelation 12:11, NKJV).
During the tribulation of the end times, Satan’s wrath against God’s’ people, especially Israel (the “woman” of Revelation 12) will intensify. But the believers are promised to overcome. Dr. Charles Ryrie comments on Revelation 12:11: “The believer’s defense against Satan is (1) to bank on the merits of the death of Christ, (2) to be active in witnessing, and (3) to be willing to make any sacrifice, including death” (The Ryrie Study Bible, Moody Press, 1978, p. 1,801).
Down through the centuries, the “great dragon” Satan has despised the mercy, love, grace, and forgiveness that God pours out on believers in Jesus Christ. With relentless, evil determination, the devil hounds us, fixated on destroying our walk with God and chasing us back into a spiritual prison. But, day by day, night by night, believers always overcome him “by the blood of the Lamb” (Revelation 12:11).
Satan’s tireless goal in the life of every Christian is to prevent, disrupt, and cut off his or her relationship with God. He “prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8). But the devil’s only real power over believers is to throw our sins and transgressions in our faces. He is the accuser. Thankfully, the sacrifice of Christ has effectively dealt with the problem. It is the blood of Jesus Christ—the blood of the Lamb—that redeems people, setting them free from slavery to sin and Satan’s control.
Scripture gives us vivid pictures of Christ’s redemptive work on the cross. Peter explains “And it was not paid with mere gold or silver, which lose their value. It was the precious blood of Christ, the sinless, spotless Lamb of God” (1 Peter 1:18–19, NLT). The tribulation saints will have “washed their robes and made them white in the blood of the Lamb” (Revelation 7:14). When Jesus Christ died, His precious blood “purchased for God persons from every tribe and language and people and nation” (Revelation 5:9). Jesus’ blood was poured out “for the forgiveness of sins” (Matthew 26:28), and it “purifies us from all sin” (1 John 1:7).
Satan tries to condemn us, but we overcome by the blood of the Lamb. “There is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death” (Romans 8:1–2). Jesus freed us from the spiritual chains of sin (John 8:35–36; Romans 6:17–22).
The next time Satan tries to hurl past failures in your face, remember that “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” (John 3:17–18).
All believers—past, present and future—overcome the accuser by the blood of the Lamb. Jesus Christ’s death is the definitive basis for our victory over the enemy of our souls. The apostle Paul asks, “Who dares accuse us whom God has chosen for his own? No one—for God himself has given us right standing with himself. Who then will condemn us? No one—for Christ Jesus died for us and was raised to life for us, and he is sitting in the place of honor at God’s right hand, pleading for us” (Romans 8:33–34, NLT). Despite everything in the devil’s arsenal that he can throw at us, “in all these things we are more than conquerors through him who loved us” (Romans 8:37).
Paul tells the Colossians, “For you were buried with Christ when you were baptized. And with him you were raised to new life because you trusted the mighty power of God, who raised Christ from the dead. You were dead because of your sins and because your sinful nature was not yet cut away. Then God made you alive with Christ, for he forgave all our sins. He canceled the record of the charges against us and took it away by nailing it to the cross. In this way, he disarmed the spiritual rulers and authorities. He shamed them publicly by his victory over them on the cross. So don’t let anyone condemn you” (Colossians 2:12–16, NLT).
We must not allow the devil to deceive us with lies and accusations. Every charge he can bring against us is canceled, nailed to the cross, and overcome by the blood of the Lamb. It may seem strange that, in Revelation 12, a raging dragon is overcome by a slain lamb. Lambs are not usually seen as dragon-slayers.
But such is the power and efficacy of the death of Christ. Because of Christ’s shed blood on the cross, sin has lost its grip on us. Whenever Satan accuses us, we can sing, “My chains are gone; I’ve been set free.”
The gospel message
is the
good news of God’s grace,
so it is important to know
what grace is
and to
constantly seek to get a better view
of what grace does in our lives.
Grace is an essential part of God’s character. Grace is closely related to God’s benevolence, love, and mercy. Grace can be variously defined as “God’s favor toward the unworthy” or “God’s benevolence on the undeserving.” In His grace, God is willing to forgive us and bless us abundantly, in spite of the fact that we don’t deserve to be treated so well or dealt with so generously.
To fully understand grace, we need to consider who we were without Christ and who we become with Christ. We were born in sin (Psalm 51:5), and we were guilty of breaking God’s holy laws (Romans 3:9–20, 23; 1 John 1:8–10). We were enemies of God (Romans 5:6, 10; 8:7; Colossians 1:21), deserving of death (Romans 6:23a). We were unrighteous (Romans 3:10) and without means of justifying ourselves (Romans 3:20). Spiritually, we were destitute, blind, unclean, and dead. Our souls were in peril of everlasting punishment.
But then came grace. God extended His favor to us. Grace is what saves us (Ephesians 2:8). Grace is the essence of the gospel (Acts 20:24). Grace gives us victory over sin (James 4:6). Grace gives us “eternal encouragement and good hope” (2 Thessalonians 2:16). Paul repeatedly identified grace as the basis of his calling as an apostle (Romans 15:15; 1 Corinthians 3:10; Ephesians 3:2, 7). Jesus Christ is the embodiment of grace, coupled with truth (John 1:14).
The Bible repeatedly calls grace a “gift” (e.g., Ephesians 4:7). This is an important analogy because it teaches us some key things about grace:
First, anyone who has ever received a gift understands that a gift is much different from a loan, which requires repayment or return by the recipient. The fact that grace is a gift means that nothing is owed in return.
Second, there is no cost to the person who receives a gift. A gift is free to the recipient, although it is not free to the giver, who bears the expense. The gift of salvation costs us sinners nothing. But the price of such an extravagant gift came at a great cost for our Lord Jesus, who died in our place.
Third, once a gift has been given, ownership of the gift has transferred and it is now ours to keep. There is a permanence in a gift that does not exist with loans or advances. When a gift changes hands, the giver permanently relinquishes all rights to renege or take back the gift in the future. God’s grace is ours forever.
Fourth, in the giving of a gift, the giver voluntarily forfeits something he owns, willingly losing what belongs to him so that the recipient will profit from it. The giver becomes poorer so the recipient can become richer. This generous and voluntary exchange from the giver to the recipient is visible in 2 Corinthians 8:9: “You know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich.”
Finally, the Bible teaches that grace is completely unmerited. The gift and the act of giving have nothing at all to do with our merit or innate quality (Romans 4:4; 11:5–6; 2 Timothy 1:9–10). In fact, the Bible says quite clearly that we don’t deserve God’s salvation. Romans 5:8–10 says, “God demonstrates his own love for us in this: While we were still sinners, Christ died for us. . . . While we were God’s enemies, we were reconciled to him through the death of his Son.”
Grace does not stop once we are saved; God is gracious to us for the rest of our lives, working within and upon us. The Bible encourages us with many additional benefits that grace secures for every believer:
• Grace justifies us before a holy God (Romans 3:24; Ephesians 1:6; Titus 3:7).
• Grace provides us access to God to communicate and fellowship with Him (Ephesians 1:6; Hebrews 4:16).
• Grace wins for us a new relationship of intimacy with God (Exodus 33:17).
• Grace disciplines and trains us to live in a way that honors God (Titus 2:11–14; 2 Corinthians 8:7).
• Grace grants us immeasurable spiritual riches (Proverbs 10:22; Ephesians 2:7).
• Grace helps us in our every need (Hebrews 4:16).
• Grace is the reason behind our every deliverance (Psalm 44:3–8; Hebrews 4:16).
• Grace preserves us and comforts, encourages, and strengthens us (2 Corinthians 13:14; 2 Thessalonians 2:16–17; 2 Timothy 2:1).
Grace is actively and continually working in the lives of God’s people. Paul credited the success of his ministry not to his own substantial labors but to “the grace of God that was with me” (1 Corinthians 15:10). Grace is the ongoing, benevolent act of God working in us, without which we can do nothing (John 15:5). Grace is greater than our sin (Romans 5:20), more abundant than we expect (1 Timothy 1:14), and too wonderful for words (2 Corinthians 9:15).
As the recipients of God’s grace, Christians are to be gracious to others. Grace is given to us to serve others and to exercise our spiritual gifts for the building up of the church (Romans 12:6; Ephesians 3:2, 7; 4:7; 1 Peter 4:10).
Salvation by grace through faith is at the heart of the Christian religion. “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 road to hell, as the saying goes, is paved with good intentions. We may fill our lives with good works, but even one sin makes us a sinner in practice, and we are already sinners by nature. No matter how well-intentioned or “good” we may be, the fact is that we simply do not have the power or the goodness to overcome the sin nature we have inherited from Adam. We need something more powerful, and this is where grace comes in.
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.
In Romans 8:38–39, the apostle Paul articulates one of the most profoundly comforting reassurances in Scripture: “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 Godthat is in Christ Jesus our Lord.”
The psalmist echoes Paul’s conviction that neither death nor life can separate us from God’s love: “I can never escape from your Spirit! I can never get away from your presence! If I go up to heaven, you are there; if I go down to the grave, you are there!” (Psalm 139:7–8, NLT). God is present everywhere. There is no place we can go and be cut off from His presence. The Bible also tells us that God, by His very nature, is love (1 John 4:8, 16). And if God is love and exists everywhere, then it stands to reason that nothing and no place can isolate us from His love.
Paul relates a laundry list of things that could potentially have the power to barricade us from God’s loving presence: life, death, angels, demons, the present, the future, powers, height, depth, and anything else in all creation. With that last item, nothing is left out! And then Paul affirms that none of these things are powerful enough to create a barrier between us and the boundless love of God in Christ. Everything in all the universe, whether in this present life or the life to come, is under God’s sovereign control and the dominion of His Son, Jesus Christ our Lord (Ephesians 1:22; 1 Corinthians 15:27–28; Hebrews 2:8).
God displayed His great love for us on the cross (Romans 5:8; John 3:16–17). On Calvary, Jesus Christ triumphed over all things, including death and every living enemy, by offering His life in our place (Colossians 2:15). When we receive God’s gift of salvation, we are “buried with Christ” through baptism and “raised to new life” by “the mighty power of God, who raised Christ from the dead” (Colossians 2:12, NLT). Paul continues, “You were dead because of your sins and because your sinful nature was not yet cut away. Then God made you alive with Christ, for he forgave all our sins. He canceled the record of the charges against us and took it away by nailing it to the cross” (Colossians 2:13–14, NLT).
The redeemed of the Lord are made spiritually and eternally alive in Christ. We died and were buried with Jesus and then raised and restored to newness of life. Not one thing in this life or even in death can ever cause lasting harm to us because Jesus Christ rescinded all charges against us. For this reason, nothing and no one will ever be able to separate us from the love of God that is in Jesus Christ. We belong to the Lord forever (Isaiah 43:1; John 1:12; 10:28; Romans 8:15; 14:8).
We may sometimes feel like our pain, sorrow, and loss distance us from God’s affection. But to this deception, Paul asks, “Can anything ever separate us from Christ’s love? Does it mean he no longer loves us if we have trouble or calamity, or are persecuted, or hungry, or destitute, or in danger, or threatened with death? . . . No, despite all these things, overwhelming victory is ours through Christ, who loved us” (Romans 8:35–37, NLT).
When we feel separated from God’s love, the problem is not any lack on His part. The hindrance comes from our perception. When instability and insecurity threaten us, our confidence must rest securely in the knowledge of God’s love for us and not in our own feelings. Human love is often erratic, weak, fluctuating. Doubt, circumstances, and fear can obscure our awareness of the Lord’s presence. We must stand on the sure promise of God’s Word that His love never fails (1 Corinthians 13:8). It is never-ending (Lamentations 3:22). The Lord’s faithful love endures forever (Psalm 136:7, 13, 21).
God does not promise us a life free of affliction, but He does promise to be with us through anything and everything we face with His all-powerful, steadfast agape love. For believers in Jesus Christ, God’s love is a constant supply poured out by the Holy Spirit (Romans 5:5). His love can be counted on in the calamities of life and leaned upon in the crisis of death.
Lamentations 3:22–23 says,
“Because of the Lord’s great love we are not consumed,
for his compassions never fail.
They are new every morning;
great is your faithfulness.”
The ESV and KJV use the word mercies instead of compassions. God’s mercy and compassion are “new every morning,” yet another reason to praise Him.
The prophet Jeremiah wrote Lamentations in a time of grief and national mourning, after the once great city of Jerusalem fell to Babylon, circa 586 BC. The book describes great anguish—and great hope—in poetic form. The main theme of the book is God’s judgment on Judah’s sin as well as His compassion for His people. Lamentations contains “laments” or “loud cries” for Jerusalem and many expressions of anguish and pain, but in chapter 3, right in the middle of the book, there is a beautiful passage of confidence and hope.
Jeremiah’s tone changes from despair to hope in Lamentations 3:21: “Yet this I call to mind / and therefore I have hope.” From this and ensuing verses, we know that, even in the darkest times, God is faithful and will not cast off His people forever. Every day, every morning, God shows His mercy and compassion.
Taking a closer look at Lamentations 3:22–23, we notice a couple important themes. First, the Lord’s “great love” (“steadfast love” in some translations) abides even in times of trouble and divine judgment. God never stopped loving Israel, despite His discipline of them. The Hebrew word translated “great love” is used about 250 times in the Old Testament; it refers to love, of course, but it also encompasses elements of grace, mercy, goodness, forgiveness, compassion, and faithfulness. It is God’s “great love” for His people that spared them from being utterly wiped out by Babylon. As we know from history, God later restored His people to their land and blessed them again.
A second theme is God’s unfailing compassion or mercy. Mercy in the Bible is God’s withholding of a just punishment. The particular Hebrew word used in Lamentations 3:22 has to do with tender love, great and tender mercy, or pity. The same word is used in Isaiah 63:7 and translated “compassion”: “I will tell of the kindnesses of the LORD, the deeds for which he is to be praised, according to all the LORD has done for us—yes, the many good things he has done for Israel, according to his compassion and many kindnesses.” The Lord has pity on His suffering children; in fact, His mercies are new every morning.
Jeremiah’s statement that God’s mercies are “new every morning” is related to the statement that follows: “Great is your faithfulness” (Lamentations 3:23). God is unchanging, and His mercies toward Israel were unfaltering. His covenant with Abraham’s descendants would be kept (see Jeremiah 31:35–37). This was the bright ray of hope that shone through the smoke of Jerusalem’s ruins.
The dawning of every new day could be seen as a symbol of God’s light breaking through the darkness and His mercy overcoming our troubles. Every morning demonstrates God’s grace, a new beginning in which gloom must flee. We need look no further than the breath in our lungs, the sun that shines upon us, or the rain that falls to nourish the soil. The mercies of God continue to come to us via a multitude of manifestations.
There is no expiration date on God’s mercy toward us. His mercies are new every morning in that they are perpetual and always available to those in need. We have our ups and downs, and “even youths grow tired and weary” (Isaiah 40:30), but God is faithful through it all. With the dawn of each day comes a new batch of compassion made freshly available to us. God’s compassion is poured out from an infinite store; His mercies will never run out. Some mornings we get up on the wrong side of the bed, but even there we find God’s mercies awaiting us.
(1 John 1:8–9)
God’s mercy is ready to forgive our sins, as they are atoned for by the shed blood of Jesus Christ on the cross. We serve a great, loving, and merciful God, and because of His great love we are not consumed. Our God is for us, not against us.
In Jesus Christ we have the fullest expression of God’s mercy and compassion (see Matthew 14:14), and He is “the same yesterday and today and forever” (Hebrews 13:8). Jesus’ mercy is indeed “new every morning.”
Everyone seeks freedom. Especially in the West, freedom is the highest virtue, and it is sought after by all who are, or consider themselves to be, oppressed. But freedom in Christ is not the same as political or economic freedom. In fact, some of the most harshly oppressed people in history have had complete freedom in Christ. The Bible tells us that, spiritually speaking, no one is free. In Romans 6, Paul explains that we are all slaves. We are either slaves to sin or slaves to righteousness. Those who are slaves to sin cannot free themselves from it, but once we are freed from the penalty and power of sin through the cross, we become a different kind of slave, and in that slavery we find complete peace and true freedom.
Although it seems like a contradiction, the only true freedom in Christ comes to those who are His slaves. Slavery has come to mean degradation, hardship, and inequality. But the biblical paradigm is the true freedom of the slave of Christ who experiences joy and peace, the products of the only true freedom we will ever know in this life. There are 124 occurrences in the New Testament of the word doulos, which means “someone who belongs to another” or “bondslave with no ownership rights of his own.” Unfortunately, most modern Bible versions, as well as the King James Version, most often translate doulos as “servant” or “bond-servant.” But a servant is one who works for wages, and who, by virtue of his work, is owed something from his master. The Christian, on the other hand, has nothing to offer the Lord in payment for his forgiveness, and he is totally owned by the Master who bought him with His shed blood on the cross. Christians are purchased by that blood and are the possession of their Lord and Savior. We are not hired by Him; we belong to Him (Romans 8:9; 1 Corinthians 7:4). So “slave” is really the only proper translation of the word doulos.
Far from being oppressed, the slave of Christ is truly free. We have been set free from sin by the Son of God who said, “If the Son sets you free, you will be free indeed” (John 8:36). Now the Christian can truly say, along with Paul, “Through Christ Jesus the law of the Spirit of life set me free from the law of sin and death” (Romans 8:2). We now know the truth and that truth has set us free (John 8:32). Paradoxically, through our bondage to Christ, we have also become sons and heirs of the Most High God (Galatians 4:1–7). As heirs, we are partakers of that inheritance—eternal life—which God confers on all His children. This is a privilege beyond any earthly treasure we could ever inherit, while those in bondage to sin inherit only spiritual death and an eternity in hell.
Why, then, do so many Christians live as though they are still in bondage? For one thing, we often rebel against our Master, refusing to obey Him and clinging to our old lives. We hold on to the sins that once bound us to Satan as our master. Because our new nature still lives in the old fleshly nature, we are still drawn to sin. Paul tells the Ephesians to “put off” the old self with its deceit and corruption and “put on” the new self with its righteousness. Put off lying, and put on truthfulness. Put off stealing, and put on usefulness and work. Put off bitterness, rage, and anger, and put on kindness, compassion, and forgiveness (Ephesians 4:22–32). We have been set free from the bondage of sin, but we often put the chains back on because part of us loves the old life.
Furthermore, often we don’t realize that we have been crucified with Christ (Galatians 2:20) and that we have been reborn as completely new creatures (2 Corinthians 5:17). The Christian life is one of death to self and rising to “walk in the newness of life” (Romans 6:4), and that new life is characterized by thoughts about Him who saved us, not thoughts about the dead flesh that has been crucified with Christ. When we are continually thinking about ourselves and indulging the flesh in sins we have been freed from, we are essentially carrying around a corpse, full of rottenness and death. The only way to bury it fully is by the power of the Spirit who is the only source of strength. We strengthen the new nature by continually feeding on the Word of God, and through prayer we obtain the power we need to escape the desire to return to the old life of sin. Then we will realize that our new status as slaves to Christ is the only true freedom, and we will call upon His power to “not let sin reign in your mortal body so that you obey its evil desires” (Romans 6:12).
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).
But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit” (2 Corinthians 3:18, NASB).
With those few words—“from glory to glory”—Paul sums up our entire Christian life, from redemption and sanctification on earth, to our glorious eternal welcome into heaven. There is a great deal of content packed into those few words. It’s all so important that Paul labors at great length, from 2 Corinthians 2:14 through the end of chapter 5, to open his readers’ eyes to a great truth. Let’s see why that truth matters so much.
The same Greek word for “glory” is used twice in the phrase from glory to glory, yet each usage refers to something different. The first “glory” is that of the Old Covenant—the Law of Moses—while the second is that of the New Covenant, the gospel of Jesus Christ. Both have astonishing splendor.
The Old Covenant was given to Moses directly from God, written by God’s own finger (Exodus 31:18). That root of our Christian faith is glorious indeed; it’s the glory we’re coming “from.” Yet the New Covenant, the glory we’re going “to,” far surpasses that of the Old.
The transformation is from the glory of the Law. Like the stone it was written on, the Law was inflexible and absolute, applying to all Israelites without much regard for individual circumstances (Hebrews 10:28). Though holy, good, and righteous in itself (Romans 7:12), the Law was, for us sinners, the letter that kills us (2 Corinthians 3:6). The Law was an external force to control behavior. In addition, stone, despite its strength, is earthly and will eventually wear away. The Law was merely a temporary guardian (Galatians 3:23–25) until something better came along.
The transformation is to the glory of the New Covenant, which far surpasses the Old in every way. It forgives us of our sin and gives us sinners life (John 6:63). It is written on believers’ hearts by the Holy Spirit (Jeremiah 31:33; 2 Corinthians 3:3), so our obedience to God springs up from within us by God-given desires rather than by threats of legal punishment. In place of a cold set of writings as a guide for pleasing God, we now have Father, Son and Holy Spirit making their home with us, fellowshipping in loving intimacy, teaching us everything we must know and do (John 14:23; 16:13). That position in Christ is as permanent, eternal, and spiritual as God Himself, rather than temporary and earthly.
Paul is intent on directing Christians to focus on the spiritual glory of the New Covenant rather than the physical glory of the Old, as many Jews in his day refused to do. He compared the two types of glory by recalling how Moses absorbed and reflected God’s glory for a time after being in his presence (2 Corinthians 3:7–11, 13; cf. Exodus 34:29–35). Though Moses’ glow had a spiritual cause, there was nothing spiritual about the effect—any person, regardless of his relationship with God, could see the glow on Moses’ face, which he covered with a veil.
Not so the glory of the New Covenant. That can be seen only with a believer’s spiritual eyes—what Paul is doing his best to open, so that we discern the gospel’s glory. So he writes, “For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ” (2 Corinthians 4:6).
But, as we move from glory to glory, there’s something even more important about the glory of the New Covenant that Christians must understand: its supernatural power to transform us. And that brings us to God’s ultimate purpose and destination for every believer, to transform us into the image of His own beloved Son (2 Corinthians 3:18; Romans 8:28–30; Philippians 3:20–21).
Before he finishes with the topic of being transformed from glory to glory, Paul presents yet one more astonishing claim: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Corinthians 5:17).
This is the invitation the Lord makes to all Christians, to have our lives radically transformed here and now, by opening our eyes to see the glorious journey He is taking us on “from glory to glory.”
Jesus had a lot to say about sanctification in John 17. In verse 16 the Lord says, “They are not of the world, even as I am not of it,” and this is before His request: “Sanctify them by the truth; your word is truth” (verse 17). In Christian theology, sanctification is a state of separation unto God; all believers enter into this state when they are born of God: “You are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption” (1 Corinthians 1:30, ESV). The sanctification mentioned in this verse is a once-for-ever separation of believers unto God. It is a work God performs, an integral part of our salvation and our connection with Christ (Hebrews 10:10). Theologians sometimes refer to this state of holiness before God as “positional” sanctification; it is related to justification.
While we are positionally holy (“set free from every sin” by the blood of Christ, Acts 13:39), we know that we still sin (1 John 1:10). That’s why the Bible also refers to sanctification as a practical experience of our separation unto God. “Progressive” or “experiential” sanctification, as it is sometimes called, is the effect of obedience to the Word of God in one’s life. It is the same as growing in the Lord (2 Peter 3:18) or spiritual maturity. God started the work of making us like Christ, and He is continuing it (Philippians 1:6). This type of sanctification is to be pursued by the believer earnestly (1 Peter 1:15; Hebrews 12:14) and is effected by the application of the Word (John 17:17). Progressive sanctification has in view the setting apart of believers for the purpose for which they are sent into the world: “As you sent me into the world, I have sent them into the world. For them I sanctify myself, that they too may be truly sanctified” (John 17:18–19). That Jesus set Himself apart for God’s purpose is both the basis and the condition of our being set apart (see John 10:36). We are sanctified and sent because Jesus was. Our Lord’s sanctification is the pattern of and power for our own. The sending and the sanctifying are inseparable. On this account we are called “saints” (hagioi in the Greek), or “sanctified ones.” Prior to salvation, our behavior bore witness to our standing in the world in separation from God, but now our behavior should bear witness to our standing before God in separation from the world. Little by little, every day, “those who are being sanctified” (Hebrews 10:14, ESV) are becoming more like Christ.
There is a third sense in which the word sanctification is used in Scripture—a “complete” or “ultimate” sanctification. This is the same as glorification. Paul prays in 1 Thessalonians 5:23, “May the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ” (ESV). Paul speaks of Christ as “the hope of glory” (Colossians 1:27) and links the glorious appearing of Christ to our personal glorification: “When Christ, who is your life, appears, then you also will appear with him in glory” (Colossians 3:4). This glorified state will be our ultimate separation from sin, a total sanctification in every regard. “We know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2).
To summarize, “sanctification” is a translation of the Greek word hagiasmos, meaning “holiness” or “a separation.” In the past, God granted us justification, a once-for-all, positional holiness in Christ. In the present, God guides us to maturity, a practical, progressive holiness. In the future, God will give us glorification, a permanent, ultimate holiness. These three phases of sanctification separate the believer from the penalty of sin (justification), the power of sin (maturity), and the presence of sin (glorification).
Jesus is described as the author and perfecter, or finisher, of our faith in Hebrews 12:2. An author is an originator or creator, as of a theory or plan. The Greek word translated “author” in Hebrews 12:2 can also mean “captain,” “chief leader” or “prince.” Acts 3:15uses the same word: “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (KJV), while the NIV and ESV use the word “author” instead of “prince.” From this we can deduce that Christ is the originator of our faith in that He begins it, as well as the captain and prince or our faith. This indicates that Jesus controls our faith, steers it as a captain steers a ship, and presides over it and cares for it as a monarch presides over and cares for his people.
The Greek word translated “perfecter” in Hebrews 12:2 appears only this one time in the New Testament. It means literally “completer” or “finisher” and speaks of bringing something to its conclusion. Putting the two words together, we see that Jesus, as God, both creates and sustains our faith. We know that saving faith is a gift from God, not something we come up with on our own (Ephesians 2:8-9), and that gift comes from Christ, its creator. He is also the sustainer of our faith, meaning that true saving faith cannot be lost, taken away or given away. This is a source of great comfort to believers, especially in times of doubt and spiritual struggles. Christ has created our faith and He will watch over it, care for it, and sustain it.
It is important for us to understand that God in Christ is not only the creator and sustainer of our saving faith, but He is also the sustainer of our daily walk and the finisher of our spiritual journey. For if God in Christ is not the author of our new life, and if Christ is not the finisher and perfecter of our faith through the Holy Spirit’s indwelling power, then we are neither born again nor are we a true follower of Christ. “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Philippians 1:6; Ephesians 1:13-14).
Incarnation is a term used by theologians to indicate that Jesus, the Son of God, took on human flesh. This is similar to the hypostatic union. The difference is that the hypostatic union explains how Jesus’ two natures are joined, and the Incarnation more specifically affirms His humanity.
The word incarnation means “the act of being made flesh.” It comes from the Latin version of John 1:14, which in English reads, “The Word became flesh and made His dwelling among us.” Because of the near-exclusive use of the Latin Vulgate in the church through the Middle Ages, the Latin term became standard.
Biblical support for Jesus’ humanity is extensive. The Gospels report Jesus’ human needs including sleep (Luke 8:23), food (Matthew 4:2; 21:18), and physical protection (Matthew 2:13-15; John 10:39). Other indications of His humanity are that He perspired (Luke 22:43-44) and bled (John 19:34). Jesus also expressed emotions including joy (John 15:11), sorrow (Matthew 26:37), and anger (Mark 3:5). During His life, Jesus referred to Himself as a man (John 8:40), and after His resurrection His humanity was still recognized (Acts 2:22).
But the purpose of the Incarnation was not to taste food or to feel sorrow. The Son of God came in the flesh in order to be the Savior of mankind. First, it was necessary to be born “under the law” (Galatians 4:4). All of us have failed to fulfill God’s Law. Christ came in the flesh, under the Law, to fulfill the Law on our behalf (Matthew 5:17; Galatians 4:5).
Second, it was necessary for the Savior to shed His blood for the forgiveness of sins (Hebrews 9:22). A blood sacrifice, of course, requires a body of flesh and blood. And this was God’s plan for the Incarnation: “When Christ came into the world, he said: ‘Sacrifice and offering [under the Old Covenant] you did not desire, but a body you prepared for me’” (Hebrews 10:5). Without the Incarnation, Christ could not really die, and the cross is meaningless.
God did an incredible work in sending His only begotten Son into the world and providing us with a salvation we do not deserve. Praise the Lord for that moment in which “the Word became flesh.” We are now redeemed “with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:19).
Matthew 10:28 falls under a general body of instruction Jesus gave to His disciples before sending them out on a mission. The full verse states, “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell.” Or, as the ESV puts it, “Do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.” The same teaching is found in Luke 12:4–5.
As Christians, we can easily apply the message of Matthew 10:28. Like the early disciples, we are sent out to the unsaved world to share the gospel (Matthew 28:19–20; Romans 10:10–17). We also live in a world that’s increasingly hostile to Christianity, making us sheep among wolves (Matthew 10:16).
It is tempting to fear those who kill the body. After all, who wants to be persecuted? Who wants to lose their source of livelihood, their friends, their reputation, and even their lives? Compromise is easy in a postmodern world. The unspoken rule seems to be that you can practice Christianity just as long as you don’t swim against the tide of public opinion. However, being with Jesus requires going against the flow. We’re not of this world and shouldn’t be conformed to it (1 John 2:15–17; Romans 12:2).
Matthew 10:28 and the accompanying verses serve as a warning, a command, and an encouragement. We are to reserve our fear for God, the One in charge of life and death. We should also be encouraged because, even when facing persecution and death, our souls are ultimately in God’s hands. As people reconciled to God, this is good news (2 Corinthians 5:18–19; Romans 5:10–11; Colossians 1:20–23)!
Don’t be surprised that “those who kill the body” hate believers. In Matthew 10:24–25, Jesus said, “Students are not greater than their teacher, and slaves are not greater than their master. Students are to be like their teacher, and slaves are to be like their master. And since I, the master of the household, have been called the prince of demons, the members of my household will be called by even worse names!” (NLT).
As Jesus readied His twelve disciples to go out and minister, first He gave detailed guidelines for their early mission (Matthew 10:5–15), and then He prepared them for opposition and persecution: “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves” (Matthew 10:16, ESV).
Jesus knew that His messengers would encounter fierce resistance, so He immediately dismissed any idealistic notion of what it meant to be His servant. He told them that persecution and betrayal would come from unexpected places and all kinds of people, even family and friends (Matthew 10:21–22, 34–36). Jesus also knew that many would respond to the disciples’ message, so they had to go. To be as “sheep amidst the wolves” is the Lord’s fitting imagery portraying how we obey His call and take the message of salvation to receptive souls scattered amid a crowd of hostile challengers.
Reflecting the character of meek and gentle sheep, our message is one of love and compassion. Luke 10:3 uses the language of “lambs among wolves,” emphasizing the dedicated vulnerability that ought to exemplify Christ’s servants, messengers, missionaries, and evangelists. We are to go out clothed with grace, mercy, kindness, and humility—“innocent as doves”—but also with wisdom, truth, and integrity—“wise as serpents.” We keep our attitude and actions pure and harmless and our eyes wide open, “alert and of sober mind” because our “enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8).
The future peaceful reality of sheep and wolves living together in harmony (Isaiah 11:6; 65:25) is not yet our reality. The apostle Paul testified to church leaders, “I know that after I leave, savage wolves will come in among you and will not spare the flock” (Acts 20:29). To His disciple Timothy, Paul wrote, “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Timothy 3:12).
Jesus desires that we be fully prepared to be hated and treated poorly just as He was (Matthew 10:25). Yet we can find comfort and encouragement in our struggles, knowing such ill-treatment is a sign of our close fellowship with Jesus (Acts 5:41; 2 Corinthians 11:16–33; 12:1–10; Philippians 3:10–11).
Sheep are defenseless animals. Unless they stay near their shepherd, these animals have no hope of surviving against a pack of wolves. Jesus, who is “the great Shepherd of the sheep” (Hebrews 13:20), assured His disciples repeatedly that He would care for His sheep, leading, guiding, protecting, and laying down His life for them (John 10:1–16, 26–30).
Even though we will face persecution in our mission to follow and obey Christ, He encourages us not to fear: “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell. Are not two sparrows sold for a penny? Yet not one of them will fall to the ground outside your Father’s care. And even the very hairs of your head are all numbered. So don’t be afraid; you are worth more than many sparrows” (Matthew 10:28–31).
Matthew 10:16 was not the disciples’ first exhortation to expect persecution as servants of God’s kingdom. In His Sermon on the Mount, Jesus said, “Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you” (Matthew 5:10–12). Honor in God’s kingdom is a blessing reserved for those who actively seek to advance His righteousness and serve the King.
Initially, the “wolves” in Jesus’ analogy included the Pharisees and Jewish religious teachers who violently persecuted the early church. But the caution to be like sheep amidst the wolves is relevant to believers in every age who must live as Christ’s ambassadors in a dark and unreceptive world. Without our Shepherd, we are defenseless and in danger. But with Jesus, we are promised protection and peace (John 14:27; 16:33; Psalm 3:5–6; Matthew 6:25–34; 11:28; Romans 8:28, 35–39).
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).
Jesus alerts us to “watch out for false prophets” in Matthew 7:15. He compares these false prophets to wolves in sheep’s clothing. Jesus also tells us how to identify these false prophets: we will recognize them by their fruit (Matthew 7:20).
Throughout the Bible, people are warned about false prophets (Ezekiel 13, Matthew 24:23–27, 2 Peter 3:3). False prophets claim to speak for God, but they speak falsehood. To gain a hearing, they come to people “in sheep’s clothing, but inwardly they are ferocious wolves” (Matthew 7:15). No matter how innocent and harmless these teachers appear on the outside, they have the nature of wolves—they are intent on destroying faith, causing spiritual carnage in the church, and enriching themselves. They “secretly introduce destructive heresies,” “bring the way of truth into disrepute,” and “exploit you with fabricated stories” (2 Peter 2:1–3).
The false teachers wear “sheep’s clothing” so they can mingle with the sheep without arousing suspicion. They usually are not up front about what they believe; rather, they mix in some truth with their falsehood and carefully choose their words to sound orthodox. In reality, they “follow their own ungodly desires” (Jude 1:17–18), and “they never stop sinning; they seduce the unstable; they are experts in greed” (2 Peter 2:14).
By contrast, a true prophet teaches God’s Word fully (Deuteronomy 18:20). Wolves in sheep’s clothing twist God’s Word to deceive or influence the audience for their own purposes. Satan himself masquerades as an angel of light (2 Corinthians 11:14), and his ministers masquerade as servants of righteousness (2 Corinthians 11:15).
The best way to guard against wolves in sheep’s clothing is to heed the warnings of Scripture and know the truth. A believer who “correctly handles the word of truth” (2 Timothy 2:15) and carefully studies the Bible will be able to identify false prophets. Christians must judge all teaching against what Scripture says. Believers will also be able to identify false prophets by their fruit—their words, actions, and lifestyles. Jesus said, “A tree is recognized by its fruit” (Matthew 12:33; cf. Matthew 7:20). Peter described false teachers as having “depraved conduct” and who “carouse” as “slaves of depravity” (2 Peter 2:2, 13, 19). If a teacher in the church does not live according to God’s Word, he is one of those wolves in sheep’s clothing.
Here are three specific questions to identify false prophets, or wolves in sheep’s clothing:
1) What does the teacher say about Jesus? In John 10:30, Jesus says, “I and the Father are one.” The Jews understood Jesus’ statement as a claim to be God and wanted to stone him (John 10:33). Anyone who denies Jesus as Lord (1 John 4:1–3) is a false prophet.
2) Does the teacher preach the biblical gospel? Anyone who teaches an incomplete or unbiblical gospel is to be eternally condemned (Galatians 1:9). Any gospel apart from what the Bible tells us (1 Corinthians 15:1–4) is not the true good news.
3) Does this teacher exhibit godly character qualities? Jesus said to beware of teachers whose moral behavior does not match what the Bible says. He says we will know wolves in sheep’s clothing by their fruits (Matthew 7:15–20)
It doesn’t matter how large a church a preacher has, how many books he has sold, or how many people applaud him. If he “teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness,” then he is a wolf in sheep’s clothing (1 Timothy 6:3).
The phrase the whole counsel of God is found in Acts 20:27. In his farewell speech to the elders of the Ephesian church, Paul says, “Therefore I testify to you this day that I am innocent of the blood of all, for I did not shrink from declaring to you the whole counsel of God” (Acts 20:26–27, ESV). Declaring the whole counsel of God is what made Paul “innocent” of anyone’s choice to turn away from the truth. Paul had fulfilled his ministry among the Ephesians.
Paul spent several years in Ephesus prior to this speech. When he first arrived in Ephesus, Paul had found some disciples who had only heard of John the Baptist and did not yet know of the completed ministry of Jesus or the coming of the Holy Spirit. After bringing them up to speed by presenting Jesus to them, Paul baptized them “in the name of the Lord Jesus” (Acts 19:4–5). Paul then spent time teaching in the synagogue and, when he was opposed there, taught at the lecture hall, and “all the Jews and Greeks who lived in the province of Asia heard the word of the Lord” (Acts 19:10). Verse 20 says, “The word of the Lord spread widely and grew in power.” Later, a group of merchants in Ephesus started a riot over the positive impact of the gospel in their city. After the riot ended, Paul said goodbye to the disciples in Ephesus before going to Macedonia. Several months later, on his way to Jerusalem, Paul called the Ephesian elders to Miletus to meet with him. It is here that Paul reminds the Ephesians that he had “not hesitated to proclaim . . . the whole will of God” (Acts 20:27).
Paul shared “the whole counsel of God” (ESV) or “the whole will of God” (NIV) or “the whole purpose of God” (NASB) in that he spoke the complete gospel. He had given them the whole truth about God’s salvation. He also revealed to them the “mystery” of God (Ephesians 3:9), which in the context of Ephesians 3 is God’s extending His plan of salvation to Gentiles as well as Jews.
Despite the opposition Paul faced in Ephesus, he continued to share the good news in its entirety. He did not shrink back from his duty but proclaimed the whole counsel of God. He tells the Ephesian elders, “I served the Lord with great humility and with tears and in the midst of severe testing by the plots of my Jewish opponents. You know that I have not hesitated to preach anything that would be helpful to you but have taught you publicly and from house to house. I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus” (Acts 20:19–21). Paul shared everything that God had revealed with everyone who would listen—and even some who wouldn’t.
Paul tells the Ephesian elders that, having given them the whole counsel of God, he is innocent if any of the Ephesians choose to turn away from Christ. Like the prophet Ezekiel, Paul had been a faithful watchman: “Son of man, I have made you a watchman for the people of Israel; so hear the word I speak and give them warning from me. When I say to a wicked person, ‘You will surely die,’ and you do not warn them or speak out to dissuade them from their evil ways in order to save their life, that wicked person will die for their sin, and I will hold you accountable for their blood. But if you do warn the wicked person and they do not turn from their wickedness or from their evil ways, they will die for their sin; but you will have saved yourself” (Ezekiel 3:17–19; cf. 33:1–9).
Paul emphasizes “the whole counsel of God” as a way to affirm the completion of his duties toward the Ephesians and to remind them of the truth. Paul warns, “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. So be on your guard!” (Acts 20:29–31).
The whole counsel of God includes some things that are difficult to hear—the fact that we are dead in sin and deserving of God’s wrath (Ephesians 2:1–3) and the fact that we cannot save ourselves through works (Ephesians 2:8–9). The gospel is a call to repentance and faith. Believers will face persecution (John 16:33) and likely be considered foolish. But none of these things can dissuade us.
We should follow Paul’s example and also preach the whole counsel of God. All Scripture is inspired, and all of it is profitable (2 Timothy 3:16). We must preach it in its entirety and allow the Holy Spirit to use His sword as He sees fit (Ephesians 6:17). Paul did not share half-truths or only parts of the gospel; rather, he shared all of what God has revealed. We must do the same.
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.
The idea of “circumcision of the heart” is found in Romans 2:29. It refers to having a pure heart, separated unto God. Paul writes, “A Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter.” These words conclude a sometimes confusing passage of Scripture regarding circumcision and the Christian. Verses 25-29 provide context:
“For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.”
Paul is discussing the role of the Old Testament Law as it relates to Christianity. He argues that Jewish circumcision is only an outward sign of being set apart to God. However, if the heart is sinful, then physical circumcision is of no avail. A circumcised body and a sinful heart are at odds with each other. Rather than focus on external rites, Paul focuses on the condition of the heart. Using circumcision as a metaphor, he says that only the Holy Spirit can purify a heart and set us apart to God. Ultimately, circumcision cannot make a person right with God; the Law is not enough. A person’s heart must change. Paul calls this change “circumcision of the heart.”
This concept was not original with the apostle Paul. As a Jew trained in the Law of Moses, he was certainly aware of this discussion from Deuteronomy 30. There, the Lord used the same metaphor to communicate His desire for a holy people: “And the LORD your God will circumcise your heart and the heart of your offspring, so that you will love the LORD your God with all your heart and with all your soul, that you may live” (Deuteronomy 30:6). Physical circumcision was a sign of Israel’s covenant with God; circumcision of the heart, therefore, would indicate Israel’s being set apart to love God fully, inside and out.
John the Baptist warned the Pharisees against taking pride in their physical heritage and boasting in their circumcision: “Do not think you can say to yourselves, 'We have Abraham as our father.' I tell you that out of these stones God can raise up children for Abraham” (Matthew 3:9).
True “children of Abraham” are those who follow Abraham’s example of believing God (Genesis 15:6). Physical circumcision does not make one a child of God; faith does. Believers in Jesus Christ can truly say they are children of “Father Abraham.” “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:29).
God has always wanted more from His people than just external conformity to a set of rules. He has always wanted them to possess a heart to love, know, and follow Him. That’s why God is not concerned with a circumcision of the flesh. Even in the Old Testament, God’s priority was a spiritual circumcision of the heart: “Circumcise yourselves to the LORD, circumcise your hearts, you men of Judah and people of Jerusalem, or my wrath will break out and burn like fire because of the evil you have done” (Jeremiah 4:4).
Both Testaments focus on the need for repentance and inward change in order to be right with God. In Jesus, the Law has been fulfilled (Matthew 5:17). Through Him, a person can be made right with God and receive eternal life (John 3:16; Ephesians 2:8-9). As Paul said, true circumcision is a matter of the heart, performed by the Spirit of God.
The condemnation you are like whitewashed tombs was part of Jesus’ indictment of the scribes and Pharisees in Matthew 23. It is one of seven woes Jesus pronounced on the religious leaders as He confronted them about their hypocrisy.
Whitewashed tombs means exactly what it sounds like: tombs or mausoleums that have been covered with white paint, so they “look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean” (Matthew 23:27). This speaks to the spiritual condition of the scribes and Pharisees. Outwardly, they were holy and clean, but inside they were spiritually dead.
The comparison to whitewashed tombs would have been quite offensive because the Mosaic Law states, “Whoever touches the dead body of any person shall be unclean seven days” (Numbers 19:11, ESV). For a group of people who prided themselves on ceremonial cleanliness and following the law, the accusation that they were full of dead bodies would be insufferable. That was precisely Jesus’ point, though. They may have been ceremonially clean, but, inside, they were the highest level of unclean—full of the death and decay they tried so hard to avoid.
Such a harsh statement from Jesus reveals His anger at the hypocrisy in the religious leaders, who only cared about appearances. They took care of what people could see—and took pride in it—but they neglected what God could see. They “painted the outside,” leaving the inside full of greed and self-indulgence (Matthew 23:25). In their eyes, if they followed the law to the letter, they were holy, and the condition of their hearts wouldn’t matter. Jesus needed to confront the superficiality of these dangerous leaders who did not practice what they preached. The whitewashed tombs were leading themselves and others to death and separation from God (Matthew 23:15).
In the Sermon on the Mount, Jesus explained that the law was less about what to do and not do and more about changing the heart. One analogy is that the law is like a mirror, revealing the flaws in man and how much they need God, like a mirror showing the food stuck between one’s teeth. The law can reveal uncleanness, but it cannot be used to make a person righteous; only God can do that. The Pharisees were taking the mirror off the wall and trying to use it to pick their teeth. It simply does not work.
Whitewashed tombs work as a good contrast to Jesus Himself, the Son of Man, who came to bring life (John 10:10). He offered rest and grace instead of the impossible burden and condemnation of the Pharisees (Matthew 11:28–30). The superficial cleanness of whitewashed tombs cannot compare to the deep-cleaning blood of Christ (1 John 1:7). “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace” (Ephesians 1:7).
Second Peter 3:18 tells us to “grow in the grace and knowledge of the Lord Jesus Christ.” To grow in grace is to mature as a Christian. We are saved by grace through faith (Ephesians 2:8–9), and we mature and are sanctified by grace alone. We know that grace is a blessing that we don’t deserve. It is God’s grace that justifies us, sanctifies us, and eventually glorifies us in heaven. The sanctification process, becoming more like Christ, is synonymous with growing in grace.
We grow in grace by reading God’s Word and letting it “dwell in us richly” (Colossians 3:16) and by praying. Those actions by themselves don’t mature us, but God uses these spiritual disciplines to help us grow. Therefore, maturing in our Christian life is not about what we do, but about what God does in us, by His grace. Understanding and applying God’s grace in our lives is important. We are not to impair it by being proud, because God says that He resists the proud but gives grace to the humble (James 4:6). Grace is that attribute of God that enables us to break free of our sinful nature and follow Him. It gives us strength and protects us. Without God’s grace, His favor, we would be hopelessly lost in this world. The more grace we have and ask God for, the more mature as Christians we will be.
To grow in grace does not mean gaining more grace from God. God’s grace never increases; it is infinite, it cannot be more, and according to the nature of God, it could never be less. He gave His only Son so that whoever believes in Him should be saved (John 3:16). How much more grace could there possibly be than that? But to grow in grace is to grow in our understanding of what Jesus did and to grow in our appreciation of the grace we have been given. The more we learn about Jesus, the more we will appreciate all He has done, and the more we appreciate His love and sacrifice for us, the more we will perceive the never-ending grace of God.
Peter also confirms that we need to grow in our knowledge of Jesus and to have that intimate relationship with Him because the more we know of Him, the more of Him will be seen in our lives. Paul said in Colossians 3:1–4: “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory.”
The Scriptures contain all the knowledge we will ever need to learn of God, His Son, and His Spirit, at least in this life. God`s desire for those He has saved is their sanctification and transformation. He wants us to become more holy like Himself. He wants to transform us into the image of His Son. The way to do this is by meditating on the Scriptures and applying their principles to our lives as we yield to the conviction and power of the Holy Spirit who dwells within us. Then we will prove 2 Corinthians 3:18: “We, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord.”
In Matthew 6:24, Jesus said, “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” He spoke these words as part of His Sermon on the Mount (Matthew 5—7), in which He had said it was foolish to store up treasures on earth where “moths and vermin destroy and where thieves break in and steal” (Matthew 6:19–20); rather, He urged us to store up treasure in heaven where it will last forever. The obstacle that prevents us from wise investment is the heart. Wherever our treasure is, there will our hearts be (Matthew 6:21). We follow what has captivated our hearts, and Jesus made it clear that we cannot serve two masters.
Jesus’ call to follow Him is a call to abandon all other masters. He called Matthew from the tax collector’s booth (Matthew 9:9). Matthew obeyed and walked away from extravagant wealth and dirty deals. Jesus called Peter, James, and John from the fishing docks (Mark 1:16–18). To obey Jesus’ call meant that they had to leave behind everything they knew, everything they’d worked for. Jesus called Paul, a successful Pharisee, with the words, “I will show him how much he must suffer for my name” (Acts 9:16). Those words will never make it into a mass-market ad campaign for Christianity—but maybe they should, because that’s what it means to follow Jesus (Luke 9:23). We must forsake everything else, no matter the cost (Matthew 10:34–39).
The Lord describes Himself as a “jealous God” (Exodus 34:14). This means He guards what is rightfully His. He is righteously jealous for our affections because we were created to know and love Him (Colossians 1:16). He is not jealous for His own sake; He needs nothing (Psalm 50:9–10). He is jealous for us because we need Him (Mark 12:30; Matthew 22:37). When we serve another master such as money, we rob ourselves of all we were created to be, and we rob God of His rightful adoration.
Jesus’ claim to us is exclusive. He bought us with His own blood and delivered us from our former master, sin (1 Corinthians 6:20; 7:23; Romans 6:17). He doesn’t share His throne with anyone. During Jesus’ time on earth, some people followed Him for a ways, but their devotion was superficial (Luke 9:57–62). They wanted something Jesus offered, but they weren’t committed (Mark 10:17–22). Other things were more important. They wanted to serve two masters.
We cannot serve two masters because, as Jesus pointed out, we end up hating one and loving the other. It’s only natural. Opposing masters demand different things and lead down different paths. The Lord is headed in one direction, and our flesh and the world are headed in the other. A choice must be made. When we follow Christ, we must die to everything else. We will be like some of the seeds in Jesus’ parable (Luke 8:5–15)—only a portion of those seeds actually bore fruit. Some sprouted at first but then withered and died. They were not deeply rooted in good soil.
If we attempt to serve two masters, we will have divided loyalties, and, when the difficulties of discipleship clash with the lure of fleshly pleasure, the magnetic pull of wealth and worldly success will draw us away from Christ (see 2 Timothy 4:10). The call to godliness goes against our sinful nature. Only with the help of the Holy Spirit can we remain devoted to one Master (John 6:44).
Dictionaries define righteousness as “behavior that is morally justifiable or right.” Such behavior is characterized by accepted standards of morality, justice, virtue, or uprightness. The Bible’s standard of human righteousness is God’s own perfection in every attribute, every attitude, every behavior, and every word. Thus, God’s laws, as given in the Bible, both describe His own character and constitute the plumb line by which He measures human righteousness.
The Greek New Testament word for “righteousness” primarily describes conduct in relation to others, especially with regards to the rights of others in business, in legal matters, and beginning with relationship to God. It is contrasted with wickedness, the conduct of the one who, out of gross self-centeredness, neither reveres God nor respects man. The Bible describes the righteous person as just or right, holding to God and trusting in Him (Psalm 33:18–22).
The bad news is that true and perfect righteousness is not possible for man to attain on his own; the standard is simply too high. The good news is that true righteousness is possible for mankind, but only through the cleansing of sin by Jesus Christ and the indwelling of the Holy Spirit. We have no ability to achieve righteousness in and of ourselves. But Christians possess the righteousness of Christ, because “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21). This is an amazing truth. On the cross, Jesus exchanged our sin for His perfect righteousness so that we can one day stand before God and He will see not our sin, but the holy righteousness of the Lord Jesus.
This means that we are made righteous in the sight of God; that is, that we are accepted as righteous and treated as righteous by God on account of what the Lord Jesus has done. He was made sin; we are made righteousness. On the cross, Jesus was treated as if He were a sinner, though He was perfectly holy and pure, and we are treated as if we were righteous, though we are defiled and depraved. On account of what the Lord Jesus has endured on our behalf, we are treated as if we had entirely fulfilled the Law of God and had never become exposed to its penalty. We have received this precious gift of righteousness from the God of all mercy and grace. To Him be the glory!
The Bible mentions rewards that await the believer who serves the Lord faithfully in this world (Matthew 10:41). A “great” reward is promised to those who are persecuted for Jesus’ sake. Various crowns are mentioned (in 2 Timothy 4:8, e.g.). Jesus says that He will bring rewards with Him when He returns (Revelation 22:12).
We are to treasure the Lord Jesus most of all. When Jesus is our treasure, we will commit our resources—our money, our time, our talents—to His work in this world. Our motivation for what we do is important (1 Corinthians 10:31). Paul encourages servants that God has an eternal reward for those who are motivated to serve Christ: “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving” (Colossians 3:23–24).
When we live sacrificially for Jesus’ sake or serve Him by serving the body of Christ, we store up treasure in heaven. Even seemingly small acts of service do not go unnoticed by God. “If anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward” (Matthew 10:42).
The Lord will be faithful to reward us for the service we give Him (Hebrews 6:10). Our ministries may differ, but the Lord we serve is the same. “The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor” (1 Corinthians 3:8).
The rich young man loved his money more than God, a fact that Jesus incisively pointed out (Matthew 19:16–30). The issue wasn’t that the young man was rich but that he “treasured” his riches and did not “treasure” what he could have in Christ. Jesus told the man to sell his possessions and give to the poor, “and you will have treasure in heaven. Then come, follow me” (verse 21). The young man left Jesus sad, because he was very rich. He chose this world’s treasure and so did not lay up treasure in heaven. He was unwilling to make Jesus his treasure. The young man was religious, but Jesus exposed his heart of greed.
We are warned not to lose our full reward by following after false teachers (2 John 1:8). This is why it is so important to be in God’s Word daily (2 Timothy 2:15). That way we can recognize false teaching when we hear it.
The treasures that await the child of God will far outweigh any trouble, inconvenience, or persecution we may face (Romans 8:18). We can serve the Lord wholeheartedly, knowing that God is the One keeping score, and His reward will be abundantly gracious. “Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58).
It is easier for a camel
to go through the eye of a needle
than for a
rich man to gain eternal life
(Matthew 19:24; Mark 10:25; Luke 18:25).
The narrow gate, also called the narrow door, is referred to by the Lord Jesus in Matthew 7:13-14 and Luke 13:23-24. Jesus compares the narrow gate to the “broad road” which leads to destruction (hell) and says that “many” will be on that road. By contrast, Jesus says that “small is the gate and narrow the road that leads to life, and only a few find it.” What exactly is meant by this? Just how many are the “many” and how few are the “few”?
First, we need to understand that Jesus is the Door through which all must enter eternal life. There is no other way because He alone is “the way, the truth and the life” (John 14:6). The way to eternal life is restricted to just one avenue—Christ. In this sense, the way is narrow because it is the only way, and relatively few people will go through the narrow gate. Many more will attempt to find an alternative route to God. They will try to get there through manmade rules and regulations, through false religion, or through self-effort. These who are “many” will follow the broad road that leads to eternal destruction, while the sheep hear the voice of the Good Shepherd and follow Him along the narrow way to eternal life (John 10:7-11).
While there will be relatively few who go through the narrow gate compared to the many on the broad road, there will still be multitudes who will follow the Good Shepherd. The apostle John saw this multitude in his vision in the book of Revelation: “After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!’” (Revelation 7:9-10).
Entering the narrow gate is not easy. Jesus made this clear when He instructed His followers to “strive” to do so. The Greek word translated “strive” is agonizomai, from which we get the English word agonize. The implication here is that those who seek to enter the narrow gate must do so by struggle and strain, like a running athlete straining toward the finish line, all muscles taut and giving his all in the effort. But we must be clear here. No amount of effort saves us; salvation is by the grace of God through the gift of faith (Ephesians 2:8-9). No one will ever earn heaven by striving for it. But entering the narrow gate is still difficult because of the opposition of human pride, our natural love of sin, and the opposition of Satan and the world in his control, all of which battle against us in the pursuit of eternity.
Jesus’ message is clear—it is impossible for anyone to be saved on his own merits. Since wealth was seen as proof of God’s approval, it was commonly taught by the rabbis that rich people were blessed by God and were, therefore, the most likely candidates for heaven. Jesus destroyed that notion, and along with it, the idea that anyone can earn eternal life. The disciples had the appropriate response to this startling statement. They were utterly amazed and asked, “Who then can be saved?” in the next verse. If the wealthy among them, which included the super-spiritual Pharisees and scribes, were unworthy of heaven, what hope was there for a poor man?
Jesus’ answer is the basis of the gospel: "With man this is impossible, but not with God; all things are possible with God" (Matthew 19:26). Men are saved through God’s gifts of grace, mercy, and faith (Ephesians 2:8-9). Nothing we do earns salvation for us. It is the poor in spirit who inherit the kingdom of God (Matthew 5:3), those who recognize their spiritual poverty and their utter inability to do anything to justify themselves to a holy God. The rich man so often is blind to his spiritual poverty because he is proud of his accomplishments and has contented himself with his wealth. He is as likely to humble himself before God as a camel is to crawl through the eye of a needle.
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 Romans 8:2, Paul draws a sharp contrast between the law of the Spirit of life and the law of sin and death with this statement: “For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.” This serves as a powerful testament to the action God has taken on behalf of those who place their faith in Christ.
In contrast to the law of sin and death, the law of the Spirit of life represents a reversal of the wages of sin. Just as sin leads to death, the Spirit gives life. Much like how God breathed life into Adam, He infuses new life into the regenerated soul (Genesis 2:7; Titus 3:5–6). This is tied to God’s grace, as revealed in the gospel. The sole means to break free from the cycle of sin and death is to embrace the new cycle of Spirit and life by putting faith in Jesus Christ and living to please the Spirit, rather than acquiescing to our sinful nature.
The new life ushered in by the Spirit, which severs the hold of sin, is the very reason why we cannot persist in sin. While achieving sinless perfection is impossible in this earthly existence, the one bound to Christ died to sin when Christ died, and he arose to a new life as Christ did. He is now devoted to the Father (Romans 6:1–11).
The fact that we are under the law of the Spirit of life shows that we are still under a law—the law of Christ (see Galatians 6:2 and 1 Corinthians 9:21). We are not called to lawlessness, and no believer can rightly be said to be totally free from all law. The law of Christ is to love God with all our being and to love our neighbors as ourselves (Mark 12:32–33).
Freed by the Spirit from the clutches of sin, we bear no obligation to yield to our sinful desires (Romans 8:12). Instead, we are guided by the Spirit and should be preoccupied with what pleases Him (Romans 8:5–6). Drawing from Romans 12, we gain a tangible glimpse of what a Spirit-led life looks like, beginning with complete devotion to God as a “living sacrifice” (verse 1). As we live to please the Spirit, we witness the emergence of godly character, which Scripture calls the fruit of the Spirit (Galatians 5:22–23). Walking in the Spirit, free from the law of sin and death, leads to life.
Second Corinthians 3:6 says, “He has made us competent as ministers of a new covenant—not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.” With these words, Paul summarizes the key difference between the Old and New Testaments: the first covenant was based on obedience to the written law (the “letter”), but the second covenant is based on the blood of Christ and sealed by the Holy Spirit.
There are two parts to this answer, as we look at both the letter and the Spirit.
First, what does Paul mean by “the letter kills”? Simply that the Old Testament Law, which is good and perfect (Psalm 19:7), reveals all people as law-breakers (Galatians 3:10). The law “kills” in that the penalty for breaking God’s law is eternal death in hell (Romans 6:23; Revelation 21:8). As God told Moses the lawgiver, “Whoever has sinned against me I will blot out of my book” (Exodus 32:33). Even if you sin only once in your whole life, it’s the same as breaking all of God’s laws (James 2:10), just as breaking only one link in a chain breaks the whole chain.
The written law—“the letter”—was chiseled in stone by the finger of God and is the unchanging standard by which all are judged. The law cannot give us righteousness or eternal life in heaven (Galatians 2:16). It can only condemn us as sinners, and the sentence is death. Heaven is where perfection is required (Matthew 5:20, 48; 19:16–21), and “the law made nothing perfect” (Hebrews 7:19).
Second, what does Paul mean by “the Spirit gives life”? Simply that the Holy Spirit rescues us from our hopeless situation. God saves us from death and grants us eternal life when we are born again through the power of the Holy Spirit. Jesus said, “Flesh gives birth to flesh, but the Spirit gives birth to spirit” (John 3:6), and, later, “The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are Spirit and they are life” (John 6:63).
The Holy Spirit was active in the Incarnation of our Savior (Luke 1:35). It was through the Holy Spirit that Jesus offered Himself as a sacrifice to God for our sins (Hebrews 9:14). The Spirit is the cause of the new birth (John 3:3–8). It is the Spirit who lives in believers (John 14:17), seals them (Ephesians 1:13), and sanctifies them (Romans 15:16).
Jesus came to give us an abundant life, or life “to the full” (John 10:10). The Holy Spirit living in believers is how Jesus fulfills that promise. The abundant Christian life is marked by the fruit of the Spirit, which is “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control” (Galatians 5:22–23). The Old Testament Law could not produce any of that fruit; only the Holy Spirit can, as He lives in us.
The Spirit gives life in that He enables us to reach God’s ultimate goal for us, to be transformed into the glorious image of God’s own Son (2 Corinthians 3:18; also see Romans 8:28–30). Until the day that we see Christ, the Spirit intercedes with God on our behalf, ensuring our continued forgiveness and preserving the promise of God (Romans 8:26–27).
“The letter kills, but the Spirit gives life” (2 Corinthians 3:6). Elsewhere, Paul teaches the same truth: “But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code” (Romans 7:6).
In essence, “hypocrisy” refers to the act of claiming to believe something but acting in a different manner. The word is derived from the Greek term for “actor”—literally, “one who wears a mask”—in other words, someone who pretends to be what he is not.
The Bible calls hypocrisy a sin. There are two forms hypocrisy can take: that of professing belief in something and then acting in a manner contrary to that belief, and that of looking down on others when we ourselves are flawed.
The prophet Isaiah condemned the hypocrisy of his day: “The Lord says, ‘These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is made up only of rules taught by men’” (Isaiah 29:13). Centuries later, Jesus quoted this verse, aiming the same condemnation at the religious leaders of His day (Matthew 15:8-9). John the Baptist refused to give hypocrites a pass, telling them to produce “fruits worthy of repentance” (Luke 3:8). Jesus took an equally staunch stand against sanctimony—He called hypocrites “wolves in sheep’s clothing” (Matthew 7:15), “whitewashed tombs” (Matthew 23:27), “snakes,” and “brood of vipers” (Matthew 23:33).
We cannot say we love God if we do not love our brothers (1 John 2:9). Love must be “without hypocrisy” (Romans 12:9, NKJV). A hypocrite may look righteous on the outside, but it is a façade. True righteousness comes from the inner transformation of the Holy Spirit not an external conformity to a set of rules (Matthew 23:5; 2 Corinthians 3:8).
Jesus addressed the other form of hypocrisy in the Sermon on the Mount: “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye” (Matthew 7:3-5). Jesus is not teaching against discernment or helping others overcome sin; instead, He is telling us not be so prideful and convinced of our own goodness that we criticize others from a position of self-righteousness. We should do some introspection first and correct our own shortcomings before we go after the “specks” in others (cf. Romans 2:1).
During Jesus’ earthly ministry, He had many run-ins with the religious leaders of the day, the Pharisees. These men were well versed in the Scriptures and zealous about following every letter of the Law (Acts 26:5). However, in adhering to the letter of the Law, they actively sought loopholes that allowed them to violate the spirit of the Law. Also, they displayed a lack of compassion toward their fellow man and were often overly demonstrative of their so-called spirituality in order to garner praise (Matthew 23:5–7; Luke 18:11). Jesus denounced their behavior in no uncertain terms, pointing out that “justice, mercy, and faithfulness” are more important than pursuing a perfection based on faulty standards (Matthew 23:23). Jesus made it clear that the problem was not with the Law but the way in which the Pharisees implemented it (Matthew 23:2-3). Today, the word pharisee has become synonymous with hypocrite.
It must be noted that hypocrisy is not the same as taking a stand against sin. For example, it is not hypocrisy to teach that drunkenness is a sin, unless the one teaching against drunkenness gets drunk every weekend--thatwould be hypocrisy.
As children of God, we are called to strive for holiness (1 Peter 1:16). We are to “hate what is evil” and “cling to what is good” (Romans 12:9). We should never imply an acceptance of sin, especially in our own lives. All we do should be consistent with what we believe and who we are in Christ. Play-acting is meant for the stage, not for real life.
After teaching the great doctrine regarding the gospel of God’s righteousness that is ours through faith in Christ in Romans chapters 1—11, Paul begins to exhort us to godly living. How are we to live in light of the saving power of the gospel? That is what Romans 12—16 aims to teach. The practical section of Romans begins with a great “therefore.” Seeing all that God did on our behalf, therefore live like this. The first of Paul’s great exhortations is to be renewed in our minds:
“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:1–2, ESV).
The phrase “the mercies of God” refers to all of what has preceded in chapters 1—11. The exhortation that Paul presents is that since we have been the recipients of God’s great mercies, we are to be “living sacrifices” to God. How do we do this? We are living sacrifices to God by not conforming to this world, but by being transformed by the renewal of our minds.
This exhortation really serves as a summary statement of all that follows. A living sacrifice to God is one who does not conform, but is transformed. We are not to be conformed to this world. Paul is using the word worldhere to refer to the spirit of the age. In other words, world refers to the popular worldview that rejects God and His revelation. As unbelievers, we are naturally conformed to the world (Ephesians 2:1–3). As believers, we are no longer conformed to this world because we no longer belong to the spirit of this age. We have been translated from the kingdom of darkness into the kingdom of God’s beloved Son (Colossians 1:13). Therefore, rather than continuing to conform to this world, we are to be transformed by having our minds renewed.
It is interesting to note that Paul says that we must be transformed by the renewing of our “minds.” The mind is the key to the Christian life. The reason why non-Christians do not respond to Christian truth is that they cannot discern spiritual truth (1 Corinthians 2:14). The gospel is a call for the unbeliever to repent of his sin and embrace Christ by faith. The Greek word translated “repentance” carries the notion of a change of mind. Our thinking must be changed (transformed) from old, ungodly ways of thinking into new, godly ways of thinking. What we know in our minds to be true forms a conviction in our hearts of that truth, and that conviction in our hearts translates into action. Therefore, we must first renew our minds.
The only way to replace the error of the world’s way of thinking is to replace it with God’s truth, and the only infallible source of God’s truth is His revealed Word, the Bible. Transformation through renewed minds comes as believers expose themselves to God’s Word through the faithful exposition of it each week in church, personal Bible study, and group Bible study. A solid church that believes in preaching the Word, reading the Word, and singing the Word is invaluable in helping us renew our minds.
There are no shortcuts. There is no magical formula for renewing our minds. We must fill our minds with God’s Word. As Jesus prayed to the Father, “Sanctify them in the truth; your word is truth” (John 17:17).
False apostles are people who masquerade as Christian leaders, get other people to follow them, and then lead them astray. A true apostle is one who is “sent” by God as an ambassador of Jesus Christ with a divine message. A false apostle is a pretender who does not truly represent Christ and whose message is false.
In 2 Corinthians 11, the apostle Paul addresses the problem of false apostles invading the Corinthian church. He describes the false apostles as “those who want an opportunity to be considered equal with us in the things they boast about” (verse 12). The book of 2 Corinthians is one of Paul’s more “sarcastic” letters, as he contends with the church to recognize the error that had crept into their midst. He contrasts his selfless service with that of the “super-apostles” (verse 5) who were seducing the church with their smooth speech and apparent wisdom. These impostors were pretending to be true servants of Christ, but they did not know the Lord. They were deceivers, preying on gullible Christians in Corinth to profit themselves and boost their ego. Paul chides the church that they “even put up with anyone who enslaves you or exploits you or takes advantage of you or puts on airs or slaps you in the face” (verse 20). He even compares these impostors to Satan himself, who also “masquerades as an angel of light” (verse 14).
Paul warned the Ephesian elders about false apostles as well: “I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them” (Acts 20:29). They must have heeded his words, because in Revelation 2:2, Jesus commends the church at Ephesus for spotting the false apostles in their midst and rejecting them.
False teachers and false apostles have been plentiful throughout the history of the church. They still infiltrate unsuspecting churches and have even led whole denominations into heresy and apostasy (see 1 Timothy 4:1–4). Scripture gives us clear warning if we will pay attention.
First John 4:1 says,
“Beloved, do not believe every spirit,
but test the spirits
to see whether they are from God,
for many false prophets have gone
out into the world.”
The following are some ways we can
identify false apostles:
1. False apostles deny any or all truths about the identity and deity of Jesus Christ. In 1 John 4:3–4, John warns his readers against Gnostic teaching; the test, he says, is Christological: “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God.” There are many ways a spirit may deny that Jesus is the Christ. From demonic cults to denominations that have veered away from the gospel, evil spirits are always behind the slander of Jesus. Any teacher who attempts to take away from or add to Jesus’ finished work on the cross for our salvation is a false prophet (John 19:30; Acts 4:12).
False apostles
can arise anywhere
the Word of God
does not reign supreme.
From organized churches
to home Bible studies, we must always
be on guard against
“new teachings” or “revelations”
that are not subject to the
“whole counsel of God”
(Acts 20:27).
In Hebrew,
the word
Shekhinah (שְׁכִינָה)
refers to
the dwelling or settling
of
God's presence in a place
It is a feminine noun
that is used to describe the
indwelling of God's Spirit
in the
human soul
…They all ate the same spiritual food and drank
the same spiritual drink;
for-they drank from
the spiritual rock that accompanied them,
and that rock was Christ
Exodus 17:6
Behold, I will stand there before you by the rock at Horeb. And when you strike the rock,
water will come out of it for the people to drink." So Moses did this in the sight of the elders of Israel.
Numbers 20:11
Then Moses raised his hand and struck the rock twice with his staff, so that a great amount of water gushed out,
and the congregation and their livestock were able to drink.
Psalm 78:15
He split the rocks in the wilderness and gave them drink as abundant as the seas.
Psalm 105:41
He opened a rock, and water gushed out; it flowed like a river in the desert.
Exodus 17:6
Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there
shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
Numbers 20:11
And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly,
and the congregation drank, and their beasts also.
Psalm 78:15,20
He clave the rocks in the wilderness, and gave them drink as out of the great depths…
followed them.
Deuteronomy 9:21
And I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, and ground it very small,
even until it was as small as dust: and I cast the dust thereof into the brook that descended out of the mount.
1 Corinthians 11:24,25
And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you:
this do in remembrance of me…
Genesis 40:12
And Joseph said unto him, This is the interpretation of it: The three branches are three days:
Genesis 41:26
The seven good kine are seven years; and the seven good ears are seven years: the dream is one.
The indwelling of the Holy Spirit is the action by which God takes up permanent residence in the body of a believer in Jesus Christ. In the Old Testament, the Spirit would come and go from the saints, empowering them for service but not necessarily remaining with them
(see Judges 15:14; 1 Chronicles 12:18; Psalm 51:11; Ezekiel 11:5).
Jesus revealed to His disciples
the new role
the Spirit of Truth
would play in their lives:
“He lives with you and will be in you”
(John 14:17).
The believer in Jesus Christ has the third Person of the Trinity, the Holy Spirit, living in him. When an individual accepts Christ as personal Savior, the Holy Spirit gives the believer the life of God, eternal life, which is really His very nature (Titus 3:5; 2 Peter 1:4), and the Holy Spirit comes to live within him spiritually. The fact that the believer’s body is likened to a temple where the Holy Spirit lives helps us understand what the indwelling of the Holy Spirit is all about. The word temple is used to describe the Holy of Holies, the inner sanctum in the Old Testament tabernacle structure. There, God’s presence would appear in a cloud and meet the high priest, who came once a year into the Holy of Holies. On the Day of Atonement, the high priest brought the blood of a slain animal and sprinkled it on the mercy seat of the ark of the covenant. On this special day, God granted forgiveness to the priest and His people.
Today, there is no Jewish temple in Jerusalem, and the animal sacrifices have ceased. The believer in Christ has become the inner sanctum of God the Holy Spirit, as the believer has been sanctified and forgiven by the blood of Jesus Christ (Ephesians 1:7).
The believer in Christ
becomes the
habitation of the Holy Spirit of God.
In fact,
Scripture also says that the believer
is indwelt spiritually
by Christ
(Colossians 1:27)
and by God the Father
(1 John 4:15)--
the Trinity is involved.
John 4:10
Jesus does not say that He is the living water, but that He would give living water to her. It would be His gift to her, and when she received it, she would never thirst again. Of course, Jesus was speaking of a spiritual truth, whereas the woman’s thoughts were fixed on physical water, the type that could only be procured with a bucket down a well. But, as the conversation progressed, the woman began to understand what Jesus was saying to her about the living water.
The other passage of Scripture where
Jesus speaks
of “living water” is in John 7
In that context, Jesus is in the temple for the Feast of Booths (or Feast of Tabernacles). One feature of that feast was the pouring out of water at the base of the altar for seven days. On the eighth day, the ritual was suspended—no water was poured. It was then that Jesus made a very public, very dramatic offer:
On the last day, the climax of the festival, Jesus stood and shouted to the crowds, “Anyone who is thirsty may come to me! Anyone who believes in me may come and drink! For the Scriptures declare, ‘Rivers of living water will flow from his heart.’” (When he said “living water,” he was speaking of the Spirit, who would be given to everyone believing in him. But the Spirit had not yet been given, because Jesus had not yet entered into his glory.) (John 7:37–39, NLT).
The living water is the Holy Spirit. Jesus extended the offer to everyone (“anyone” in John 7:37 and “whoever” in verse 38). The requirement for salvation was faith in Christ (verses 38 and 39). The result of salvation would be the gift of the Holy Spirit (verse 39), likened unto “rivers of living water” (verse 38).
Jesus repeats the
promise of the Spirit to His disciples
in John 16:7–15.
The Spirit is always involved in salvation (John 3:5–8),
but the time of
the permanent indwelling of the Spirit
would have to wait until “later,” when
Jesus had ascended back to glory
(John 7:39)
Believers are channels for
the Spirit’s work.
At the well in Samaria,
Jesus said the water would
be “in them”
to well up and overflow
(John 4:14).
During the Feast of Booths, Jesus said the water would “flow from within them”
(John 7:38).
The Spirit gives gifts,
and 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”
Long ago, God told His people, Israel, not to fear,
giving them this promise:
“For I will pour water on the thirsty land,
and streams on the dry ground;
I will pour out my Spirit on your offspring,
and my blessing on your descendants”
(Isaiah 44:3).
The Spirit,
whom the Father likens unto
water,
was indeed poured out
on all of those who
put their faith in the Son.
(2 Corinthians 1:20)
And the Peace of God
which
surpasses all understanding,
will guard your
hearts and your minds
in Christ Jesus
Finally, 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.…
Christ’s riches
that He makes available to us
are not
material but spiritual…
In Romans 8:38–39, the apostle Paul articulates
one of the
most profoundly comforting reassurances in Scripture:
“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.”
The psalmist echoes Paul’s conviction that neither death nor life can separate us from God’s love: “I can never escape from your Spirit! I can never get away from your presence! If I go up to heaven, you are there; if I go down to the grave, you are there!” (Psalm 139:7–8, NLT). God is present everywhere. There is no place we can go and be cut off from His presence.
The Bible also tells us that God, by His very nature, is love
(1 John 4:8, 16).
And if God is love and exists
everywhere,
then it stands to reason that
nothing and no place can isolate us
from His love
Paul relates a laundry list of things that could potentially have the power to barricade us from God’s loving presence: life, death, angels, demons, the present, the future, powers, height, depth, and anything else in all creation. With that last item, nothing is left out! And then Paul affirms that none of these things are powerful enough to create a barrier between us and the boundless love of God in Christ. Everything in all the universe, whether in this present life or the life to come, is under God’s sovereign control and the dominion of His Son, Jesus Christ our Lord (Ephesians 1:22; 1 Corinthians 15:27–28; Hebrews 2:8).
God displayed His great love for us on the cross (Romans 5:8; John 3:16–17). On Calvary, Jesus Christ triumphed over all things, including death and every living enemy, by offering His life in our place (Colossians 2:15). When we receive God’s gift of salvation, we are “buried with Christ” through baptism and “raised to new life” by “the mighty power of God, who raised Christ from the dead” (Colossians 2:12, NLT). Paul continues, “You were dead because of your sins and because your sinful nature was not yet cut away. Then God made you alive with Christ, for he forgave all our sins. He canceled the record of the charges against us and took it away by nailing it to the cross” (Colossians 2:13–14, NLT).
The redeemed of the Lord
are made
spiritually and eternally
alive in Christ.
We died and were buried with Jesus and then raised and restored to newness of life. Not one thing in this life or even in death can ever cause lasting harm to us because Jesus Christ rescinded all charges against us. For this reason, nothing and no one will ever be able to separate us from the love of God that is in Jesus Christ. We belong to the Lord forever
(Isaiah 43:1; John 1:12; 10:28; Romans 8:15; 14:8).
We may sometimes feel like our pain, sorrow, and loss distance us from God’s affection. But to this deception, Paul asks, “Can anything ever separate us from Christ’s love? Does it mean he no longer loves us if we have trouble or calamity, or are persecuted, or hungry, or destitute, or in danger, or threatened with death? . . . No, despite all these things, overwhelming victory is ours through Christ, who loved us” (Romans 8:35–37, NLT).
God does not promise us a life free of affliction, but He does promise to be with us through anything and everything we face with His all-powerful, steadfast agape love. For believers in Jesus Christ, God’s love is a constant supply poured out by the Holy Spirit (Romans 5:5). His love can be counted on in the calamities of life and leaned upon in the crisis of death.
The New Covenant was originally given to Israel and includes a promise of fruitfulness, blessing, and a peaceful existence in the Promised Land. In Ezekiel 36:28–30 God says, “Then you will live in the land I gave your ancestors; you will be my people, and I will be your God. . . . I will call for the grain and make it plentiful and will not bring famine upon you. I will increase the fruit of the trees and the crops of the field, so that you will no longer suffer disgrace among the nations because of famine.” Deuteronomy 30:1–5 contains similar promises related to Israel under the New Covenant. After the resurrection of Christ, God in His grace brought the Gentiles into the blessing of the New Covenant, too (Acts 10; Ephesians 2:13–14).
The fulfillment of the New Covenant will be seen in two places: on earth during the Millennial Kingdom, and in heaven for all eternity.
We are no longer under the Law but under grace (Romans 6:14–15). The Old Covenant has served its purpose, and it has been replaced by “a better covenant” (Hebrews 7:22). “In fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises” (Hebrews 8:6).
Under the New Covenant, we are given the opportunity to receive salvation as a free gift (Ephesians 2:8–9). Our responsibility is to exercise faith in Christ, the One who fulfilled the Law on our behalf and brought an end to the Law’s sacrifices through His own sacrificial death. Through the life-giving Holy Spirit who lives in all believers (Romans 8:9–11), we share in the inheritance of Christ and enjoy a permanent, unbroken relationship with God (Hebrews 9:15).
The phrase unsearchable riches of Christ comes from Ephesians 3:8–9: “To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things” (ESV). The Greek for “unsearchable riches” is translated “boundless riches” in the NIV.
The Greek word translated “unsearchable” describes something that cannot be fully comprehended or explored. In other words, there is no limit to the riches of Christ; they are past finding out. Try as we might, we can never plumb the depths of Christ’s worth. Paul delineates some of these riches in Ephesians 1:7–14: redemption through His blood, the forgiveness of sins, the knowledge of the mystery of His will, the message of truth, the sealing of the Holy Spirit, and the guarantee of our inheritance. These are spiritual riches with eternal benefits, and we cannot fully comprehend them.
Jesus taught two short parables that emphasize the value of eternal life and the kingdom of God: “The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it” (Matthew 13:44–46). Like a hidden treasure or a pearl of great price, admission to the kingdom is of incalculable worth—and it is Jesus Christ who grants the admission. The unsearchable riches of Christ are on display in every believer’s heart.
The unsearchable riches of Christ cannot be fully traced out. “In Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9), so the riches of Christ include all that God is.
The unsearchable riches of Christ are the Glory of God, the Truth of God, the Wisdom of God, the Life of God, and the Love of God. In Christ, God “has blessed us in the heavenly realms with every spiritual blessing” (Ephesians 1:3). In Christ are hidden “all the treasures of wisdom and knowledge” (Colossians 2:3).
In Ephesians 3:8 Paul refers to himself as “less than the least of all the Lord’s people.” This humble statement is then contrasted with “the boundless riches of Christ.” Paul describes himself as the lowest of believers while lifting Jesus up as the greatest of all. Every believer, in like humility, acknowledges the all-surpassing goodness and grace of God: “The LORD bestows favor and honor; no good thing does he withhold from those whose walk is blameless” (Psalm 84:11)
Christ’s riches
that He makes available to us
are not
material but spiritual
King Solomon was a man of great riches and wisdom, and his fame spread throughout the known world. Dignitaries from other countries came to hear his wisdom and see his lavish display of wealth (1 Kings 10:24). Scripture says that Solomon had no equal in the earth at that time: “King Solomon was greater in riches and wisdom than all the other kings of the earth” (verse 23).
Yet, for all that, Solomon’s riches were not unsearchable.
They could be quantified; the gold bars could be counted, and he had no inexhaustible supply of silver. Besides that, Solomon’s riches were only the temporal treasures of this world. Jesus is “greater than Solomon” (Luke 11:31).
The treasures of Christ are inexhaustible, they are unsearchable, and they are forever.
In 2 Corinthians 4:17, the apostle Paul presents a beautiful and emphatic contrast between present afflictions and future glory: “For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison” (ESV). Before analyzing the meaning of “eternal weight of glory,” it is essential to understand the broader context of the epistle.
In 2 Corinthians, Paul addresses the challenges faced by the Corinthians and defends his apostolic ministry against accusations and opposition. In 2 Corinthians 4, Paul emphasizes the grace and mercy of God, which sustained Paul and his fellow-laborers during times of toil, weariness, scorn, danger, and constant exposure to death (see 2 Corinthians 4:7–10; cf. 2 Corinthians 11:23–27). Their suffering was not in vain: “So death is at work in us, but life in you” (2 Corinthians 4:12).
Despite these hardships, which continued for the duration of his life, Paul characterizes his trials and tribulations as “light” and “momentary.” The word light denotes something that is easy to bear or of little weight (cf. Matthew 11:30 and 2 Corinthians 1:17). Paul’s use of this term conveys the relative insignificance of present afflictions when juxtaposed with the eternal weight of glory.
Furthermore, the term momentary emphasizes the brevity and fleeting nature of present afflictions (cf. James 4:14). Paul contrasts the temporary nature of suffering with the eternal nature of the glory that awaits believers (see Romans 8:29–30). Even if we were to suffer for the rest of our lives, our afflictions are still momentary because this life will come to an end (2 Corinthians 4:16).
And when it does, we will be glorified with Christ
(Romans 8:17).
Next, Paul juxtaposes the light and momentary affliction with an “eternal weight of glory beyond all comparison.” The word weight signifies the substantiality, significance, and overwhelming nature of the future glory that believers will experience (cf. 1 Corinthians 2:9, 13:12; 1 John 3:2). Hence, it conveys a sense of immeasurable value and magnitude.
This “eternal weight of glory” stands in stark contrast to the fleeting and transitory nature of present afflictions. The word eternal signifies the everlasting and unending nature of the glory that believers will inherit. It also highlights the incomparable duration and permanence of our future glory.
In Romans 8:18, Paul expresses a similar idea, declaring that the “sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (ESV). This passage reinforces the idea that present afflictions, though seemingly significant, pale in comparison to the future glory that believers will partake in.
In 1 Peter 1:6–7, the apostle notes that suffering has a redemptive purpose: “In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ” (ESV). This passage aligns with the theme of present afflictions preparing believers for an eternal weight of glory, as mentioned in 2 Corinthians 4:17.
Second Corinthians 4:17 reminds us that present afflictions, though at times severe, are light and momentary when contrasted with the immeasurable weight of glory that awaits believers. This provides immense comfort to those enduring trials, assuring them their suffering is purposeful and temporary, while their future glory is eternal and incomparable.
May this passage inspire and strengthen our faith as we endure various trials, always mindful of the surpassing glory that awaits us in Jesus Christ.
In the Bible, there is only one reference to God giving us a white stone with a new name: “To the one who is victorious, I will give some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it” (Revelation 2:17).
The meaning of the white stone is a mystery to Bible scholars. However, several interpretations have been offered:
• In ancient Greece, jury members would cast a white stone to signify an acquittal, whereas a black stone proclaimed the defendant guilty. The weakness of this interpretation is that the stones cast in the courts did not have names inscribed on them.
• A small object called a “tessera,” made of wood, stone, clay or bone, conveyed special privileges to its owner. The ancient Romans used tesserae as tokens of admittance to events in the arena. However, tesserae did not have to be white, and the durability of the materials used is questionable.
• A white stone was often used as an amulet or charm. However, this custom was associated with sorcery, so it would be odd if the Bible used it as a symbol of salvation.
• Another interpretation has to do with the building material used during the time John wrote Revelation. Important buildings were commonly made of white marble, including the temple of Asclepius in Pergamum (the city of the church Jesus is addressing in Revelation 2:17). In front of the temple were white marble pillars engraved with the names of people supposedly healed by the god. One problem with this interpretation is that the Greek word used in this verse, psephon properly means “pebble,” not “stone.”
• One of the better-accepted explanations of the white stone has to do with the high priest’s breastplate, which contained twelve stones. Each of these stones had the name of one of the twelve tribes of Israel engraved on it (Exodus 28:21). As he ministered in the temple, the high priest bore the names of God’s people into God’s presence. In the same way, the “white stone” with the believer’s name written on it could be a reference to our standing in God’s presence.
• Another widely held explanation suggests that the white stone may be a translucent precious stone such as a diamond. The word translated “white” in Revelation 2:17 is leukos and can also mean “brilliant, bright.” This interpretation holds that on the stone is written the name of Christ, not the name of the believer. Revelation mentions that the name of Christ is written on the foreheads of the saints (Revelation 3:12; Revelation 14:1, and Revelation 14:20).
The best theory regarding the meaning of the white stone probably has to do with the ancient Roman custom of awarding white stones to the victors of athletic games. The winner of a contest was awarded a white stone with his name inscribed on it. This served as his “ticket” to a special awards banquet. According to this view, Jesus promises the overcomers entrance to the eternal victory celebration in heaven.
The “new name”
most likely
refers to the Holy Spirit’s
work of conforming
believers to
the holiness of Christ
(see Romans 8:29; Colossians 3:10).
In 1 Corinthians 13:8–13, the apostle Paul compares the Christian virtue of love to other highly prized spiritual gifts and finds them all lacking. Love is uniquely superior (verse 8). As Christians, we share in giving and receiving the grace of God’s love (see 1 John 4:8, 16). This earthly experience of God’s divine love gives us a taste of His perfect grace and glory. Through the love of Christ poured into our hearts (see Ephesians 3:17; Romans 5:5), we participate to a limited degree in the full perfection we will know and enjoy when we stand in God’s presence in eternity:
“For now we see in a mirror dimly, but then
face to face.
Now I know in part;
then I shall know fully, even as I have been
fully known”
(1 Corinthians 13:12, ESV).
Paul explains that spiritual gifts like prophecy, tongues, and knowledge are temporary and partial. Eventually, they “will become useless. But love will last forever! Now our knowledge is partial and incomplete, and even the gift of prophecy reveals only part of the whole picture! But when the time of perfection comes, these partial things will become useless” (1 Corinthians 13:8–10, NLT). In our current state of existence, the gifts of the Holy Spirit are valuable to us and to the church, but their worth will run out when we are face to face with the Lord in heaven. These gifts only give us an obscured, unfinished picture of our spiritual reality, and they will ultimately pass away.
Paul uses two illustrations to explain this truth. First, he employs the example of a child maturing into adulthood: “When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me” (1 Corinthians 13:11). Right now, we are like children playing with plastic toys that will wear out and become unusable. One day we will trade them in for the enduring, grown-up, perfection of eternity. Second, Paul contrasts looking at someone in a dull, dimly lit mirror with meeting that person face to face. In the Greco-Roman world, mirrors were fashioned out of polished metal discs that reflected a blurred, imperfect image, nothing like seeing someone up close, in vivid, eye-to-eye clarity.
Thus, now
we see in a mirror dimly is
Paul’s figure of speech for
“now we have
imperfect
knowledge and understanding.”
The New Living Translation renders the imagery like so: “Now we see things imperfectly, like puzzling reflections in a mirror, but then we will see everything with perfect clarity. All that I know now is partial and incomplete, but then I will know everything completely, just as God now knows me completely” (1 Corinthians 13:12, NLT). Flawless understanding and unrestricted knowledge of matters pertaining to God and His kingdom will only be achieved when we meet Jesus Christ in person.
The apostle John affirms that our knowledge of Jesus is partial now but will become clear when we see Him face to face: “Dear friends, we are already God’s children, but he has not yet shown us what we will be like when Christ appears. But we do know that we will be like him, for we will see him as he really is” (1 John 3:2, NLT).
Within the Scriptures,
we have the complete revelation of God, but our understanding of it remains limited (see 1 Corinthians 8:1–3). As we grow in the faith, we undergo a process of spiritual maturation as individual believers (2 Peter 3:18) and together as the body of Christ (Ephesians 4:11–16).
Paul calls this progressive development toward Christian
“the upward Call of God
in
Christ Jesus”
(Philippians 3:14, ESV).
It is our heavenward journey of intimate fellowship with Jesus Christ.
Along the way, we must stay laser-focused on Jesus, who is the trailblazing forerunner of our quest (Hebrews 12:1–2). He demonstrates the way through His perfect obedience to the Father (John 4:34; 5:30; Luke 22:42). As the Author and Perfecter of our faith, He not only inspires us, but Christ also empowers us to grow toward
our heavenly stature.
He starts the good work in us and “will carry it on to completion until the day of Christ Jesus”
(Philippians 1:6).
In the meantime, until the Lord returns or we reach heaven,
we have limited understanding and knowledge—we see in a mirror dimly.
But one day our onward and upward growth in ever-increasing degrees of Christian maturity
will culminate in heavenly perfection as “we bear the image of the heavenly man”
(1 Corinthians 15:49).
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