Cheating in an academic or professional setting carries severe consequences, including automatic zeros, failing grades, suspension, or expulsion. It can damage reputation, cause loss of trust, and jeopardize future career or educational opportunities. It also prevents genuine learning and habituates dishonest behavior.
Key Consequences of Cheating:
Key Consequences of Cheating:
- Academic Penalties: Immediate consequences often include failing an assignment or exam, failure of the course, or disciplinary action such as suspension or expulsion from the institution.
- Permanent Records: A black mark or note regarding academic dishonesty may be placed on a student’s official transcript, affecting future school applications.
- Lost Learning Opportunities: Students who cheat fail to gain the necessary knowledge and skills from their studies, causing them to fall behind in future, more advanced coursework.
- Reputational Damage: Loss of integrity and trust from teachers, peers, and employers can have long-lasting effects on personal and professional relationships.
- Professional Disqualification: For professionals or those in competitive programs, cheating can lead to losing licenses, scholarships, or job opportunities.
- Psychological Impact: Guilt, anxiety, and fear of being caught can lead to increased stress and lower self-esteem.
The apostle Paul repeatedly underscores the person and work of Jesus Christ in his letter to the Colossians. Concluding a section of teaching devoted to maintaining a holy lifestyle and keeping unity within the church (Colossians 3:12–17), Paul urges believers to “let the peace of Christ rule in your hearts” (verse 15, ESV) and “let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (verse 16, ESV).
In this passage, Paul introduces the unique phrase word of Christ (it occurs only here) rather than his earlier usage of “word of God” (see Colossians 1:25). Bible scholars are split into three camps regarding the meaning of word of Christ in Colossians 3:16. Some, such as Warren Wiersbe, interpret the expression to mean the Word of God: “The Word will transform our lives if we will but permit it to ‘dwell’ in us richly. The word dwell means ‘to feel at home.’ If we have experienced the grace and the peace of Christ, then the Word of Christ will feel at home in our hearts. We will discover how rich the Word is with spiritual treasures that give value to our lives” (The Bible Exposition Commentary, Vol. 2, Victor Books, 1996, p. 139–140).
Others believe the word of Christ refers to the actual words that Jesus Christ uttered—His teachings and messages that came directly from His mouth or were spoken by the Spirit of Christ. A third camp proposes that the word of Christ denotes the message about Jesus Christ—“the word of the truth, the gospel” (Colossians 1:5; Ephesians 1:13 ESV), “the message of the gospel” (Acts 15:7), or “the word of the Lord” (see 1 Thessalonians 1:8; 2 Thessalonians 3:1; Acts 8:25, ESV).
None of these interpretations conflict with the others. The words that Jesus, God the Son, spoke were given to Him by God the Father. Jesus told His disciples, “And remember, my words are not my own. What I am telling you is from the Father who sent me” (John 14:24, NLT). Jesus and the Father are one (John 10:30; 17:11); therefore, the word of Christ is the Word of God. Likewise, the message of the gospel is the Word of God (Mark 1:14; 1 Peter 1:25).
Earlier in his greeting, Paul testified that “the word of the truth” or “the gospel,” which the Colossians had received, was “bearing fruit and increasing” since the day they first heard and understood “the grace of God in truth” (Colossians 1:5–6, ESV). Holiness and unity, both individually and in the body of Christ, are cultivated when we let the word of Christ make its home in us—when we give the truth of God’s Word ample, comfortable space in our hearts and lives through teachings and Bible study, counseling one another with its wisdom, singing psalms, hymns, and spiritual songs (Colossians 3:16), and meditating on it day and night (Psalm 1:1–2).
Another way we might understand the word of Christ is as the sum of Christian doctrine, or the gospel in its broadest sense as presented by Jesus Christ and the Spirit of Christ. Paul clarified, “I want you to know, brothers and sisters, that the gospel I preached is not of human origin” (Galatians 1:11; see also Hebrews 2:3; 1 Corinthians 7:10). The gospel Paul preached was the word of Christ delivered by the Spirit of Christ.
God’s Word is meant to permeate our lives so profoundly that it takes up permanent residence. This abiding infilling is made possible through the indwelling Holy Spirit, who reminds us of everything Jesus said and did (John 14:26; 16:13). As we let the word of Christ dwell in us richly and are filled with the Holy Spirit (Ephesians 5:18–20), we become living representatives of the Lord Jesus Christ for God’s glory in whatever we say and do (see Colossians 3:17, 23; 1 Corinthians 10:31; Romans 8:11; 2 Corinthians 6:16). The life of a born-again believer, fully submitted to God and occupied by Christ, “will last forever because it comes from the eternal, living word of God . . . and that word is the Good News that was preached to you” (1 Peter 1:23–25, NLT).
The phrase principalities and powers occurs six times in the Bible, always in the King James Version and its derivatives (NKJV, MKJV). Other versions translate it variously as “rulers and authorities,” “forces and authorities,” and “rulers and powers.” In most places where the phrase appears, the reference is to the vast array of evil and malicious spirits who make war against the people of God. The principalities and powers are satanic—they are spiritual beings that wield power in the unseen realms to oppose everything and everyone that is of God.
The first mention of principalities and powers is in Romans 8:37–39: “Yet in all these things we are more than conquerors through Him who loved us. For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (NKJV). These verses are about the victory Christ has won over all the forces ranged against us. We are “more than conquerors” because no force—not life, not death, not angels, not demons, indeed nothing—can separate us from the love of God. The “powers” referred to here are those with miraculous powers, whether false teachers and prophets or the demonic entities that empower them. Whatever their power, they cannot separate us from the love of God. Our victory is assured.
Another mention of principalities and powers is in Colossians 1:16, “For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him” (NKJV). The Son of God is the Creator and Ruler over all authorities, whether they submit to Him or rebel against Him. The forces of evil are subject to the control of our sovereign Lord, who uses even the wicked for bringing about His perfect plan and purpose (Daniel 4:35; Isaiah 46:10–11).
Colossians 2:15 pinpoints the moment of Jesus’ triumph as His substitutionary atonement on the cross: “Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in [the cross]” (NKJV). The principalities and powers are not to be feared, for they have been disarmed at the cross. Satan and his legions had drawn mankind into captivity, subjecting them to their evil reign. But Christ, by His death, subdued the enemy and “rescued us from the dominion of darkness” (Colossians 1:13).
Ephesians 3:10–11 speaks of a broader set of principalities and powers—the holy and unholy angels in the heavenly realms: “To the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places, according to the eternal purpose which He accomplished in Christ Jesus our Lord” (NKJV). The wisdom and purpose of God in the plan of salvation shine through the church. Angels now witness the glory of God and the preeminence of Christ, as God has redeemed a people for Himself and preserves them by His power (Ephesians 1:20–21).
Ephesians 6:12 specifies that we battle “against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places” (NKJV). We have been given spiritual armor to fight the fight (Ephesians 6:13–18). We “stand firm” (Ephesians 6:11, NLT), knowing our enemy has been disarmed—the serpent has been defanged, and victory is promised.
The final reference to principalities and powers is Titus 3:1, where believers are admonished to “be subject to principalities and powers” (KJV). In this context, the rulers are those governmental authorities whom God has placed over us for our protection and welfare. Submission to God involves submission to His duly constituted human authorities. Those who rebel against earthly authorities are “rebelling against what God has instituted, and those who do so will bring judgment on themselves” (Romans 13:2).
In Luke 14, Jesus lays out the terms of discipleship. There were great crowds following Him. Everyone loved the miracles, healing, and free food. Jesus was cool, the talk of the town, and the latest fad. But He knew their hearts. He knew they desired the benefits of what He did rather than an understanding of who He was. They loved His gifts, not the life He was calling them to. So He explained what it takes to be one of His followers:
“If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple. For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish.’ Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace. So therefore, any one of you who does not renounce all that he has cannot be my disciple" (Luke 14:26-33).
Jesus said a lot in those simple illustrations. He quickly put an end to the idea that He offered some kind of welfare program. Although the gift of eternal life is free to anyone who asks (John 3:16), the asking requires a transfer of ownership (Luke 9:23; Galatians 5:24). “Counting the cost” means recognizing and agreeing to some terms first. In following Christ, we cannot simply follow our own inclinations. We cannot follow Him and the world’s way at the same time (Matthew 7:13-14). Following Him may mean we lose relationships, dreams, material things, or even our lives.
Those who are following Jesus simply for what they can get won’t stick around when the going gets tough. When God’s way conflicts with our way, we will feel betrayed by the shallow, me-first faith we have bought into. If we have not counted the cost of being His child, we will turn away at the threat of sacrifice and find something else to gratify our selfish desires (cf. Mark 4:5, 16-17). In Jesus’ earthly ministry, there came a time when the free food stopped and public opinion turned ugly. The cheering crowds became jeering crowds. And Jesus knew ahead of time that would happen.
Jesus ended His description of the cost of discipleship with a breathtaking statement: "Any one of you who does not renounce all that he has cannot be my disciple" (Luke 14:33). “Renouncing” may mean we give up something physically, but more often it means we let go emotionally so that what we possess no longer possesses us. When we become one of His, we cannot continue to belong to this world (1 John 2:15-17). We must make a choice, for we cannot serve both God and Mammon (Matthew 6:24). The rich young ruler, when confronted with that choice, turned his back on Jesus (Luke 18:18-25).
Suppose you learned that you had been given an all-expense-paid condo on a beach in Tahiti, complete with airfare, a car, food, and a maid. You could brag about your new lifestyle, plan for it, and dream about it. But until you pack up and leave your current home, the new life is never really yours. You cannot live in Tahiti and your current hometown at the same time. Many people approach Christianity the same way. They love the idea of eternal life, escaping hell, and having Jesus at their beck and call. But they are not willing to leave the life they now live. Their desires, lifestyle, and sinful habits are too precious to them. Their lives may exhibit a token change—starting to attend church or giving up a major sin—but they want to retain ownership of everything else. Jesus is speaking in Luke 14 to those with that mindset.
We cannot earn salvation by lifestyle change or any other good deed (Ephesians 2:8-9). But when we choose to follow Christ, we are releasing control of our lives. When Jesus is in control, pure living results (1 John 3:4-10; 2 Corinthians 5:17). In Jesus’ parable of the sower, it was only the soil that allowed the seed to put down roots and bear fruit that was called “good.” If we are going to be disciples of Christ, we must first count the cost of following Him.
In this passage, Paul introduces the unique phrase word of Christ (it occurs only here) rather than his earlier usage of “word of God” (see Colossians 1:25). Bible scholars are split into three camps regarding the meaning of word of Christ in Colossians 3:16. Some, such as Warren Wiersbe, interpret the expression to mean the Word of God: “The Word will transform our lives if we will but permit it to ‘dwell’ in us richly. The word dwell means ‘to feel at home.’ If we have experienced the grace and the peace of Christ, then the Word of Christ will feel at home in our hearts. We will discover how rich the Word is with spiritual treasures that give value to our lives” (The Bible Exposition Commentary, Vol. 2, Victor Books, 1996, p. 139–140).
Others believe the word of Christ refers to the actual words that Jesus Christ uttered—His teachings and messages that came directly from His mouth or were spoken by the Spirit of Christ. A third camp proposes that the word of Christ denotes the message about Jesus Christ—“the word of the truth, the gospel” (Colossians 1:5; Ephesians 1:13 ESV), “the message of the gospel” (Acts 15:7), or “the word of the Lord” (see 1 Thessalonians 1:8; 2 Thessalonians 3:1; Acts 8:25, ESV).
None of these interpretations conflict with the others. The words that Jesus, God the Son, spoke were given to Him by God the Father. Jesus told His disciples, “And remember, my words are not my own. What I am telling you is from the Father who sent me” (John 14:24, NLT). Jesus and the Father are one (John 10:30; 17:11); therefore, the word of Christ is the Word of God. Likewise, the message of the gospel is the Word of God (Mark 1:14; 1 Peter 1:25).
Earlier in his greeting, Paul testified that “the word of the truth” or “the gospel,” which the Colossians had received, was “bearing fruit and increasing” since the day they first heard and understood “the grace of God in truth” (Colossians 1:5–6, ESV). Holiness and unity, both individually and in the body of Christ, are cultivated when we let the word of Christ make its home in us—when we give the truth of God’s Word ample, comfortable space in our hearts and lives through teachings and Bible study, counseling one another with its wisdom, singing psalms, hymns, and spiritual songs (Colossians 3:16), and meditating on it day and night (Psalm 1:1–2).
Another way we might understand the word of Christ is as the sum of Christian doctrine, or the gospel in its broadest sense as presented by Jesus Christ and the Spirit of Christ. Paul clarified, “I want you to know, brothers and sisters, that the gospel I preached is not of human origin” (Galatians 1:11; see also Hebrews 2:3; 1 Corinthians 7:10). The gospel Paul preached was the word of Christ delivered by the Spirit of Christ.
God’s Word is meant to permeate our lives so profoundly that it takes up permanent residence. This abiding infilling is made possible through the indwelling Holy Spirit, who reminds us of everything Jesus said and did (John 14:26; 16:13). As we let the word of Christ dwell in us richly and are filled with the Holy Spirit (Ephesians 5:18–20), we become living representatives of the Lord Jesus Christ for God’s glory in whatever we say and do (see Colossians 3:17, 23; 1 Corinthians 10:31; Romans 8:11; 2 Corinthians 6:16). The life of a born-again believer, fully submitted to God and occupied by Christ, “will last forever because it comes from the eternal, living word of God . . . and that word is the Good News that was preached to you” (1 Peter 1:23–25, NLT).
The phrase principalities and powers occurs six times in the Bible, always in the King James Version and its derivatives (NKJV, MKJV). Other versions translate it variously as “rulers and authorities,” “forces and authorities,” and “rulers and powers.” In most places where the phrase appears, the reference is to the vast array of evil and malicious spirits who make war against the people of God. The principalities and powers are satanic—they are spiritual beings that wield power in the unseen realms to oppose everything and everyone that is of God.
The first mention of principalities and powers is in Romans 8:37–39: “Yet in all these things we are more than conquerors through Him who loved us. For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (NKJV). These verses are about the victory Christ has won over all the forces ranged against us. We are “more than conquerors” because no force—not life, not death, not angels, not demons, indeed nothing—can separate us from the love of God. The “powers” referred to here are those with miraculous powers, whether false teachers and prophets or the demonic entities that empower them. Whatever their power, they cannot separate us from the love of God. Our victory is assured.
Another mention of principalities and powers is in Colossians 1:16, “For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him” (NKJV). The Son of God is the Creator and Ruler over all authorities, whether they submit to Him or rebel against Him. The forces of evil are subject to the control of our sovereign Lord, who uses even the wicked for bringing about His perfect plan and purpose (Daniel 4:35; Isaiah 46:10–11).
Colossians 2:15 pinpoints the moment of Jesus’ triumph as His substitutionary atonement on the cross: “Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in [the cross]” (NKJV). The principalities and powers are not to be feared, for they have been disarmed at the cross. Satan and his legions had drawn mankind into captivity, subjecting them to their evil reign. But Christ, by His death, subdued the enemy and “rescued us from the dominion of darkness” (Colossians 1:13).
Ephesians 3:10–11 speaks of a broader set of principalities and powers—the holy and unholy angels in the heavenly realms: “To the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places, according to the eternal purpose which He accomplished in Christ Jesus our Lord” (NKJV). The wisdom and purpose of God in the plan of salvation shine through the church. Angels now witness the glory of God and the preeminence of Christ, as God has redeemed a people for Himself and preserves them by His power (Ephesians 1:20–21).
Ephesians 6:12 specifies that we battle “against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places” (NKJV). We have been given spiritual armor to fight the fight (Ephesians 6:13–18). We “stand firm” (Ephesians 6:11, NLT), knowing our enemy has been disarmed—the serpent has been defanged, and victory is promised.
The final reference to principalities and powers is Titus 3:1, where believers are admonished to “be subject to principalities and powers” (KJV). In this context, the rulers are those governmental authorities whom God has placed over us for our protection and welfare. Submission to God involves submission to His duly constituted human authorities. Those who rebel against earthly authorities are “rebelling against what God has instituted, and those who do so will bring judgment on themselves” (Romans 13:2).
In Luke 14, Jesus lays out the terms of discipleship. There were great crowds following Him. Everyone loved the miracles, healing, and free food. Jesus was cool, the talk of the town, and the latest fad. But He knew their hearts. He knew they desired the benefits of what He did rather than an understanding of who He was. They loved His gifts, not the life He was calling them to. So He explained what it takes to be one of His followers:
“If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple. For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish.’ Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace. So therefore, any one of you who does not renounce all that he has cannot be my disciple" (Luke 14:26-33).
Jesus said a lot in those simple illustrations. He quickly put an end to the idea that He offered some kind of welfare program. Although the gift of eternal life is free to anyone who asks (John 3:16), the asking requires a transfer of ownership (Luke 9:23; Galatians 5:24). “Counting the cost” means recognizing and agreeing to some terms first. In following Christ, we cannot simply follow our own inclinations. We cannot follow Him and the world’s way at the same time (Matthew 7:13-14). Following Him may mean we lose relationships, dreams, material things, or even our lives.
Those who are following Jesus simply for what they can get won’t stick around when the going gets tough. When God’s way conflicts with our way, we will feel betrayed by the shallow, me-first faith we have bought into. If we have not counted the cost of being His child, we will turn away at the threat of sacrifice and find something else to gratify our selfish desires (cf. Mark 4:5, 16-17). In Jesus’ earthly ministry, there came a time when the free food stopped and public opinion turned ugly. The cheering crowds became jeering crowds. And Jesus knew ahead of time that would happen.
Jesus ended His description of the cost of discipleship with a breathtaking statement: "Any one of you who does not renounce all that he has cannot be my disciple" (Luke 14:33). “Renouncing” may mean we give up something physically, but more often it means we let go emotionally so that what we possess no longer possesses us. When we become one of His, we cannot continue to belong to this world (1 John 2:15-17). We must make a choice, for we cannot serve both God and Mammon (Matthew 6:24). The rich young ruler, when confronted with that choice, turned his back on Jesus (Luke 18:18-25).
Suppose you learned that you had been given an all-expense-paid condo on a beach in Tahiti, complete with airfare, a car, food, and a maid. You could brag about your new lifestyle, plan for it, and dream about it. But until you pack up and leave your current home, the new life is never really yours. You cannot live in Tahiti and your current hometown at the same time. Many people approach Christianity the same way. They love the idea of eternal life, escaping hell, and having Jesus at their beck and call. But they are not willing to leave the life they now live. Their desires, lifestyle, and sinful habits are too precious to them. Their lives may exhibit a token change—starting to attend church or giving up a major sin—but they want to retain ownership of everything else. Jesus is speaking in Luke 14 to those with that mindset.
We cannot earn salvation by lifestyle change or any other good deed (Ephesians 2:8-9). But when we choose to follow Christ, we are releasing control of our lives. When Jesus is in control, pure living results (1 John 3:4-10; 2 Corinthians 5:17). In Jesus’ parable of the sower, it was only the soil that allowed the seed to put down roots and bear fruit that was called “good.” If we are going to be disciples of Christ, we must first count the cost of following Him.
There are four “Servant Songs” of Isaiah that describe the service, suffering, and exaltation of the Servant of the Lord, the Messiah. All four songs show the Messiah to be God’s meek and gentle Servant. He is a royal figure, representing Israel in its ideal form; He is the high priest, atoning for the sins of the world. Isaiah predicts that this Servant of the Lord would deliver the world from the prison of sin. In the royal terminology of the ancient Near East, a servant was a “trusted envoy,” a “confidential representative,” or “one who is chosen.” The Servant Songs are found in Isaiah 42:1–9; Isaiah 49:1–13; Isaiah 50:4–11; and Isaiah 52:13—53:12.
Isaiah initially identifies God’s servant as Israel (41:8; 44:1–2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fulfill this mission: Israel was deaf, blind (42:19), and in need of God’s forgiveness (44:21–22). Israel failed again and again. By contrast, God’s Servant, the Messiah, faithfully completes all the work He is given to do (cf. Luke 13:32; John 17:4). The Servant of the Lord is God’s faithful and true witness to humanity.
In Acts 3:13 Peter calls Jesus the “servant” of God. That verse says, in part, “The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus.” Peter’s description of Jesus as a “servant” is accurate for at least four reasons:
1) Jesus always did the will of the Father (John 4:34; 6:38).
2) Jesus never sought to please Himself but always to please the Father (John 5:30).
3) Jesus finished the work that God had sent Him to do (John 17:4).
4) Jesus came to glorify the Father (John 13:31; 17:4).
Additionally, Peter’s reference to Jesus as the “servant of God” would have brought to the minds of his Jewish hearers the passages in Isaiah that describe the Messiah as the “Servant of the Lord.” Here is a brief look at the four Servant Songs in Isaiah:
Isaiah 42:1–9. This first of the four Servant Songs introduces us to the Servant of the LORD:
“Here is my servant, whom I uphold,
my chosen one in whom I delight;
I will put my Spirit on him,
and he will bring justice to the nations.
He will not shout or cry out,
or raise his voice in the streets.
A bruised reed he will not break,
and a smoldering wick he will not snuff out.
In faithfulness he will bring forth justice;
he will not falter or be discouraged
till he establishes justice on earth.
In his teaching the islands will put their hope” (verses 1–4).
According to this song, the Servant of the Lord is chosen by God, and God delights in Him. The Servant has the Spirit of God abiding on Him. The first four verses of this passage are specifically applied to Jesus in Matthew 12:18–21.
When Jesus was baptized in the River Jordan, the Spirit of God descended upon Him, and a voice from heaven said, “This is my Son, whom I love; with him I am well pleased.” This was a divine allusion to Isaiah 42. The clear teaching of the New Testament is that Jesus Christ is the Servant in the Servant Song prophecies.
Isaiah 49:1–13. This second of the four Servant Songs speaks of the Messiah’s work in the world and His success. The Servant’s statement that “before I was born the Lord called me” (verse 1) uses language similar to the call of the prophet Jeremiah (Jeremiah 1:5). The reference in Isaiah 49:2 to the mouth of the Servant of the LORD being “like a sharpened sword” is a prophetic image that crops up several times in the New Testament (Ephesians 6:17; Hebrews 4:12; Revelation 1:16; 2:12, 16; 19:15).
In the second Servant Song, the Messiah displays God’s splendor (verse 3), restores God’s people (verse 6), and is honored in God’s eyes (verse 5). Significantly, the Messiah feels a great loss: “I have labored in vain; / I have spent my strength for nothing at all” (verse 4), yet He receives worldwide acclaim in the end:
“To him who was despised and abhorred by the nation,
to the servant of rulers:
‘Kings will see you and stand up,
princes will see and bow down’” (verse 7).
The Servant of the Lord will oversee the restoration of the land and the establishing of a peaceful kingdom (verses 8–13). The Messiah will be the agent of the Lord’s comfort to His people (verse 13).
In addition to being the One to restore the land of Israel (verse 8), the Messiah is chosen to redeem the Gentiles:
“It is too small a thing for you to be my servant
to restore the tribes of Jacob
and bring back those of Israel I have kept.
I will also make you a light for the Gentiles,
that my salvation may reach to the ends of the earth” (verse 6).
In this way, God’s salvation is brought to all people. Christ Jesus is “the light of the world” (Luke 2:30–32; John 8:12; 9:5) and the fulfillment of Isaiah’s prophecies. On their first missionary journey, Paul and Barnabas bring the gospel to the Gentiles in Antioch, and they quote Isaiah 49:6. The response of the Gentiles in Antioch is pure joy: “When the Gentiles heard this, they were glad and honored the word of the Lord” (Acts 13:48). In Christ both Jews and Gentiles are made one (Ephesians 2:11–18).
Isaiah 50:4–11. This third Servant Song contrasts Israel’s sin with the Servant’s obedience. We also see that the Messiah will be persecuted yet vindicated. The verses preceding this song (Isaiah 50:1–3) liken Israel to an immoral wife; only God has the power to ransom her back. Starting in verse 4, the Servant responds to the instruction of God. He is not rebellious (verse 5), even when His obedience to God results in suffering:
“I offered my back to those who beat me,
my cheeks to those who pulled out my beard;
I did not hide my face
from mocking and spitting” (verse 6).
The Servant of the Lord expresses His confidence that God will help Him and that He will be found innocent (verses 7–9). In this confidence, the Messiah resolves to see His task to completion, no matter how difficult the road becomes (cf. Luke 9:51).
Some 700 years later, Jesus fulfilled this prophecy, too. Abuse and insults were heaped upon our Lord as He was thrown to the Roman soldiers. His back was beaten, His face was hit, and He was spit upon (see John 19:1–3; Matthew 27:30). The Lord Jesus was obedient unto death (Philippians 2:8), and the Father vindicated His Suffering Servant by resurrecting Him. “Because the Sovereign Lord helps me, / I will not be disgraced” (Isaiah 50:7).
Isaiah 52:13—53:12. This climactic fourth Servant Song describes the suffering and triumph of the Servant of the LORD. It is also one of the most detailed passages in the Old Testament concerning the death and resurrection of the Messiah.
The song begins with a promise that the Servant will be exalted (Isaiah 52:13), but then immediately turns to a description of extreme violence:
“His appearance was so disfigured beyond that of any human being
and his form marred beyond human likeness” (Isaiah 52:14).
The Messiah will be “despised and rejected by mankind” (Isaiah 53:3). When He is brutally punished, people will assume that He is being afflicted by God (verse 4). But the fourth Servant Song makes it clear why He endures such persecution:
“He was pierced for our transgressions,
he was crushed for our iniquities;
the punishment that brought us peace was on him,
and by his wounds we are healed” (verse 5).
It is our iniquity being placed on Him that explains His suffering (verse 6). Verse 7 predicts that the Messiah will be silent before His accusers (cf. Matthew 27:14). Verse 9 says that, although the Servant of the Lord is innocent, He will die with the wicked and be “with the rich in his death.”
Isaiah 53:10 tells us why the Servant dies:
“It was the Lord’s will to crush him and cause him to suffer,
and...the Lord makes his life an offering for sin.”
This is the substitutionary atonement. His life for ours. The death of the Messiah accomplished the will of God concerning our salvation.
Immediately following the prophecy of the Servant’s death, Isaiah makes a startling prophecy of the Servant’s victory:
“[The Lord] will see his offspring and prolong his days,
and the will of the Lord will prosper in his hand.
After he has suffered,
he will see the light of life and be satisfied. . . .
Therefore I will give him a portion among the great,
and he will divide the spoils with the strong” (verses 10–12).
So, in the fourth Servant Song, death is not the end for the Servant. After He suffers, He will “see the light of life.” He will “divide the spoils.” His days will be prolonged. What we have here is a prophecy of the resurrection of Christ.
The whole of Isaiah 53 is a poignant and prophetic picture of the gospel. Jesus was despised and rejected by men (Luke 13:34; John 1:10–11); He was stricken by God (Matthew 27:46) and pierced for our transgressions (John 19:34; 1 Peter 2:24). By His suffering, Jesus received the punishment we deserved and became for us the ultimate and perfect sacrifice (Hebrews 10:10). Although His Son was sinless, God laid on Him our sin, and we became God’s righteousness in Him (2 Corinthians 5:21). Jesus was silent in front of His accusers (Matthew 27:12, 14; 1 Peter 2:23). Jesus was crucified between two thieves yet buried in a rich man’s tomb (Matthew 27:38, 57–60). In the Suffering Servant’s humiliation and final exaltation, He reconciles humanity with God (Matthew 8:17; Acts 8:30–35; Romans 10:15–17; 15:21; 1 Peter 2:24–25).
As the Ethiopian eunuch is traveling home in his chariot, he is reading from one of the Servant Songs (Acts 8:32–33). The eunuch was unsure of whom Isaiah was speaking—was it the prophet himself, or another man? Philip the evangelist had the privilege of using Isaiah 53 to point the Ethiopian to Christ: “Philip began with that very passage of Scripture and told him the good news about Jesus” (Acts 8:35). Without a doubt, the four Servant Songs in Isaiah are about Jesus. Our Lord is the theme of Scripture.
The Greek word agape is often translated “love” in the New Testament. How is “agape love” different from other types of love? The essence of agape love is goodwill, benevolence, and willful delight in the object of love. Unlike our English word love, agape is not used in the New Testament to refer to romantic or sexual love. Nor does it refer to close friendship or brotherly love, for which the Greek word philia is used. Agape love involves faithfulness, commitment, and an act of the will. It is distinguished from the other types of love by its lofty moral nature and strong character. Agape love is beautifully described in 1 Corinthians 13.
Outside of the New Testament, the word agape is used in a variety of contexts, but in the vast majority of instances in the New Testament it carries distinct meaning. Agape is almost always used to describe the love that is of and from God, whose very nature is love itself: “God is love” (1 John 4:8). God does not merely love; He is love. Everything God does flows from His love. Agape is also used to describe our love for God (Luke 10:27), a servant’s faithful respect to his master (Matthew 6:24), and a man’s attachment to things (John 3:19).
The type of love that characterizes God is not a sappy, sentimental feeling such as we often hear portrayed. God loves because that is His nature and the expression of His being. He loves the unlovable and the unlovely, not because we deserve to be loved or because of any excellence we possess, but because it is His nature to love and He must be true to His nature.
Agape love is always shown by what it does. God’s love is displayed most clearly at the cross. “God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved” (Ephesians 2:4–5, ESV). We did not deserve such a sacrifice, “but God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8). God’s agape love is unmerited, gracious, and constantly seeking the benefit of the ones He loves. The Bible says we are the undeserving recipients of His lavish agape love (1 John 3:1). God’s demonstration of agape love led to the sacrifice of the Son of God for those He loves.
We are to love others with agape love, whether they are fellow believers (John 13:34) or bitter enemies (Matthew 5:44). Jesus gave the parable of the Good Samaritan as an example of sacrifice for the sake of others, even for those who may care nothing at all for us. Agape love as modeled by Christ is not based on a feeling; rather, it is a determined act of the will, a joyful resolve to put the welfare of others above our own.
Agape love does not come naturally to us. Because of our fallen nature, we are incapable of producing such a love. If we are to love as God loves, that love—that agape—can only come from its Source. This is the love that “has been poured out into our hearts through the Holy Spirit, who has been given to us” when we became His children (Romans 5:5; cf. Galatians 5:22). “This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters” (1 John 3:16). Because of God’s love toward us, we are able to love one another.
The coupling of grace and truth is found in numerous places in the Bible, including Colossians 1:6 and 2 John 1:3 in the New Testament, and 2 Samuel 15:20 and Psalm 86:15 in the Old Testament. Then there is John 1:14, 17, which says, “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. . . . For the law was given through Moses; grace and truth came through Jesus Christ.”
There is a strong possibility that John is referencing the Hebrew terms hesed (“mercy” or “lovingkindness”) and emet (“truth” or “faithfulness”), found together in Exodus 34:6: “Then the Lord passed by in front of him and proclaimed, ‘The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth.’” Note that the attributes of God in the Old Testament are applied to Christ in the New. At the beginning of his gospel, John is making a subtle statement regarding the divinity of Jesus. The rest of John’s gospel will expound on that truth.
It is important for grace and truth to work in tandem. An emphasis on grace alone can dissipate into a shallow and sentimental foundation where justice or truth is discarded. However, a focus only on truth can devolve into a cold, hardened dogma. Jesus’ character demonstrates the perfect balance of both grace and truth. He is “full” of both.
Grace and truth meld together in the gospel message to form a key distinction of Christianity over other religions. In all other religions, grace and truth are never balanced. Instead, the deity being worshiped either dispenses justice at the expense of grace or dispenses grace at the expense of justice and truth. Christianity is unique in that God delivers grace through His justice and truth.
The truth is, everyone has fallen short of the glory of God (Romans 3:23) and deserves God’s justice. However, God’s justice is satisfied, and His truth upheld, through the sacrifice of Jesus on the cross. That act delivers God’s grace to those who will accept it by faith.
In this way, Christianity stands alone as an ontological faith—one that is fully dependent on a person—Jesus Christ—who perfectly balances and embodies both grace and truth in His very being.
Forgiveness in the Bible is a “release” or a “dismissal” of something. The forgiveness we have in Christ involves the release of sinners from God’s just penalty and the complete dismissal of all charges against us (see Romans 8:1). Colossians 1:14 says that in God’s beloved Son “we have redemption, the forgiveness of sins.” The Amplified Bible translates the last phrase like this: “the forgiveness of our sins [and the cancellation of sins’ penalty].” God’s gracious forgiveness of our sin is to be the measure of our gracious forgiveness of others (Ephesians 4:32).
To some people, forgiveness may seem like weakness or letting an undeserving person win, but it has no connection to weakness or even to emotions. Instead, forgiveness is an act of the will. Forgiveness is not granted because a person deserves to be forgiven. No one deserves to be forgiven. Forgiveness is a deliberate act of love, mercy, and grace. Forgiveness is a decision to not hold something against another person, despite what he or she has done to you.
What is forgiveness in relation to salvation?
Forgiveness is an integral part of salvation. When Jesus forgives us, our sins, trespasses, iniquities, and transgressions are erased, wiped off the record. Forgiveness of sin is comparable to financial debt being erased. When Jesus said, “It is finished,” from the cross (John 19:30), He was literally saying, “It is paid in full” (tetelestaiin Greek). Jesus took the punishment we deserved, so, when God forgives us of our sins, we are free; we no longer live under that debt. Our sins are wiped out. God will never hold that sin against us (Psalm 103:12).
It is impossible to have salvation without forgiveness. Salvation is God’s deliverance from the consequences of sin. God’s salvation in Christ is the ultimate example of extending forgiveness. God’s forgiveness must be accepted through repentance and faith. Have you accepted forgiveness from God?
What is forgiveness of others?
Forgiveness is also an essential part of the life of believers. Ephesians 4:32 commands, “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” Similarly, Colossians 3:13says, “Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you.” The key in both passages is that we are to forgive others as God has forgiven us. Why do we forgive? Because we have been forgiven!
The Bible tells us that we are to forgive those who sin against us. We keep no record of wrongs (1 Corinthians 13:5) but forgive as many times as necessary (Matthew 18:21–22). Refusing to forgive a person demonstrates resentment, bitterness, and anger, none of which are the traits of a growing Christian. Biblically, forgiveness is not just something that the offended person offers; it requires the offender to receive it, bringing reconciliation to the relationship.
God promises that, when we come to Him confessing our sin and asking for forgiveness, He freely grants it for the sake of Christ (1 John 1:9). Likewise, the forgiveness we extend to others should know no limits (Luke 17:3–4).
This is a profoundly important question. Because we live in a world with many competing truth claims—and many so-called gods—the identity of the one true God matters. The one true God is distinguished from all the false gods that have been foisted upon mankind by evil spirits and deluded men. Gods that are fashioned by the imaginations and hands of men are absolutely worthless (Isaiah 44:9–10), but the one true God is full of glory, grace, and truth (John 1:14).
The Bible says that the one true God is the sovereign, self-existent Creator of the universe (Isaiah 42:5; Ephesians 1:11). He is spirit (John 4:24), He is eternal (Psalm 90:2), and He is personal (Deuteronomy 34:10). The one true God possesses all knowledge (Isaiah 46:10) and all power (Matthew 19:26), is present in all places (Psalm 139:7–10), and is unchanging (James 1:17). There are many false gods--Hinduism alone supposedly recognizes as many as 330 million gods—but none of them possess the attributes of the one true God.
The Bible says that God is just (Acts 17:31), loving (Ephesians 2:4–5), truthful (Numbers 23:19), and holy (Isaiah 6:3). God shows compassion (2 Corinthians 1:3), mercy (Romans 9:15), and grace (Romans 5:17). God judges sin (Psalm 5:5), but He also offers forgiveness (Psalm 130:4). Any god that is not just, loving, truthful, holy, compassionate, merciful, gracious, and forgiving is not the one true God.
The one true God exists in tri-unity. The Bible speaks of three divine Persons who share the same nature and essence in one God. Father, Son, and Holy Spirit are three in one (Matthew 3:16–17; 28:19). This characteristic of the one true God separates Him from all other gods of monotheistic religions: Islam, for example, teaches one god (Allah), but it is a false god, since Allah is not triune. Any concept of God that excludes Jesus Christ is faulty. As Scripture says, “No one who denies the Son has the Father; whoever acknowledges the Son has the Father also” (1 John 2:23).
The one true God wants to be known. He has revealed His power and glory in creation (Romans 1:20). He revealed Himself to Abram in Mesopotamia, calling him to a new life of faith and making of him a new nation (Genesis 12:1–3). The one true God later identified Himself as the “the God of Abraham, the God of Isaac and the God of Jacob” (Exodus 3:6) and revealed Himself to Moses in Midian (verses 1–5). Using Moses, the one true God began to reveal Himself more clearly through His written Word, the Bible. And, finally, the one true God has given us the ultimate revelation of Himself in the Lord Jesus: “In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son” (Hebrews 1:1–2). Jesus is “the exact representation of [God’s] being” (verse 3). Jesus is the Word of God made flesh who “made his dwelling among us” (John 1:14).
We all have a choice of whom to worship. Joshua told the Israelites it was time for them to choose the one true God over the gods of the Amorites (Joshua 24:15). Elijah told the people on top of Mt. Carmel that they could no longer stay ambivalent concerning God: “How long will you waver between two opinions? If the LORD is God, follow him; but if Baal is God, follow him” (1 Kings 18:21). Today, people worship some of the same pagan gods mentioned in the Old Testament; or they worship more recent false gods such as Mami Wata and Cernunnos; or they worship themselves. But the worship of false deities leads only to death in the end. “This is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3). May we be like Ruth, who chose the one true God over the idols of Moab (Ruth 1:16).
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?” The choice is yours.
For from [Christ’s] fullness we have all received, grace upon grace” (John 1:16, ESV). The NASB translates the verse the same way. The NIV translates the verse “Out of his fullness we have all received grace in place of grace already given.”
Christ (the Word) has been the focus of John chapter 1. In verse 14 we read, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” The fact that Jesus was “full of grace and truth” is the key concept addressed in verses 16–17. Verse 15 is a parenthetical aside. To get a better understanding of the force of John’s argument, we can read verses 14 and 16–17 together, without verse 15:
“And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. . . . For from his fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ.”
Jesus is full of grace, and John says that, from that fullness, we (John, his original readers, and the rest of us who have trusted in Christ) have received grace and more grace. One hallmark of any interaction with Jesus is grace. Christians receive grace and then more grace—grace served on top of grace—grace and then, in place of that, more grace. The point is that Christ is full of grace, and those who know Him get showered with grace.
The Amplified Bible translates John 1:16 this way: “Out of His fullness [the superabundance of His grace and truth] we have all received grace upon grace [spiritual blessing upon spiritual blessing, favor upon favor, and gift heaped upon gift].” What’s abundantly clear is that, when we come to Christ, He dishes out grace in heaping, huge servings.
In John 1:17 Christ is contrasted with Moses and the law. Of course, the law and God’s dealings with Israel did involve grace and truth, but the emphasis was more on obedience and punishment. In the New Testament, law is often contrasted with grace. The law emphasized God’s divine standards and the inability of fallen mankind to meet them, while grace rescues fallen humanity from deserved punishment. The law pinpoints the problem, and grace fixes the problem.
Romans 5:20–21 says the same thing in a slightly different way: “The law was brought in so that the trespass might increase. But where sin increased, grace increased all the more, so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.”
Amazing grace—how sweet the sound--
That saved a wretch like me!
I once was lost but now am found,
Was blind but now I see.
The words of this famous hymn by John Newton seem to resonate with people of all theological persuasions: it is performed in churches of all kinds, from evangelical Christian, to Roman Catholic, to mainline liberal, to Mormon. It has been recorded by countless artists from Johnny Cash and Elvis Presley, to the Three Tenors, to Rascal Flatts and Alan Jackson. The concept of (or at least the word) grace is firmly planted in our culture.
The concept of grace as found in the Bible is multifaceted, but it can be summed up in the definition “undeserved favor.” The Bible says that we are saved by grace. The grace of God is expressed by God’s forgiveness of our sins, and His blessings to us include peace and fulfillment in this life and, in the life to come, unencumbered fellowship with Him for all eternity. Just as the song “Amazing Grace” has gained almost universal acceptance, it is difficult to find any religious expression with roots in Christianity that does not extoll the virtues of grace.
However, there is much misunderstanding about being saved by grace. A great many who call themselves Christians assume that the grace of God has established a system whereby the sinner can mitigate his deserved punishment by his own efforts. For some this may be a formal system of sacraments that infuse the soul with the grace of God. For others the system is less formal but still includes various religious activities, such as church attendance, baptism, contributing to the offering, and doing good deeds. While most agree that “nobody’s perfect,” many say that God in His “grace” will overlook our sins if He sees that we have made a genuine effort to do the right thing, mend our ways, and avail ourselves of the help He offers through the church—if He sees that the trajectory of our lives is headed in the right direction, then in His “grace” He will forgive our sins and grant us eternal life. In this view of “grace,” the sinner does not earn eternal life in an absolute sense, but his penitent response and genuine effort does trigger a gracious response from the Father. This belief, although widespread, contradicts the true meaning of grace (“unmerited favor”).
This example may help illustrate the above view of grace: a teenager works hard all summer to save money to buy a car. He works a regular job and does yard work and odd jobs on the side. He saves his money and does not spend it frivolously. Nevertheless, at the end of the summer, he simply does not have enough money to buy a car that will meet his needs. His father, seeing his diligence and frugality, graciously steps in and not only makes up the difference but also adds more money to the car fund so that his son can buy a car that is better than he thought he could ever afford. The son’s best effort was not good enough, but the father’s grace makes up the difference. No one would claim that the father was obligated to make up the difference, so, when he does, it is an act of grace. If the son had been fired from his job for showing up late, had lazed around at the pool every day instead of working, or had spent what money he had on fast food and video games, then the father would not have stepped in to make up the difference. It would be incorrect to say that the son “earned” the car, for he did not, but his effort did trigger a gracious response from his father.
According to the Bible, is this really grace? The answer is NO! Grace is undeserved favor; it is God’s blessing on the unworthy. In the example above, the father bestowed his favor because he felt his son’s efforts should be rewarded—the father’s gift was based on a genuine effort by the son and was therefore not true grace. Jesus illustrated true grace with the story of a father who received his runaway son with celebratory joy—a totally unworthy individual who brought nothing to his father except dishonor and shame was lavished with undeserved blessings (Luke 15:11–24).
We are saved by grace, not by a mixture of God’s grace and our meritorious works. According to Scripture, we can do nothing to earn salvation, nor are our best efforts good enough to elicit a gracious response from God so that He will make up the difference. All of our righteous deeds are as filthy rags (Isaiah 64:6). Even considering our best efforts, we have fallen short of God’s standard of righteousness (Romans 3:23), and we deserve death (Romans 6:23). We are not commanded to “do our best” for God but to love Him perfectly and completely (Matthew 22:37). We fail in that. The command is not to “try” to love our neighbors but to actually succeed in loving our neighbors as we love ourselves (Matthew 22:39). In spite of our “best efforts,” we fail—and who can honestly claim they gave it their “best effort” anyway?
People will often try to comfort those who realize their shortcomings by saying something like, “Don’t be afraid—God knows your heart,” as if that should be a comfort. If God knows our hearts, we are doomed indeed—there is no place left to hide! Our only hope is to place our faith in Jesus Christ who lived a perfect life, died on the cross to pay for our sins, and rose again. Our sin is imputed to Him, and His righteousness is imputed to us when we trust Him (2 Corinthians 5:21). We are justified not by our works (Romans 3:20) but by Jesus’ resurrection (Romans 4:25). Faith itself is not a “good work” that causes God to take notice of us. Faith is repenting of our sin, admitting that we are hopelessly and helplessly lost and unable to do anything to gain God’s favor, then simply accepting the salvation that He offers freely.
We are saved by grace; the work is God’s, not ours. “Now to the one who works, wages are not credited as a gift but as an obligation. However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness” (Romans 4:4–5). Here we see two great truths. First, God justifies the ungodly—not people who have done their best and somehow elicited a gracious response from God. God justifies those who do not deserve it. Second, God justifies people who receive salvation by faith—not people who give it their best effort. If they are justified in any part based on what they do, they are receiving wages, not a gift. If grace is based on works to any degree, then it is not grace (Romans 11:6).
We are saved by grace from beginning to end. Once a person has come to faith in Christ, he will undoubtedly realize that the only reason he was able to have faith is that God was drawing him even before he knew it (see John 6:44). Left to himself, the sinner would have continued to rebel and flee from God. Even before we believe, the very desire to come to God is God’s grace at work to save us. “Salvation belongs to the LORD” (Psalm 3:8, ESV; cf. Revelation 7:10).
Salvation by grace means that, from first to last, it is undeserved. Jesus is the Author and Finisher of our faith (Hebrews 12:2). Grace is not God doing 95 or even 99.9 percent, with us making up the difference. Grace is God doing 100 percent and our humble acceptance of it, recognizing that we are unworthy and have nothing to contribute.
Could my tears forever flow,
Could my zeal no languor know,
These for sin could not atone--
Thou must save, and Thou alone:
In my hand no price I bring,
Simply to Thy cross I cling.
(Augustus Toplady)
The phrase “I count everything as loss” in Philippians 3:8 would be literally translated as “I count all things as dung.” Paul has good reason for strong language in the context of Philippians 3. Paul had just listed several things that might have given him confidence in the flesh: he was a duly circumcised, law-keeping, zealous Pharisee of the stock of Benjamin. “But,” he says, “whatever were gains to me I now consider loss for the sake of Christ” (Philippians 3:7). And he continues: “Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Philippians 3:8, KJV).
Paul begins Philippians 3 by urging his readers to avoid those who would require a Christian to undergo circumcision. Circumcision was meant to be a sign of the Abrahamic Covenant for the people of Israel. Jewish males had to be circumcised eight days after their birth (Genesis 17:10–12; Leviticus 12:2–3). The Old Testament requirement of circumcision led to a debate among the Christians in the early church (Acts 15:1–2), resulting in the Jerusalem Council (Acts 15:6). At the council, the church leaders ruled that circumcision was not required for salvation in Christ. God was blessing those who believed in Jesus with the Holy Spirit, regardless of whether they were circumcised (Acts 15:7–20). Gentile believers had been baptized into the body of Christ by the Spirit (1 Corinthians 12:13), and they did not need the external rite of circumcision.
It is in this context that Paul counts “all things as dung.” Paul sees the Judiazers (those who required circumcision) as “mutilators of the flesh” who were forcing an unnecessary rule on Gentile Christians (Philippians 3:3). We are not saved by fleshly acts, and we should “put no confidence in the flesh” (Philippians 3:4). If anyone had reason to boast in the flesh, it was Paul. He had achieved much before Christ found him, but he considered all that as dung. He gladly gave up his earthly accolades so that he “may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in a Christ—the righteousness that comes from God on the basis of faith” (Philippians 3:8–9). Paul was a religious leader—a good one, at that. However, that did not save him. Only the righteousness of Christ can save a person (Philippians 3:10; Ephesians 2:8–9). That righteousness is achieved through faith, not by one’s pedigree or an impressive resume of works.
Paul continues in Philippians 3:14 and puts works in its proper place: “I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.” The works that provided self-righteousness Paul counts as dung, but the works that are a result of Christ’s righteousness he counts as worth striving after. The Philippians were righteous through faith in Jesus Christ (Philippians 1:1). Paul exhorts the them to live in a righteous manner, according to their position in Christ (Philippians 3:15–16).
Like the Philippians, we cannot work our way to heaven. It doesn’t matter how often we go to church, how many material possessions we give away, or how righteous we believe ourselves to be. Without faith in Jesus Christ, those things are like so much dung. However, the believer in Christ has been “created in Christ Jesus to do good works” (Ephesians 2:10). Those things that are in accordance with the will of God and found in the Scriptures are worthy of striving after. (Ephesians 2:8–9).
Second Corinthians 5:14 says, “For Christ's love compels us, because we are convinced that one died for all, and therefore all died.” In this verse, Paul speaks of his motivation for ministry.
There are as many different types of motivations as there are personalities. And of course, the intensity of those motivations can range from mild to obsessive. A young teen might babysit on the weekends because she’s motivated to save up for a new phone. The leader of a free country might be willing to sacrifice the lives of thousands of soldiers in order to protect the lives and liberties of those in his realm.
Without the right motivation, very little progress can be made in anything.
Jesus spoke of the importance of motivation when contrasting the hireling and the shepherd. The hireling will take care of the animals because he wants to get paid. But as soon as he sees danger (that is, when wolves appear), he abandons the sheep to protect himself. The shepherd, on the other hand, not only takes care of his flock, but he’s willing to put his life on the line to keep them safe (John 10:7–18).
When the apostle Paul wrote, “The love of Christ compels us,” he was describing the powerful, Spirit-filled motivation that drives followers of Christ to share the gospel in ways that persuade people to commit their lives to Jesus.
When Paul explained this motivation to the Corinthians, he wanted them to not be ashamed of either him or the message of reconciliation that brings life to those who embrace it (2 Corinthians 5:11–15). Paul understood the futility of life without Christ and the empty pursuit of righteousness through self-effort.
Even though the people to whom he preached were often hostile to him, and even called him crazy, the love of Christ compelled him to keep putting the message of hope in front of them. Paul knew that his detractors were starving for a sense of meaning, purpose, and significance in the world—much like we see today.
The love of Christ compelled Paul to share the gospel. The phrase the love of Christ could be interpreted in two ways: Christ’s love for people, or the apostles’ love for Christ. Either provides motivation to take the gospel to distant lands in the face of opposition. The great love of Christ was such that “Christ died for all” people (2 Corinthians 5:14, NLT). Paul’s love for Christ was such that he was willing to die to self (see Galatians 2:20).
This testimony of Paul’s encourages us to ask ourselves, “What motivates us to share the good news of Jesus with others?” Are we driven by a genuine love and affection for Christ, by a clear view of Christ’s love for the lost, or merely by a sense of duty? What motivates us will make all the difference.
When we possess this compelling, Spirit-driven motivation of Christ’s love, we are zealous in seeing the lost reconciled with God. We go to the lost, rather than letting them come to us. We are willing to make ourselves “a slave to everyone, to win as many as possible” (1 Corinthians 9:19); we “become all things to all people so that by all possible means [we] might save some” (verse 22).
The love of Christ compels us to love the lost enough to share the good news of salvation with them
Ephesians 5:25–27 uses Christ’s unique role as the one who sanctifies the church as a model for how a husband should love and care for his wife. These verses say that “Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish” (NKJV).
In marriage, a husband should sacrificially love his wife, as Christ loved the church. Unlike marriage, however, husbands do not “sanctify” or “wash” their wives. But this is something that Christ does for His church. In this context, to sanctify is to set apart for God’s purpose and purify from sin. Through faith in the finished work of Christ, believers are set apart as holy and dedicated to God’s service (see Romans 12:1–2; 1 Peter 1:15–16).
In Ephesians 5:26, the expression washing of water is linked to water baptism, as mentioned in Romans 6:3–4. According to Paul, baptism symbolizes the believer’s death to sin and new life in Christ. The reality is that “if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17, ESV). Water for cleansing also played a part in a bride’s preparation for her wedding day.
There may also be a link between Ezekiel 16:1–13 and Ephesians 5:26–27. In the Ezekiel passage, Israel is portrayed as an abandoned girl who becomes a queen. This passage prefigures the New Testament concept of the church as the bride of Christ, who is sanctified and cleansed for Him. The metaphor is further enriched by Ezekiel 36:25, where God promises to “sprinkle clean water on you, and you shall be clean from all your uncleanness, and from all your idols I will cleanse you” (ESV). In Christ, we are thoroughly cleansed.
The culmination of Christ’s sanctifying work is beautifully illustrated in the eschatological visions of Revelation 19:7–9 and 21:2, 9–11. In these passages, the apostle John describes the marriage supper of the Lamb, an event that represents the final consummation of Christ’s relationship with His church. This future event is not only a celebration but a fulfillment of God’s redemptive plan, where Christ presents “the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (Ephesians 5:27, ESV).
Ephesians 5:26 also specifies the agency through which Christ accomplishes His “washing” of the church: it is done “through the word.” In His High Priestly Prayer, Jesus said, “Sanctify them [the disciples] by the truth; your word is truth.” The means by which God justifies, saves, and sanctifies His people is the Word of God (see also John 15:3; James 1:18). It is by the Word that God accomplishes His purpose “to prepare and equip his people to do every good work” (2 Timothy 3:17, NLT).
While the focus of Ephesians 5:26–27 is on Christ’s role, there are practical implications for believers. Because we have been “sanctified” and “washed,” God expects us to “walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:1–3, ESV). Such a “walk,” or lifestyle, is not about earning salvation; rather, it is about responding to God’s grace with reverence and obedience.
The church, as the collective body of believers, plays an important role in the sanctification process. This communal aspect of sanctification is emphasized in Hebrews 10:24–25, which encourages believers “to stir one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (ESV).
The sanctification process is both personal and communal. Individually, believers are called to engage with Scripture, allowing the Word of God to cleanse them from sin and transform their hearts and minds (Psalm 119:105; James 1:22–25). Collectively, the church reflects the holiness and purity of Christ, given to the church through what He accomplished on the cross.
Ephesians 5:26–27 presents profound insights into Christ’s role in the sanctification of His church, drawing from Old Testament allegories and culminating in our future union with Him. Not only does this passage reveal the depth of Christ’s love and sacrifice, but it also calls us to a life of holiness and dedication to God’s service. Let us, then, live out the fulness of our spiritual cleansing, demonstrating to everyone that we belong to Christ, who sanctifies us “by the washing with water through the word.”
Vessels to represent outward speech, praise, or confessions, which can sometimes disguise a heart that is not truly devoted to God, as in the "hypocrites" passage (Matthew 15:8). It represents a distinction between mere rituals/words and true, internal, and obedient faith.
"These people honor me with their lips, but their hearts are far from me" (Matthew 15:8): Refers to hypocritical worship, where outward professions of faith contradict a rebellious or indifferent inner heart.
"Fruit of lips" (Hebrews 13:15): Symbolizes sacrifices of praise or thanksgiving, especially when given during difficult times.
"Honest answer is like a kiss on the lips" (Proverbs 24:26): Implies that giving an honest answer is a sign of friendship and respect.
"Out of the abundance of the heart the mouth speaks" (Luke 6:45): Connects speech (lips) directly to the heart's true character.
"Put words in your mouth" (Isaiah 59:21): Refers to God's promise that His people will speak His truth and word
Psalm 12:3-4: A plea for the LORD to cut off "flattering lips" and boastful tongues that falsely believe they can prevail through dishonest speech.
Psalm 31:18: A prayer for lying lips to be silenced, particularly those that speak with arrogance and contempt against the righteous.
Psalm 63:3-5: A declaration of worship, where the Psalmist states their lips will glorify God because His love is better than life.
Psalm 17:4: Mentions keeping from violent ways by following "the word of Your lips".
Psalm 59:12: Mentions that sinners should be taken in their pride due to the cursing and lying of their lips
Worship: Lips are dedicated to singing praises and offering worship to God.
Judgment on Speech: The Psalms often ask God to judge or silence dishonest and flattering speech.
Theological Application: Jesus quoted Psalms on his lips during his life and at his death, highlighting their importance in his ministry (e.g., Psalm 22:1, 118:22).
The best definition of the word favor is “demonstrated delight.” The favor of God can be described as “tangible evidence that a person has the approval of the Lord.” When we favor someone, we want to be with him or her. We delight in him. We connect with her in a way we don’t connect with everyone. We usually favor people who also favor us. In the same way, God shows favor to the ones who delight in, connect with, and give honor to Him. Isaiah 66:2 says, “These are the ones I look on with favor: those who are humble and contrite in spirit, and who tremble at my word.” Second Chronicles 16:9 says, “For the eyes of the LORD run to and fro throughout the whole earth, to show himself strong on behalf of them whose heart is perfect toward him” (KJV). To be “perfect” toward Him means we seek His favor more than we seek the favor of anyone else, even ourselves
Psalm 2 is a psalm of David that presents two “ways” similar to Psalm 1—the way of human rebellion versus the way of submission to God. Psalm 2:12 at the conclusion of the psalm says, “Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him” (ESV). The phrase kiss the sonis important, both in its original context and in its significant messianic implications.
In its original context, the phrase kiss the son refers to an act of submission or obedience. God’s anointed king of Israel (Psalm 2:2) was David. By the time we get to the end of the psalm, someone greater than David is in view: Psalm 2:10–12 says, “Therefore, you kings, be wise; be warned, you rulers of the earth. Serve the LORD with fear and celebrate his rule with trembling. Kiss his son, or he will be angry and your way will lead to your destruction, for his wrath can flare up in a moment. Blessed are all who take refuge in him.” The hearers of this psalm were to “kiss his son” or submit to the Lord to keep Him from becoming angry with them. The NLT translates the phrase as “Submit to God’s royal son,” and the NASB says, “Do homage to the Son.”
At least two examples of kissing as a symbol of submission are found elsewhere in the Old Testament. In 1 Samuel 10:1 Samuel anoints Saul as king: “Then Samuel took a flask of oil and poured it on Saul’s head and kissed him, saying, ‘Has not the LORD anointed you leader over his inheritance?’” In 1 Kings 19:18 God tells Elijah, “Yet I reserve seven thousand in Israel—all whose knees have not bowed down to Baal and all whose mouths have not kissed him.” In both verses, kissing shows allegiance or submission.
The messianic implications of Psalm 2:12 are clear. It is not God who is being honored with a kiss but God’s “son.” Jesus is the Son of God to whom those who want to come to the Father must show allegiance. In John 14:6 Jesus says, “I am the way and the truth and the life. No one comes to the Father except through me.” Also, “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12). Those who wish to know God must come to Him through His Son, Jesus Christ. Those who do not kiss or honor the Son of God stand condemned by God (John 3:18).
In Psalm 2:12, the psalmist primarily has in mind the kiss of submission—a dignitary receiving the humble kiss of an inferior. The “inferiors” who are told to kiss the Son are the kings and rulers of the earth (verse 10). No matter how powerful or important a ruler of this world may be, wisdom dictates that he pay reverence to the King of kings, the Lord Jesus Christ.
As Jesus traveled around performing miracles, His disciples worshiped Him, saying, “Truly you are the Son of God” (Matthew 14:33). However, the Jewish religious leaders grew more hostile and antagonistic toward Jesus. In Matthew 15, the scribes and Pharisees track Jesus down to confront Him for not keeping their religious rituals regarding ceremonial cleanliness (verses 1–2). In response, Jesus challenges their traditions and accuses them of being hypocrites (verses 3–9).
Jesus directly addresses the scribes and Pharisees with an eighth-century BC prophecy of Isaiah concerning Judah’s hypocrisy: “You hypocrites! Isaiah was right when he prophesied about you: ‘These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are merely human rules’” (Matthew 15:7–9). Jesus emphatically states that Isaiah was talking about them when he prophesied, “The Lord says: ‘These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules they have been taught’” (Isaiah 29:13).
The word translated as “hypocrite” in Matthew 15:8 has its origin in a classic Greek term meaning “one who wears a mask.” It referenced an actor or pretender on the stage of a Greek drama. A hypocrite professes beliefs and opinions he does not hold to conceal his real feelings and motives. A hypocrite wears an outward mask to cover up what’s inside his heart. He says one thing with his lips, but his heart reveals a different truth.
Jesus (and God through Isaiah) said, “These people honor me with their lips, but their hearts are far from me,” because He recognized the false piety and spiritual acting of these Jewish religious leaders. They claimed with their mouths and lips to love, honor, and worship God, but their hearts rebelled against Him. Their rebellion was evident in their rejection of Jesus Christ and their insistence that others follow their self-made rules.
Religious rituals and traditions are external trappings—an outward show. In Matthew 6:2–4, Jesus presented an example of how we might honor God with our lips yet, at the same time, have hearts that are far from Him: “When you give to someone in need, don’t do as the hypocrites do—blowing trumpets in the synagogues and streets to call attention to their acts of charity! I tell you the truth, they have received all the reward they will ever get. But when you give to someone in need, don’t let your left hand know what your right hand is doing. Give your gifts in private, and your Father, who sees everything, will reward you” (NLT).
In religious circles today, people still perform pious rituals and honor the Lord only with their lips. They do it to please people or gain status (see Galatians 1:10–14; Matthew 6:1, 5, 16; 23:5–7). But God desires authentic worship that is more than external observance or lip service; it is a total and heartfelt commitment to loving, obeying, and pleasing God (Psalm 51:16–17; Matthew 22:37; Romans 2:29; 6:17; 14:17–18; Ephesians 6:6; 1 Thessalonians 2:4).
In Romans 2:25–29, Paul taught that a true worshipper “is one whose heart is right with God” (verse 29, NLT). Obeying “the letter of the law” (verse 29, NLT) in practices such as circumcision is merely an outward ceremony. What counts in God’s eyes is having “a change of heart produced by the Spirit. And a person with a changed heart seeks praise from God, not from people” (verse 29, NLT).
We please God when we obey His Word and not human traditions. We honor Him when our words and actions reflect what we truly believe in our hearts (Romans 10:9–10; Colossians 3:16). Jesus said that religious pretenders “honor Me with their lips, but their hearts are far from me.” May we be true worshippers who honor, love, and obey the Lord with our whole hearts, souls, minds, and strength. May we express our devotion to God in words that truthfully reflect our inner convictions.
Psalm 22 is a prophetic psalm of David presenting Jesus Christ as the Savior who laid down His life at the cross. The psalm begins by expressing strong feelings of rejection and abandonment (Psalm 22:1–2; cf. Matthew 27:46; Mark 15:34). Yet those heartfelt cries are immediately followed by a declaration of trust in God: “But thou art holy, O thou that inhabitest the praises of Israel” (Psalm 22:3, KJV).
As the bearer of humanity’s sins, Christ was destined to experience untold pain and anguish (Isaiah 53:4–6, 10; 2 Corinthians 5:21). David writes of God’s silence in the face of his anguish: “Why are you so far . . . from the words of my groaning? O my God, I cry . . . but you do not answer” (Psalm 22:1–2, ESV). Even then, David reminds himself of God’s sovereignty: “Yet you are holy, enthroned on the praises of Israel” (Psalm 22:3, ESV). The word enthroned here describes the circumstance of sitting, remaining, or dwelling somewhere. (The phrasing God inhabits the praise of His people comes from the King James Version of Psalm 22:3.)
When David declared, “God inhabits the praise of His people” in Psalm 22:3 (KJV), he expressed his absolute trust in God. No matter what was happening at that moment or how alone he felt, David knew that God was present and in control. God was on His throne, ruling over David’s hour of need (see 1 Peter 2:23). God the Father had not abandoned His child. God was working out His sovereign plan, and David would soon be delivered (see Psalm 22:4–5).
Scripture holds many references to God’s enthronement:
Sing praises to the Lord, who sits enthroned in Zion! Tell among the peoples his deeds!”
(Psalm 9:11, ESV; see also Psalm 29:10; 102:12)
The Lord is in his holy temple; the Lord is on his heavenly throne. He observes everyone on earth; his eyes examine them. (Psalm 11:4)
Who is like the Lord our God, the One who sits enthroned on high . . .?” (Psalm 113:5)
He sits enthroned above the circle of the earth. (Isaiah 40:22)
This is what the Lord says: “Heaven is my throne, and the earth is my footstool.” (Isaiah 66:1)
The Lord is in his holy temple; let all the earth be silent before him. (Habakkuk 2:20)
The idea behind God inhabiting the praise of His people could be that God’s “throne” on earth was the tabernacle, the place where praise was continually offered to Him. In Psalm 22, David in his suffering remembers the place and people of praise. He is not among those congregants, but he expresses with confidence that their praises are appropriate. Even in the extremity of his distress, David trusts that God is holy and worthy of praise. What was true for David would also be true for the Son of David, the Messiah, and that’s what makes Psalm 22 a prophetic psalm.
Heaven is called God’s temple (Psalm 11:4; Habakkuk 2:20) where God is surrounded by praise. Ultimately, God’s dwelling place will be with His people: “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God” (Revelation 21:3; see also Revelation 21:22). Jesus Christ revealed that He is the Lord’s temple (John 2:19–21), and God’s presence now inhabits His body—the church (1 Corinthians 3:16–17).
Scripture repeatedly affirms that individual believers are “temples of the Holy Spirit” and “the temple of the living God” where God’s presence dwells (1 Corinthians 6:19; 2 Corinthians 6:16). The whole church “is joined together and rises to become a holy temple in the Lord . . . built together to become a dwelling in which God lives by his Spirit” (Ephesians 2:21–22). The church fits together like “living stones” being built into “a spiritual house” that offers “spiritual sacrifices” to God (1 Peter 2:5).
The writer of Hebrews counsels, “Through Jesus, therefore, let us continually offer to God a sacrifice of praise—the fruit of lips that openly profess his name” (Hebrews 13:15). The apostle Peter explains, “But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light” (1 Peter 2:9).
God still inhabits the praises of His people. No matter what our circumstances, we know that God is holy and does all things well. We can worship the Lord even in our distress.
Favor is closely related to grace in the Bible. Those who have received Jesus as their Savior are saved by grace through faith (Ephesians 2:8–9). They know the favor of God. Without faith, it is impossible to please God (Hebrews 11:6), but those who have saving faith in God’s Son are declared righteous (Romans 4:5; Philippians 3:9) and live in God’s favor. The most basic answer to “how can I get God’s favor” is “believe in the Lord Jesus.”
God seeks out those who love Him and love His commands so that He can bless, guide, and protect them (Psalm 37:23; Proverbs 3:5–6). This does not mean that everyone who is prosperous or healthy has found favor with God (Jeremiah 12:1; Psalm 37:7; 73:16). Nor does it mean that those whom the Lord favors will never suffer difficulties. Many people in the Bible had the Lord’s favor but also suffered hardship (2 Corinthians 6:4; Acts 14:22; 20:23; 1 Peter 2:19). Heroes such as Noah (Genesis 6:8), Moses (Exodus 32:11; 33:13), Daniel (Daniel 10:19), and Mary (Luke 1:28) were favored of the Lord, but they also struggled with difficulties like anyone else.
Those who are favored of God know that God is with them and that nothing can happen to them apart from His good purpose (Romans 8:28). They have His ear as they walk through dark valleys (Psalm 34:15) and know that their struggle to remain true to Him will not go unrewarded (Matthew 10:42; Revelation 2:10). In addition to outward evidences, God’s favor can be felt in the spirit. When we have the favor of the Lord, we rest in quiet confidence that our sins are forgiven (Romans 4:7), we are within the plan of God (Psalm 86:11), and that He is there for us at all times (Isaiah 41:10; Matthew 28:20). We walk with God as with our closest friend. We begin to see and appreciate the little blessings that God provides for our enjoyment—blessings that we once took for granted.
The Lord invites us to seek His favor (Psalm 119:58, 135; 2 Kings 13:4; Jeremiah 26:19; Zephaniah 2:3). When we seek His favor, we humble our hearts before Him (2 Kings 22:19); seek Him for Himself, not just for the blessings He gives (Jeremiah 29:13); and arrange our lives around loving Him with all our heart, soul, mind, and strength (Mark 12:30; Luke 10:27). We seek first His kingdom and righteousness (Matthew 6:33).
One way to obtain favor from the Lord is to seek wisdom. Proverbs 8:35 says, “For those who find me [wisdom] find life and receive favor from the LORD.” Psalm 5:12 says, “Surely, LORD, you bless the righteous; you surround them with your favor as with a shield.” Finding favor with the Lord keeps our lives and thoughts pure because we desire to please Him more than we desire to please ourselves. Hebrews 11:25 says of Moses, “He chose to be mistreated along with the people of God rather than to enjoy the fleeting pleasures of sin.” When the same can be said of us, we know we have found favor with God. His delight in us will be demonstrated.
Jesus died with a Psalm on his lips, Psalm 22 specifically.
“My God, My God, why hast thou forsaken me?” (Psalm 22:1, Spoken by Jesus in Matt 27:46; Mark 15:34).
And on many occasions before His death, Jesus lived with a number of other Psalms upon His lips.
To the chief priests and the elders, He quoted Psalm 118:22, “The stone that the builder rejected has become the cornerstone!” (Matt. 21:42)
When the Pharisees tried to set a verbal trap for Jesus, Jesus turned the tables on them, quoted Psalm 110, asked them about its meaning and implications, and effectively shut them down for a brief moment (Matt. 22:41-46; Mark 12:35-37; Luke 20:40-44).
And these are just two of many more examples of Jesus with the Psalms on His lips.
Because of this, I too want to live with the Psalms on my lips, but I find that any number of the Psalms hold me off at a distance or simply stop me dead in my tracks.
Psalm 24 is a prime example:
“Who shall ascend the hill of the Lord?
And who shall stand in his holy place?
He who has clean hands and a pure heart,
who does not lift up his soul to what is false
and does not swear deceitfully.
He will receive blessing from the Lord
and righteousness from the God of his salvation”
(vv. 3-5).
I’ll never forget the first time I really listened to this Psalm. It was at a community prayer event. Christians of many stripes in a small town gathered around the flag pole outside the public high school praying for homes and churches and schools and states and the nation. The leader at this event used these verses as the happy opening to the event, a glad invocation. Everyone seemed to go along with it with great ease while inwardly I couldn’t get past what a non-starter this Psalm was for me, personally.
My hands aren’t clean. My heart is filthy. For people like me, Psalm 24 isn’t an invitation into the presence of God. Instead, it bars my entrance.
Long before Psalm 24 or any number of other Psalms hold me off at a distance, it’s the very first Psalm – Psalm 1 – that closes me off with an iron-clad gate from God. Just listen to how it starts:
“Blessed is the man
who walks not in the counsel of the wicked,
nor stands in the way of sinners,
nor sits in the seat of scoffers” (vv. 1-2)
You see, on the grounds of Psalm 1, every gathering I’ve ever been a part of has never actually qualified as blessed. For every one of those gatherings has included the counsel of the wicked, and a terrible sinner, and a petty scoffer. And I’m not talking about other people. I can instead speak of myself as chief of sinners.
Ultimately, it’s the prophet Isaiah’s words that ring true:
"Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips” (Is. 6:5).
On our own, none of us can enter into the world of the Psalms and live with them on our lips as Jesus did. The whole of the Psalms were open to Him, but to me, they stand closed.
Or at least, they stood closed. Past tense, because now the way has been opened.
On Easter, the world changed. On Easter, Christ Jesus rose from the grave. On Easter, Jesus walked with the two uncomprehending, unseeing disciples on the road to Emmaus (Luke 24:13-34).
Jesus walked with them. Jesus stood with them. Jesus sat with them. (All echoes of Psalm 1!)
He opened all of the Scriptures to them. He showed them how everything that had happened to Him – His incarnation and birth, His Baptism at the hands of a reluctant Baptizer, the miracles He performed, the lessons He taught, His betrayal by a friend, His cruel suffering, His innocent death as a common criminal, and His shocking resurrection – Jesus showed how all of these things were spoken of and promised in the Old Testament.
In His death, He took away my sin and the sin of the world. And in His resurrection, He validates what He accomplished in His death, and He makes us truly blessed individuals, and a blessed community by joining Himself to us with his words of forgiveness, mercy, blessing, and promise.
Suddenly Psalm 1 is opened to you and to me and to all people as Jesus walks with us, stands with us, sits with us, and gives us His words and gifts of life!
With Psalm 1 open to us, all of the other Psalms open to us also, including Psalm 34. Hear again its once devastating words:
“Who shall ascend the hill of the Lord?
And who shall stand in his holy place?
He who has clean hands and a pure heart.”
Joined now with Christ in His death and resurrection, we are bold to ascend the hill of the Lord our God with both hands that have been cleansed and hearts that have been made pure by Jesus Himself.
So as we celebrate the resurrection of Jesus from the grave throughout this season of Easter, let’s give thanks that in Jesus’ death and resurrection the Psalms are now opened to us, put upon our lips, and they even lead us to the throne of God our Father – all through Jesus.
Who may ascend? We do. People like us do. For in Jesus the way has been opened to us and all people, and Jesus Himself takes us into the presence, peace, and blessing of God our Father.
In light of this, have yourself a blessed Easter and a blessed new life opened to you and anchored in Jesus Christ for you.
https://youtube.com/shorts/cfDsE_Nl3kw?si=C6Z54CW2yqAnKX9a
Psalm 150:4
Praise Him with tambourine and dancing; praise Him with strings and flute.
2 Samuel 6:14
And David, wearing a linen ephod, danced with all his might before the LORD,
Exodus 15:20-21
Then Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women followed her with tambourines and dancing. / And Miriam sang back to them: “Sing to the LORD, for He is highly exalted; the horse and rider He has thrown into the sea.”
Psalm 30:11
You turned my mourning into dancing; You peeled off my sackcloth and clothed me with joy,
Jeremiah 31:13
Then the maidens will rejoice with dancing, young men and old as well. I will turn their mourning into joy, and give them comfort and joy for their sorrow.
Psalm 33:2-3
Praise the LORD with the harp; make music to Him with ten strings. / Sing to Him a new song; play skillfully with a shout of joy.
Psalm 95:1-2
Come, let us sing for joy to the LORD; let us shout to the Rock of our salvation! / Let us enter His presence with thanksgiving; let us make a joyful noise to Him in song.
Psalm 100:1-2
A Psalm of thanksgiving. Make a joyful noise to the LORD, all the earth. / Serve the LORD with gladness; come into His presence with joyful songs.
Psalm 81:1-2
For the choirmaster. According to Gittith. Of Asaph. Sing for joy to God our strength; make a joyful noise to the God of Jacob. / Lift up a song, strike the tambourine, play the sweet-sounding harp and lyre.
Psalm 98:4-6
Make a joyful noise to the LORD, all the earth; break forth—let your cry ring out, and sing praises! / Sing praises to the LORD with the lyre, in melodious song with the harp. / With trumpets and the blast of the ram’s horn shout for joy before the LORD, the King.
1 Chronicles 15:28-29
So all Israel brought up the ark of the covenant of the LORD with shouting, with the sounding of rams’ horns and trumpets, and with cymbals and the music of harps and lyres. / As the ark of the covenant of the LORD was entering the City of David, Saul’s daughter Michal looked down from a window and saw King David dancing and celebrating, and she despised him in her heart.
Isaiah 12:5-6
Sing to the LORD, for He has done glorious things. Let this be known in all the earth. / Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.”
Ephesians 5:19
Speak to one another with psalms, hymns, and spiritual songs. Sing and make music in your hearts to the Lord,
Colossians 3:16
Let the word of Christ richly dwell within you as you teach and admonish one another with all wisdom, and as you sing psalms, hymns, and spiritual songs with gratitude in your hearts to God.
James 5:13
Is any one of you suffering? He should pray. Is anyone cheerful? He should sing praises.
Psalm 150:4
Praise him with the timbrel and dance: praise him with stringed instruments and organs.
Exodus 15:20
And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
Judges 11:34
And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter.
with the timbrel
Psalm 33:2
Praise the LORD with harp: sing unto him with the psaltery and an instrument of ten strings.
Psalm 81:2
Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.
Psalm 137:2-4
We hanged our harps upon the willows in the midst thereof…
Sing to the LORD a New Song
(Psalm 98:1–9; Isaiah 42:10–17)
Hallelujah!
Sing to the LORD a new song--
His praise in the assembly of the godly.
2Let Israel rejoice in their Maker;
let the children of Zion rejoice in their King.
3Let them praise His name with dancing,
and make music to Him with tambourine and harp.
4For the LORD takes pleasure in His people;
He adorns the afflicted with salvation.
5Let the saints exult in glory;
let them shout for joy upon their beds.
6May the high praises of God be in their mouths,
and a double-edged sword in their hands,
7to inflict vengeance on the nations
and punishment on the peoples,
8to bind their kings with chains
and their nobles with shackles of iron,
9to execute the judgment written against them.
This honor is for all His saints.
Hallelujah!
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 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.
We are all born with a sin nature that separates us from our Creator. We were designed in His own image (Genesis 1:27), but that image was tarnished when we fell into sin. As sinners, we cannot fellowship with a holy God the way we are. We cannot be repaired, restored, or rehabilitated. We need to be reborn.
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.
When an infant is born, he continues to grow and change. A year later, two years later, ten years later, the child has changed. He does not remain an infant because a live birth results in growth. We may not see this growth happening, but we see the changes it produces. So it is with the new birth. When a person is born again in spirit, he or she is born into the family of God “like newborn babies” (1 Peter 2:2). This birth is not visible, but it begins to produce changes that are evident.
The following are some changes that follow the new birth:
1. The “fruit of the Spirit” (Galatians 5:22–23). Someone who has experienced the new birth will begin to exhibit character qualities that are more like Jesus. This doesn’t happen overnight, but just as a fruit tree grows and begins to produce fruit in season, we begin to produce godly character traits such as love, joy, peace, patience, gentleness, kindness, goodness, faithfulness, and self-control. These traits are the natural result of yielding to the Spirit and spending time with God in His Word, with His people, and in worship.
2. Godly choices. Sins that once captivated us begin to fall away as we grow closer to Jesus. Our new birth broke the power that sin had over us and enables us to live in freedom. Romans 6 explains that we have died to our old way of life and are free to live as we were designed to live. Colossians 3:5 says, “Put to death, therefore, the components of your earthly nature: sexual immorality, impurity, lust, evil desires, and greed, which is idolatry” (cf. 1 Peter 4:1). This death to sin is an ongoing process as we grow in our faith and love for the Lord.
3. Love for other Christians. One of the changes the new birth produces is love: “We love because he first loved us. Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen. And he has given us this command: Anyone who loves God must also love their brother and sister” (1 John 4:19–21). A person who has been born into the family of God craves fellowship with other believers. God did not create a team where players can be traded. He did not create a corporation where employees can be fired. He created a family where every member is valued and equally loved. As part of His family, those who’ve been born again are to love and appreciate the other members of this worldwide family.
4. Spiritual gifts. A part of God’s welcome package to those who are born of His Spirit are spiritual gifts that we can use to serve Him and edify the church. Spiritual gifts are special abilities that enable us to be more effective in the particular callings God places on our lives. As each member uses his or her gifts for the good of all, God’s family thrives.
New babies crave milk, and, without it, they won’t grow. Likewise, new Christians crave biblical teaching or they won’t grow. Peter wrote, “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good.” The new birth is only the beginning of the life God designed for us. It is also the only way we can enter the family of God and receive the privilege of calling Him “Father” (see Matthew 6:9; Romans 8:15).
The Bible uses several metaphors involving birth to help explain what it means to have a saving relationship with Jesus. We find terms such as born again (John 3:3), born of God (John 1:13), and born of the Spirit (John 3:6). They all mean the same thing. Birth metaphors are used because we all understand physical birth. When a baby is born, a new person emerges into the world. The new life will grow, and the young person will come to resemble his or her parents. When we are born of the Spirit, a “new person” arrives with a new spiritual life. And as we grow, we come to resemble our Father in heaven (Romans 8:29).
People try to know God through a variety of means: some try religion or following an ethical code; some turn to intellect or logic; others try to find God in nature; and others through emotional experiences, believing that God inhabits whatever feelings they can muster when they think about Him. None of those bring us one step closer to actually communing with the God of the Bible because He cannot be known through our moral codes, our minds, our environment, or our emotions. He is Spirit, and those who would worship must worship “in spirit and in truth” (John 4:24).
Imagine trying to paint a portrait using a hammer and nails or trying to bake a meal using pen and paper. It would not help to try harder or cry over it because both tasks are impossible given the tools mentioned. So it is with the flesh and the Spirit. We cannot commune with a holy, incorporeal Being using sinful, fleshly means. Unless our spirits are reborn with life from God’s Spirit, we simply do not have the capability to fellowship with Him. We must be born of the Spirit.
God has instituted a way for fallen human beings to enter His holy presence, and it is the only way we can come to Him. Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through me” (John 14:6). When Jesus offered Himself as a sacrifice for sin (John 10:18) and rose again, He opened a door that had been locked. When He died on the cross, the veil of the temple was torn in two, symbolizing the fact that He has made a way to enter God’s presence. God has opened the door to heaven so that whoever trusts in His Son’s sacrifice can be born again in his or her spirit (Mark 15:38).
When we place our faith in the risen Christ, a divine transaction takes place (2 Corinthians 5:21). God removes from us the sin, guilt, and condemnation we deserved because of our rebellion against Him. He throws our sin as far as the east is from the west (Psalm 103:12). At the moment of repentance and faith, the Holy Spirit breathes new life into us, and our bodies become His temple (1 Corinthians 3:16). Our spirits can now commune with God’s Spirit as He assures us that we belong to Him (Romans 8:16).
We might think of the human spirit like a deflated balloon that hangs lifeless inside our hearts. We are scarcely aware of its existence until God calls our names and an awakening begins. When we respond to God’s call with repentance and faith in what Jesus Christ has done for salvation, we are born of the Spirit. At that point the balloon inflates. The Holy Spirit moves into our spirits and fills us. He begins His transforming work so that we begin to resemble Jesus (2 Corinthians 5:17; Romans 8:29).
There are only two types of people in the world: those who are born of the Spirit and those who are not. In the end, only those two categories matter (John 3:3). Our earthly lives are extended opportunities for us to respond to God’s call and become born of the Spirit (Hebrews 3:15).
In Psalm 103, King David lifts his own heart and leads all future generations of believers in praise to God for His great compassion and mercy. David’s personal experiences and relationship with God form the basis of his declarations about the goodness of God’s character, reminding himself and others to praise the Lord because “he forgives all my sins and heals all my diseases. He redeems me from death and crowns me with love and tender mercies. He fills my life with good things. My youth is renewed like the eagle’s!” (verses 3–5, NLT).
David’s heart soars as he remembers, above all, God’s forgiveness of sins and deliverance from death. He marvels at the Lord’s love, mercy, and all the good things God has poured into his life. David was probably advancing in years, but the profound experience of God’s grace and goodness sustains him, making him feel young, strong, and free like an eagle gliding high among the clouds.
David’s sense that his youth is renewed like an eagle’s strength resounds in the words of the prophet Isaiah:
“He gives strength to the weary
and increases the power of the weak.
Even youths grow tired and weary,
and young men stumble and fall;
but those who hope in the Lord
will renew their strength.
They will soar on wings like eagles;
they will run and not grow weary,
they will walk and not be faint” (Isaiah 40:29–31).
In Scripture, the eagle symbolizes strength, vitality, and speed and is an appropriate metaphor for the transformative power of God’s forgiveness, deliverance, and mercy. Just as the eagle can swiftly attack from above, swooping down and ascending again to the heights, God’s grace can quickly and decisively change our lives, lifting us from a pit of despair. Like David, when we place our hope in the Lord and praise Him for His forgiveness, goodness, and love, our spirit is renewed, and it feels as if we have the strength and vitality of an eagle.
David may have recollected the Lord’s deliverance of Israel from slavery in Egypt. God told Moses on Mount Sinai to say to the people, “You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself” (Exodus 19:4).
In Deuteronomy 32:11, God’s protection and concern are depicted “like an eagle that stirs up its nest and hovers over its young, that spreads its wings to catch them and carries them aloft.” The Old Testament is full of imagery featuring the eagle and its swift movement (Deuteronomy 28:49; 2 Samuel 1:23; Jeremiah 4:13), its powerful, far-reaching flight (Proverbs 23:5; Isaiah 40:31), and its tender care for its young (Exodus 19:4; Deuteronomy 32:11).
When David said, “My youth is renewed like the eagle’s,” he acknowledged that God had sustained him and satisfied his soul with such goodness that, even in old age, he felt young and strong. He was content. His life was overflowing because His God was enough. Similarly, Paul learned the secret of contentment by depending wholly on Christ for his strength (Philippians 4:12–13).
When Psalm 85:10 states that “righteousness and peace kiss each other,” the psalmist is personifying two of God’s attributes and how they work together.
Psalm 85 was written by the sons of Korah and recalls God’s restoration of Israel. Verses 1–3 demonstrate how God had restored Israel in the past and turned away His wrath. Remembering God’s mercy in restoring Israel, the psalmist petitions the Lord to restore them yet again (Psalm 85:4). Knowing of God’s mercy and unfailing love, the psalmist rhetorically asks if the Lord will remain angry forever (Psalm 85:5–7). Based on God’s faithful salvation, the psalmist is confident that He will not continue in His wrath.
God promises “peace to his people, his faithful servants,” but urges them to stay away from folly, for the Lord will save those who fear Him (Psalm 85:8–9). At this point, the psalmist turns to personification:
“Love and faithfulness meet together;
righteousness and peace kiss each other” (Psalm 85:10).
Love and faithfulness “meet” with each other, and righteousness and peace “kiss” each other. Other translations say that righteousness and peace “will embrace” (CSB) or “will unite” (CEV). The idea is that the Lord’s attributes of righteousness and peace would harmonize to provide comfort to Israel.
The attributes of righteousness and peace are linked in Isaiah 32:17 as well: “The fruit of that righteousness will be peace; its effect will be quietness and confidence forever.”
A kiss was a common form of greeting in ancient times, and still is in some cultures. The word picture painted in Psalm 85:10 is one of two friends greeting each other as if they had been separated a long time. Righteousness and peace have been estranged, but now they are friends again. The righteousness of God was opposed to peace on earth, as long as Israel remained in a sinful, unrepentant state. But now they are united, and the result is joy, a friendly embrace, and delightful harmony.
The personification in Psalm 85 is continued in verse 11:
“Faithfulness springs forth from the earth,
and righteousness looks down from heaven.”
Here we see that faithfulness is described as springing up “from the earth,” and righteousness as looking down “from heaven.” The mention of heaven and earth suggests that more is being unified than just the attributes of God. Heaven and earth are uniting, resulting in peace and blessing for God’s people. The description foreshadows the angels’ song in Luke 2:14:
“Glory to God in the highest heaven,
and on earth peace to those on whom his favor rests.”
Using the imagery of a harvest, the psalmist is assured that God will answer Israel’s prayer for restoration:
“The Lord will indeed give what is good,
and our land will yield its harvest.
Righteousness goes before him
and prepares the way for his steps” (Psalm 85:12–13).
Despite the wrongdoing done by the nation, God would extend grace to the Israelites. Psalm 85 teaches that God’s grace is greater than our sin. God would bring peace to Israel once again, through His righteousness, peace, faithfulness, and love coming together.
The ultimate fulfillment of love and faithfulness “meeting together” and of righteousness and peace “kissing” is found in Jesus Christ’s work to reconcile the world to God. It is through Jesus that we experience peace with God and forgiveness of sins (Romans 5:1). Because of His love and mercy, we can have eternal life through His death and resurrection (Romans 10:9–11). Just as God didn’t deal with Israel as they deserved in the Old Testament, so He has offered us His unmerited grace in spite of what we’ve done. In Jesus, we are declared righteous, not because of who we are or what we’ve done, but because of who He is (Ephesians 2:8–9). The “kiss” of righteousness and peace brings us peace with God.
Psalm 103 opens with this rousing exhortation: “Bless the LORD, O my soul, and all that is within me, bless his holy name!” (verse 1, ESV). The same command to “bless the Lord, O my soul!” is repeated in the next verse (Psalm 103:2, NKJV), at the end of the psalm (verse 22), and twice again in Psalm 104, verses 1 and 35. Psalm 103 begins with an individual blessing the Lord with his soul, and it ends with the angels and all of creation joining in (verses 20–22).
The phrase O my soul refers to the author’s total being—his inner self. The New Living Translation renders the meaning of soul here in Psalm 103:1 more transparently: “Let all that I am praise the LORD; with my whole heart, I will praise his holy name.” When we bless the Lord with our soul, we are praising Him with our whole hearts—with all that we are and everything we have within us.
In addition to “soul,” the Enhanced Strong’s Lexicon gives several English meanings for the original Hebrew word (nephesh), including “heart,” “myself,” “self,” “the breathing substance,” “living being,” “inner being of a person,” “the man himself.”
To “bless” the Lord is to praise Him. The author of Psalm 103 reminds himself and the people of God always to remember to praise the Lord with wholehearted concentration for His love, goodness, compassion, forgiveness, and salvation: “Let all that I am praise the LORD; may I never forget the good things he does for me. He forgives all my sins and heals all my diseases. He redeems me from death and crowns me with love and tender mercies. He fills my life with good things. My youth is renewed like the eagle’s!” (Psalm 103:2–5, NLT).
We bless the Lord with our soul when we shake off apathy, absentmindedness, and any negativity that may have crept into our lives. As we use our minds to remember all that God has done for us, we stir up a passionate response of praise and worship that bubbles up from our innermost being.
When the people of Israel recognized that the Lord had not dealt with them according to their sins, they praised Him enthusiastically for His unfailing love: “He revealed his character to Moses and his deeds to the people of Israel. The LORD is compassionate and merciful, slow to get angry and filled with unfailing love. He will not constantly accuse us, nor remain angry forever. He does not punish us for all our sins; he does not deal harshly with us, as we deserve. For his unfailing love toward those who fear him is as great as the height of the heavens above the earth. He has removed our sins as far from us as the east is from the west” (Psalm 103:7–12, NLT). In the same way, when we wholeheartedly give voice to our thankfulness for God’s mercy and grace toward us as sinners, we bless the Lord with our soul.
Psalm 103 is profoundly evangelical and a favored anthem of sinners. Similar exhortations to bless the Lord with our whole being can be observed throughout Psalms: “Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God” (Psalm 42:5; see also Psalm 42:11; 43:5; 104:1). From the people of ancient Israel to the humblest of sinners today, we bless the Lord with our soul when we think of God’s graciousness toward us and His abounding, steadfast love: “The LORD is like a father to his children, tender and compassionate to those who fear him. For he knows how weak we are; he remembers we are only dust” (Psalm 103:13–14, NLT).
We bless the Lord with our soul when we don’t hold anything back in our praise and worship of Him: “My heart, O God, is steadfast; I will sing and make music with all my soul. Awake, harp and lyre! I will awaken the dawn. I will praise you, LORD, among the nations; I will sing of you among the peoples. For great is your love, higher than the heavens; your faithfulness reaches to the skies”
Psalm 108:1
Psalm 121 is categorized as one of the “Songs of Ascent” sung by pilgrims traveling to Jerusalem. The opening two verses form a poetic question and answer: “I lift up my eyes to the mountains—where does my help come from? My help comes from the LORD, the Maker of heaven and earth” (Psalm 121:1–2). As the psalmist climbs upward through the hills on his approach toward Jerusalem, he affirms that the Lord who created the heavens and the earth is his sole source of help.
Jewish tradition claims that God’s people sang these pilgrim Songs of Ascent (Psalms 120—134) as they journeyed to the temple for one of the yearly worship festivals. Psalm 121 announces the worshiper’s confidence in God to watch over Israel and shelter His people from all harm. At the same time, this psalm is a general declaration of trust in God as the guardian and protector of life’s journey.
As the poet looks up to the mountains, it’s as if he sees Yahweh, God the Creator of heaven and earth, seated there on His heavenly throne. The Bible often refers to the heights of Jerusalem as the holy mountain where God dwells (Zechariah 8:3; Psalm 48:1–2; Isaiah 27:13). From this high place of God’s presence comes help from the Lord: “I call out to the LORD, and he answers me from his holy mountain” (Psalm 3:4; see also Psalm 20:2; 134:3). Likewise, from this sacred dwelling place of the Lord comes everlasting security: “As the mountains surround Jerusalem, so the LORD surrounds his people both now and forevermore” (Psalm 125:2).
Our help comes from the Lord through His vigilant, never wearying, sleepless protection: “He will not let your foot slip—he who watches over you will not slumber; indeed, he who watches over Israel will neither slumber nor sleep” (Psalm 121:3–4). In every danger, whether from sunstroke in the heat of the day or exposure to the cold of night, “the LORD himself watches over you! The LORD stands beside you as your protective shade” (Psalm 121:5–6, NLT; see also Psalm 91:1 ). Whether we face threats to the body or soul, in every situation of life, “God is our refuge and strength, always ready to help in times of trouble” (Psalm 46:1, NLT). Twenty-four hours a day, seven days a week, God has us covered.
The child of God can confidently say, “My help comes from the Lord,” because God keeps and protects His children at all times and in all dangers: “The LORD keeps you from all harm and watches over your life. The LORD keeps watch over you as you come and go, both now and forever” (Psalm 121:7–8, NLT).
The Bible is full of incredible promises of help from the Lord for those who hope and trust in Him: “You who fear him, trust in the LORD—he is their help and shield” (Psalm 115:11; see also Psalm 33:20). In Psalm 23, the Lord is our Shepherd, leading and guiding us through all of life’s hardships and joys. In the New Testament, believers in Jesus say, “My help comes from the Lord,” because Christ is their Good Shepherd who lays down His life for the sheep (John 10:11–15).
The Lord helps us in innumerable ways. He forgives our sins and cleanses us from all unrighteousness (1 John 1:9; Psalm 32:5). God gives us new life in Jesus Christ and sets us free from sin (Colossians 2:20—3:17; Romans 6:18). He grants us eternal life (1 John 2:25). The Lord is a faithful friend (John 15:13–14) who calms our fears, takes care of our needs, and supplies us with supernatural peace (2 Timothy 1:7; Philippians 4:6–7). He loves us perfectly and completely, and He never leaves us (1 John 4:18; Romans 8:31–38).
All believers of every generation can proclaim, “My help comes from the Lord!” No matter what trouble we face in this dark world, God is with us, shining His light into the darkness (John 1:4; 2 Corinthians 4:6) and providing everything we need for life and godliness (2 Peter 1:3). Whatever setbacks, hardships, or evil we encounter, our faithful God will transform these challenges to contribute toward our good (Romans 8:28). All of our days, He is our Helper and the God who sustains our lives (Psalm 54:4).
“Holy Week
Carries with it a call to meditate
on
the mysteries of
Christ’s passion, death, and resurrection.”
These five poems can help: https://bit.ly/4tkDLpC
The Hope of Resurrection
Devotion by Billy Graham
My hope is in You,
my resurrected
Lord and Savior, Jesus Christ!
May I never despair,
as I remember Your triumph and love.
APR17He which raised up the Lord Jesus shall raise up us also by Jesus ...
—2 CORINTHIANS 4:14
The resurrection of Christ brings hope. The late Emil Brunner once said, “What oxygen is for the lungs, such is hope for the meaning of human life.” As the human organism is dependent on a supply of oxygen, so humanity is dependent on its supply of hope. Yet today hopelessness and despair are everywhere. Peter, who himself was given to despair during the episode of Calvary, writes in a triumphant note, “Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy hath begotten us again into a lively hope by the resurrection of Jesus Christ from the dead” (1 Peter 1:3).
There is hope that mistakes and sins can be forgiven. There is hope that we can have joy, peace, assurance, and security in the midst of the despair of this age. There is hope that Christ is coming soon—this is what is called in Scripture “the blessed hope.” There is hope that there will come some day a new heaven and a new earth, and that the Kingdom of God will reign and triumph. Our hope is not in our own ability, or in our goodness, or in our physical strength. Our hope is instilled in us by the resurrection of Christ.
Bishop Robert Barron
Friends, in today’s Gospel (Matthew 26:14–25), Jesus asks his disciples to go into Jerusalem and prepare a Passover supper.
At the heart of the Passover meal was the eating of a lamb, which had been sacrificed, in remembrance of the lambs of the original Passover, whose blood had been smeared on the doorposts of the Israelites in Egypt. Making his Last Supper a Passover meal, Jesus was signaling the fulfillment of John the Baptist’s prophecy that he, Jesus, would be the Lamb of God and the definitive sacrifice.
This sacrifice is made sacramentally present at every Mass—not for the sake of God, who has no need of it, but for our sake. In the Mass, we participate in the act by which divinity and humanity are reconciled, and we eat the sacrificed body and drink the poured-out blood of the Lamb of God.
Bishop Robert Barron
Friends, in today’s Gospel (John 13:21–33, 36–38), Jesus foretells the denial of Peter, which is fulfilled in the account of the passion. Peter later denies Jesus three times before the cock crows and, remembering Jesus’s prediction, breaks down and weeps.
After the resurrection, Peter and the other disciples returned to Galilee to work as fishermen again, and there spotted Jesus on the far shore. As Jesus draws Peter back into his circle of intimacy, we witness a beautiful act of spiritual direction. Three times the Lord asks Peter whether he loves him, and three times Peter affirms it: “Lord, you know that I love you.”
St. Augustine was among the first to comment that the threefold statement of love was meant to counteract the threefold denial. Peter emerges as the archetype of the forgiven and commissioned Church, for after each of his reaffirmations, Peter hears the command to tend the sheep. Once we are brought back into friendship with Jesus, we are called to love those whom he loves
The coupling of grace and truth is found in numerous places in the Bible, including Colossians 1:6 and 2 John 1:3 in the New Testament, and 2 Samuel 15:20 and Psalm 86:15 in the Old Testament. Then there is John 1:14, 17, which says, “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. . . . For the law was given through Moses; grace and truth came through Jesus Christ.”
There is a strong possibility that John is referencing the Hebrew terms hesed (“mercy” or “lovingkindness”) and emet (“truth” or “faithfulness”), found together in Exodus 34:6: “Then the Lord passed by in front of him and proclaimed, ‘The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth.’” Note that the attributes of God in the Old Testament are applied to Christ in the New. At the beginning of his gospel, John is making a subtle statement regarding the divinity of Jesus. The rest of John’s gospel will expound on that truth.
It is important for grace and truth to work in tandem. An emphasis on grace alone can dissipate into a shallow and sentimental foundation where justice or truth is discarded. However, a focus only on truth can devolve into a cold, hardened dogma. Jesus’ character demonstrates the perfect balance of both grace and truth. He is “full” of both.
Grace and truth meld together in the gospel message to form a key distinction of Christianity over other religions. In all other religions, grace and truth are never balanced. Instead, the deity being worshiped either dispenses justice at the expense of grace or dispenses grace at the expense of justice and truth. Christianity is unique in that God delivers grace through His justice and truth.
The truth is, everyone has fallen short of the glory of God (Romans 3:23) and deserves God’s justice. However, God’s justice is satisfied, and His truth upheld, through the sacrifice of Jesus on the cross. That act delivers God’s grace to those who will accept it by faith.
In this way, Christianity stands alone as an ontological faith—one that is fully dependent on a person—Jesus Christ—who perfectly balances and embodies both grace and truth in His very being.
Endless Forgiveness
Devotion by Billy Graham
Lord Jesus, what agony
You suffered for me
upon the cross. I deserve Your judgment, yet
You have given me forgiveness and eternal life.
I praise Your beloved name.
For God hath not appointed us to wrath,
but to obtain
salvation by our
Lord Jesus Christ, who died for us ...
—1 THESSALONIANS 5:9,10
Look at Christ’s death. In one biography of the great American, Daniel Webster, 863 pages deal with his career and just five pages are devoted to his death. In Hay’s life of Abraham Lincoln there are 5,000 pages but only 25 are devoted to the dramatic story of his assassination and death. In most biographies the deaths of the subjects are mere incidents at the close of the books. But when we come to the four “biographies” of Jesus, the four Gospels, we are confronted with a strange fact. One-third of Matthew is given to a description of the death of Christ. One-third of Mark, one-fourth of Luke, and one-half of John are given to His death. All these pages are devoted to the last 24 hours of His life. The death of Jesus Christ is a significant fact in human history, because Jesus Christ came for the express purpose of dying for sinners. When He left heaven, He knew He was going to the cross.
Who can stand before His indignation? Who can endure the burning of His anger? His wrath is poured out like fire and the rocks are broken up by Him. The LORD is good, a stronghold in the day of trouble, and He knows those who take refuge in Him” (Nah 1:6–7).
The message of Nahum speaks candidly about God’s anger, His wrath, and the certainty of divine judgment, while also declaring that “the LORD is good” and that He is a stronghold for those who seek refuge in Him.
According to Jewish tradition, the twelve Minor Prophets (Hosea–Malachi) are considered one book, the Book of the Twelve. This understanding grows out of the many textual links that connect the individual books together. Micah ends by highlighting the gracious truth expressed in the first half of Exodus 34:7, that God pardons iniquity. Nahum opens by drawing attention to the second half of that same verse, that God will not leave the guilty unpunished.
These connections suggest that the twelve prophetic books were intentionally woven together and that each book is meant to be read in light of the whole. Nahum’s reference to “the day of trouble” (Nah 1:7) therefore carries an eschatological meaning (Obad 1:12, 14; Nah 1:7; Hab 3:16; Zeph 1:15). It functions as another way of speaking about “the day of the LORD” (Joel 1:15; 2:1, 11; 3:4; 4:14; Amos 5:18, 20; Obad 1:15; Zeph 1:7, 14; Mal 3:23).
Nahum highlights the certainty of a future day of wrath and divine judgment, while assuring God’s people that they have no reason to fear when, metaphorically, the last “siren” (i.e., trumpet) sounds (see Hos 5:8; 8:1; Joel 2:1, 15; Amos 2:2; 3:6; Zeph 1:16; Zech 9:14). The LORD himself is a “bomb shelter,” a “safe room,” a “stronghold” for all who trust in him.
We live in a world that often seems unstable and increasingly apocalyptic. I have often met disciples of Yeshua who become panic-stricken when they read the prophecies of the last days in the book of Revelation. Nahum, like Revelation, reminds us that God’s people need not fear God’s wrath. All who have put their trust in the LORD are perfectly safe, perfectly loved, and eternally secure.
The opposite of squandering
is
considered faithful stewardship,
which is using what
God has entrusted to you for His glory
Well done, good and faithful servant" is
a commendation from Jesus in the Parable of the Talents
Matthew 25:14-30
specifically verses 21 and 23. It signifies God’s approval of those who diligently use their talents for His kingdom, promising reward, increased responsibility, and participation in the master’s joy
This Passover time Israel is at war with the Islamic Regime of Iran, the mastermind and financier of all the terror groups determined to destroy the Jewish state, in a fight for freedom. Just as Pharaoh forced his people to throw Hebrew babies in the Nile, the Ayatollah has been forcing the people of Iran to chant “Death to Israel! Death to America!” for decades. Death is pretty much the opposite of freedom, and the Iranian people have had enough. The vast majority are refusing to join in the genocidal aspirations of their regime and are trying desperately to shake off their shackles.
Catherine Perez Shakdam, a modern day Esther, is a Jewish woman who lived undercover in Iran for ten years as a journalist, and met all the leaders of the regime. In a recent interview she contrasted the liberty found in cultures based on the Bible with the oppressive theocracy in Iran.
“No one should tell you how to say things and how to be and what you believe,” she insisted. “You are born free. We walked out of Egypt and I don’t think that anyone has a desire to return under the yoke of a man,” noting that Passover was almost upon us. “Before the Israelites could walk out of Egypt, we had to speak freedom,” she said. “Walk out of Egypt. Do it now.”
Click here to read more! https://www.oneforisrael.org/passover-the-feast-of-freedom/
Because of the perfect Lamb,
we are no
longer seen in our sin,
but covered in His righteousness!
Watch the full episode through the link
https://youtu.be/7Xb4rep1tDU
,
We are drawing close to Good Friday and Easter Sunday by looking at the words of Jesus.
Jesus was arrested and brought before the high priest, Caiaphas. Initially, Jesus remained silent.
“The high priest said to him, “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God.” “You have said so,” Jesus replied. “But I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.”
(Matthew 26:63-64 NIV)
Jesus was then handed over to the governor, Pilate.
“Meanwhile Jesus stood before the governor, and the governor asked him, “Are you the king of the Jews?” “You have said so,” Jesus replied.”
(Matthew 27:11 NIV)
But then, Jesus remains silent as Pilate questions him about the testimony against Him.
The notes in my Life Application Bible provide insight. “Jesus’ silence fulfilled the words from the prophet, Isaiah.
“He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth.”
(Isaiah 53:7 NIV)
When Pilate offered to release a notorious prisoner Barabbas or Jesus, the crowd demanded Jesus to be crucified.
Since Jesus is God, He could have saved himself. But instead, the Messiah went to the cross willingly. The Lamb of God, who was sinless, did that for you and me.
That is the hope you need Today!
Christ acts as the Source
of
life and growth
Ephesians 5:23
"For the husband is the head of the wife as Christ is the head of the church, His body, of which He is the Savior." This verse highlights the biblical model of leadership within the family, where the husband is seen as a leader, akin to the role of a "home ruler."
Ephesians 5:23 states that the husband is the head of the wife, just as Christ is the head of the church, which is his body, and is himself its Savior. This verse establishes a parallel between marital roles and Christ's relationship with the church, focusing on leadership, sacrificial love, and protection.
The husband’s "headship" is modeled
on Christ,
meaning it is characterized by
sacrificial
love and service, not tyrannical control.
The church is described as Christ’s body, implying an intimate, organic connection, where
Christ acts as the Source
of
life and growth
"The greatest act of humility
in the
history of the universe was when
Jesus Christ
stooped to die on the cross of Calvary."
—Billy Graham
he that shall humble himself shall be exalted
—Matthew 23:12
In almost every instance in the Bible, as well as in life, pride is associated with failure, not success. We hear a great deal about the inferiority complex, but the superiority complex of pride is seldom spoken of. It was pride that caused the fall of Lucifer, and he became Satan, the devil. It was pride that led King Saul down to a shameful and untimely death. It was pride that caused Peter to deny his Lord.
The greatest act of humility in the history of the universe was when Jesus Christ stooped to die on the cross of Calvary. And before any man can get to heaven, he must kneel at the foot of the cross and acknowledge that he is a sinner, that he has broken the Ten Commandments of God, and that he needs the grace of God in Christ. No man can come proudly to the Savior.
What’s wrong with a little pride? Read Billy Graham’s answer.
Bishop Robert Barron
Friends, on this Solemnity of the Annunciation, we contemplate Mary’s “fiat”—the ground and model of every disciple’s response to God’s desire for incarnation.
In accepting the alluring Mystery, she allowed God's love to become enfleshed for the transformation of the world. And now the Church, through this great feast, invites each of us to do the same.
Bishop Robert Barron
Friends, in today’s Gospel (Luke 1:26–38), the angel Gabriel reveals to Mary that she will bear a son who will reign from David’s throne.
As background, note that God had promised that David’s throne would last forever, but his line had apparently been broken in 587 BC. Six hundred years later, Gabriel appeared to Mary, who was betrothed to a man named Joseph of the house of David.
Greeting her as “full of grace,” the angel announced that she will conceive in her womb and bear a son: “He will be great and will be called Son of the Most High.” Then comes the kicker that would have taken the breath away from any first-century Jew listening to the story: “And the Lord God will give him the throne of David his father, and he will rule over the house of Jacob forever, and of his Kingdom there will be no end.”
What seemed to have come to an end had in fact just gone underground and was now ready to appear fully in the light. The kingly line of David was in fact unsevered, and now the full meaning of God’s promise would be revealed.
HI-STORY!
Ninety-five years after the first Sacrament of Confirmation and dedication of the church, Sacred Heart parish can look back over a rich history. For a few years in the early 1860's a few Catholic families and the Catholic servant girls employed in the village households were attended by the resident pastor of nearby Grafton. Oberlin was attached to Elyria as a Station. After the first OFFICIAL Mass on June 1,1880 Mass was held in private homes for twenty-five years. Steady growth required additional clergy and added Masses; social and educational programs realized corresponding expansion.
A handsome red brick and stone Romanesque church was built on the corner of Pleasant and Groveland Streets. The Oberlin newspaper for Saturday, September 6, 1890 reports that "fully fifteen hundred people gathered to witness the ceremonies connected with the laying of the corner stone of the Sacred Heart of Jesus, the new chapel which the adherents of the Catholic church are erecting... Trains from the east and west brought hundreds of people desirous to be present at the first services connected with the new chapel."
For fifteen years the mission parish was serviced by priests from neighboring towns until January 1906 when the Rev. Father Peter E. Dietz was assigned. The "residence" or rectory which was built under Father Dietz's direction beside the church still stands today on the corner, even though the church is no longer there. It was sold with the stipulation that the church building which held so many memories and had resulted from so many sacrifices of parishioners would be torn down lest it ever be used for an ignoble purpose. In 1909 the first Social Service Institute in the United States under Catholic auspices was organized in Oberlin by Father Dietz, a pioneer in the field of Catholic Social Action. New industrial development in Lorain County increased the number of Catholic families; to keep up with the expansion, a ten-acre plot on West Lorain Street was purchased. Between 1959 and 1963 until the new multi-purpose building on West Lorain Street was completed church events took place at both locations. Sacred Heart has played an increasingly active role in the religious life of Oberlin; in November 1995 the sanctuary was
the site for an
all-community
Thanksgiving Service
during
which a new pipe organ
was dedicated
This one-manual
organ
is unusually designed
so that the
keyboard can be divided
to bring two
ranks of pipes into play
MUSIC, AND THE PRESENT
CONGREGATION
The present priest
is Father
William Padavick. Music Director is John Metzger.
Hymns with accompaniment are sung from Missalettes in the pews.
Some favorite hymns are
"Eagle's Wings" "Gentle Woman"
and
"Let there be peace on earth"
The
Lost Tribes of Israel
the ten northern tribes exiled by Assyria in 722 BC
are
prophesied to be gathered and restored,
receiving the gift of salvation in
the last days
This restoration includes the
spiritual reunion of Israel with Christ
and the inclusion of
both
scattered Israelites and Gentiles
in a
"full number" of saved believers
Matthew 5:17
"Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them" (NIV).
Part of the Sermon on the Mount,
Jesus clarifies his mission is to complete the purpose of the Old Testament law and prophecies, not discard them.
Jesus fulfills the law by living a perfect life, embodying the
TRUE
spirit of the law,
and completing the
messianic prophecies that pointed to him.
The
Law and The Prophets
Refers to the entire Hebrew Bible (Torah and prophetic writings).
"Abolish" (katalysai):
Means to break down, destroy, or nullify.
"Fulfill" (plerosai):
Means to
complete, fill to the top,
or bring to
its intended goal
The Levites, descendants of
Jacob’s son Levi,
were selected to serve G‑d in the
Holy Temple
Most served in peripheral roles, playing music, opening and closing the gates, and standing guard. In the case of the portable Tabernacle (which preceded the Holy Temple in Jerusalem), they were responsible for packing up, transporting, and reconstructing the Tabernacle whenever the Israelites traveled to a new camp.
The most sacred tasks, including bringing the sacrifices, were reserved for the kohanim (priests), descendants of Aaron, brother of Moses.
How Was Levi Selected?
Originally, the firstborn sons were to have
been the priests.
When G‑d spared the Jewish firstborns
in Egypt,
He “acquired” them and designated them
for this special role
When the Jewish people made and worshipped a golden calf after the giving of the Torah on Mount Sinai, the only tribe that did not participate was Levi. At this time, the firstborns lost their special status, and it was transferred to the Levites.
In truth, however, the Levites were special from beforehand. Even during the Egyptian bondage, they were exempt from the crushing labor and permitted to devote themselves to spiritual pursuits, providing the rest of the Israelites with much needed encouragement and a strong moral compass.
Why Didn’t Pharaoh Enslave the Tribe of Levi?
How Were the Levites Divided?
Levi had three sons, Gershon, Kehot, and Merari. When transporting the Temple, each clan had different duties.
Kehot would transport the Holy Ark and other accouterments, Gershon carried the curtains,
Merari carried the beams, sockets, and bars.
In later generations, as the population grew, the Levites were divided into 24 mishmarot (guards). Each group served one week in the Temple before relinquishing their place to the next mishmar in the roster.
The PriestsAaron’s descendants had their own set of duties, honors, and responsibilities. Expected to be ready to serve in the Temple at a moment’s notice, they were forbidden to drink too much wine, defile themselves by coming into contact with corpses, or marry certain women.
In the Temple, they had their own uniform: a linen tunic, turban, and trousers, and a colorful sash.
The priests were given the mitzvah to bless the people of Israel using a special formula, which is still done today.
The Priestly Blessing
In every generation, there was a High Priest (Kohen Gadol), heir to Aaron, who was tasked with performing the most sacred Temple duties. His uniform comprised eight garments, richly woven of golden thread, and adorned with gems. On Yom Kippur, he performed the most sacred service, which included entering the Holy of Holies where the Ark of the Covenant was housed.
The High Priest in Jewish Tradition
How the Levites LivedWhere Did They Live? When Israel was apportioned among the 12 Tribes, the Levites were not given any land of their own. Instead they lived in certain towns scattered all over Israel. Many of these were designated as cities of refuge, where people accused of manslaughter could live, safe from vengeful relatives of the victim, and be inspired by the devout Levites to become more caring and spiritual.
Cities of Refuge Demystified
Priestly Gifts: With no land of their own, the Levites were not able to farm. Additionally, their Temple duties may have prevented them from investing themselves in working a trade. They were supported through a system of tithes and other “gifts” outlined in the Torah. Every Jewish farmer gave maaser, a tenth of his produce, to the Levite, and terumah, a smaller amount, to a kohen. The kohanim would also receive portions of the animals and meal offerings brought to the Temple.
Levites TodayUnique Family Names: Many Jewish families treasure the fact that they are of Levite or kohen heritage (following a direct line of males). Levine, Levy, Segal, Horowitz, and their various iterations are all trademark Levi surnames. Cohen, Kagan, Katz, and Azulay are some examples of common kohen names. It is important to note, however, that many people of kohen or Levite ancestry do not have surnames that reflect this aspect of their ancestry, and many people with these last names don’t have a tradition indicating that they are Levites.
Special Observances: In the absence of the Temple and most tithes, the Levites live pretty much the same as other Jews. There are some key things to keep in mind.
As a mark of honor, it is customary that the first aliyah
(being called to the Torah)
is given to a kohen and the second is given to a Levite
When they are called up, the words HaKohen or HaLevi are appended to their Hebrew names.
The male kohen is still to avoid contact with the body of a deceased person, unless it is immediate family. This includes not going to cemeteries or funerals, except of those of his immediate family.
The kohanim bless the congregation with the priestly blessing. The widespread custom in the Diaspora is to do this only on holidays. In Israel, however, many do this on a daily basis. Before the blessing, the Levites wash the hands of the kohanim.
The kohanim (but not other Levites) can only marry certain women (read: Kohen Marriages)
(Chabad Perspective)
Role in Temple & Today: Historically, Levites transported the Tabernacle, served as musicians, and guarded the Temple. Today, a Levite is given the second Aliyah (call-up) to the Torah reading.
No Land Allocation: Unlike other tribes, Levites were not given a specific territory in Israel, but resided in designated cities scattered among other tribes, often acting as spiritual guides.
Separation and Holiness
They were exempt from Egyptian slavery because
they were devoted to
Torah study and spiritual pursuits, notes Chabad.org.
Distinction from Kohanim: While Kohanim are descendants of Aaron (a Levite), the term "Levite" usually refers to non-Kohen male descendants of Levi.
Spiritual "Levite": Chabad Mineola notes that Maimonides taught that anyone—regardless of birth—who feels inspired to dedicate their life to serving God and understanding spirituality can be considered "as a Levite".
Current Status:
While many tribal identities were lost, many individuals maintain their status as Levites through family tradition, often reflected in surnames like "Halevi," "Levine," or "Levy,"
Everyone a Levite
Despite the importance placed on the Levite lineage, it is important to note that anyone can accomplish greatness, and that G‑d is equally accessible to all. In the words of Maimonides:
Not only the tribe of Levi [was chosen by G‑d], but any human, man or woman, who is spiritually motivated and has the intellectual understanding to set himself aside and stand before G‑d to serve Him and minister to Him and to know G‑d, proceeding justly as G‑d made him, removing from his neck the burden of the many plans people pursue, he is sanctified as holy of holies and G‑d will be his portion and heritage forever…
Why Israel?
The main natural water source in Israel is the Sea of Galilee, or the Kinneret, as they call it here. Along with water from Mount Hermon, the Kinneret is the main source of the Jordan River, which flows into the Dead Sea.
(‘Kinneret’ means stringed instrument – the sea is so-called because of its shape resembling David’s harp).
The only way this natural reservoir can serve the entire country is if it is continually replenished… from the sky. The reason God chose Israel as his own specifically designated property for his people was due to this fact. Israel is by nature utterly dependent on “the heavens” in a very real and practical way.
Surrounding Israel are nations who have their own flowing water sources—Egypt has the Nile, and the Euphrates serves the Mesopotamian basin, but Israel has no such permanent and reliable source of water. Civilizations quickly sprung up around the rivers that could sustain life, but God led his people to a land where they would be utterly at the mercy of the skies… and therefore completely dependent on the one who can make it rain.
Rain as a sign of blessingSeveral times in the Old Testament, God had his prophets effectively seal up the heavens at his bidding, and again they would say the word, and God would send rain. Drought was a punishment, and rain a blessing. It was a strong way of getting Israel’s attention. Here are a few passages from the Bible which show this very clearly:
“The land you are entering to take over is not like the land of Egypt, from which you have come, where you planted your seed and irrigated it by foot as in a vegetable garden. But the land you are crossing the Jordan to take possession of is a land of mountains and valleys that drinks rain from heaven.
“It is a land the LORD your God cares for; the eyes of the LORD your God are continually on it from the beginning of the year to its end. So if you faithfully obey the commands I am giving you today—to love the LORD your God and to serve him with all your heart and with all your soul— then I will send rain on your land in its season, both autumn and spring rains, so that you may gather in your grain, new wine and olive oil. I will provide grass in the fields for your cattle, and you will eat and be satisfied. Be careful, or you will be enticed to turn away and worship other gods and bow down to them. Then the LORD’s anger will burn against you, and he will shut up the heavens so that it will not rain and the ground will yield no produce, and you will soon perish from the good land the LORD is giving you.” Deuteronomy 11:10-17
“The LORD will open the heavens, the storehouse of his bounty, to send rain on your land in season and to bless all the work of your hands. You will lend to many nations but will borrow from none.” Deuteronomy 28:12
“Yet he has not left himself without testimony: He has shown kindness by giving you rain from heaven and crops in their seasons; he provides you with plenty of food and fills your hearts with joy.” Acts 14:17
Look upAs John Piper says in his book on fasting, A Hunger For God; “The people of God are often called to go without the ordinary means of life.” Things that come naturally and without thought for most of the world’s population become a matter of trust and dependence, created to be as such by God. In stopping the natural things that we take for granted, God causes us to look up to him and to depend upon him to meet our needs.
God creates the need for faith where there is none necessary in the ordinary.
Consider how the natural matter of having children was such a belaboured and bewailed affair for so many in the line of the Messiah, and how it was transformed into something supernatural—for Sarah, for Rebecca, and for Rachel—and you’ll see what I mean.
And so God has placed his people in a dry and dusty land with no reliable source of water so that they must look up to the skies, to the one who can make it rain. He did it on purpose. He loves his children to depend upon him and his provision, rather than taking the natural for granted and relying on their own abilities to cope. He wanted them to have to come to him and talk to him.
In short, he wanted relationship with them.
The righteous and the unrighteous“But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.” (Matthew 5:44-45)
Jesus reminds us that God is merciful to everyone, regardless of their behavior. How many times does he protect and deliver his people, Israel, even in their sin? And how extreme is his kindness to die for us while we were still sinners? Even though God set up the rain-as-blessing system, he still has compassion on the people of the land, even in their sin, idolatry, and rebellion. All the people of this land.
Praise God for the rain that is falling here in Israel, on the righteous and the unrighteous, and pray for a spiritual downpour too—for the changing of hearts and lives. Pray specifically that people would look upwards to God for help, and come to know that they can have a wonderful relationship with him through his
Messiah, Yeshua—the source of living water.
From the
blood on the doorposts
to
a blameless sacrifice,
how
does it all connect
To Yeshua?
This
conversation uncovers
it all!
A rainbow is an
arc
of colors
violet (40°) to red (42°)—formed by sunlight refracting and reflecting inside water droplets. It appears as a circular arc because sunlight hits rain at a specific 42-degree angle relative to the observer's eye, creating a cone-shaped spectrum centered on the viewer's shadow.
Color Spectrum:
The colors appear in a strict order, with red on the outer edge (42° angle) and violet on the inner edge (40° angle).
"Upside-Down Rainbow"
A circumzenithal arc (CZA) is a distinct phenomenon that looks like an inverted rainbow, caused by sunlight refraction through ice crystals in clouds.
Visible Factors:
No two people see the same rainbow; each person's view depends on their specific position relative to the rain and sun
Why It's an Arc:
Rainbows are actually full circles, but the ground interrupts them, making them appear as arcs. The center of the circle is directly opposite the sun, known as the anti-solar point.
Jesus sweating droplets of blood occurred in the
Garden of Gethsemane,
not directly on the cross, as described in
Luke 22:44
when he was in
extreme agony
This rare medical phenomenon,
known
as hematidrosis,
occurs when severe stress
causes
capillary blood vessels
feeding
sweat glands to break,
causing
sweat to contain blood
Key Details About
Jesus's Bleeding
Location/Context: The Bible notes this occurrence in Gethsemane before his arrest, as he contemplated the suffering of the crucifixion.
Medical Interpretation: Scholars indicate this suggests a state of extreme psychological anguish and physical strain.
Biblical Evidence: Luke, often identified as a physician, describes the sweat as "like great drops of blood falling to the ground".
Crucifixion Bleeding: While the bloody sweat was in the garden, he later bled heavily from wounds on the cross, including his brow (thorns), back (flogging), hands, feet, and side
In the King James Version (KJV), "son of perdition" refers specifically to Judas Iscariot in John 17:12, where Jesus calls him the only one "lost" among his followers to fulfill scripture. The term means "man doomed to destruction" or "doomed to eternal damnation," highlighting Judas's preordained role and tragic, irredeemable fate.
Judas as the
"Son of Perdition"
Other Usage: The same phrase is used to describe the "man of sin" or Antichrist in 2 Thessalonians 2:3, highlighting a similar connection to destructive betrayal and spiritual destruction.
GotQuestions.org +6
Context in John 17:12: Jesus, in His High Priestly Prayer, says: "...none of them is lost, but the son of perdition; that the scripture might be fulfilled".
Meaning: It signifies a person devoted to ruin, perdition (hell), or destruction. It indicates that Judas was the one destined to perish spiritually.
Judas, who was one of the twelve, chose the path of betrayal, fulfilling prophecy (such as Psalm 41:9).
This title demonstrates the gravity of his sin, as he was entrusted with ministry but worked under Satan's influence.Note: While Judas is the only human explicitly called the "son of perdition" in the Gospels, the term also applies
to the
Antichrist in prophecy,
Matthew 27:5 is the primary verse documenting
Judas's suicide
Remorse:
Judas
returned the 30 pieces
of silver,
confessing
he had betrayed
"innocent blood."
Action
He "went away and hanged himself."
Symbolism
For a Jewish audience,
hanging
was a sign of being accursed
(Deuteronomy 21:23)
Judas's end
is often contrasted with that
of
the Apostle Peter
While both betrayed or denied Jesus,
Peter experienced
"godly sorrow"
leading to repentance and restoration,
whereas Judas experienced
"worldly sorrow"
leading to despair and self-destruction
Stovall Weems
Stand for truth and prepare for what's coming
Hailey's Law,
proposed by Beau Buzbee,
the father
of a teenage girl from Fishers
who was killed
after
meeting an online predator,
would create a Pink Alert for high-risk youth
in Indiana.
If approved by lawmakers, his proposal also would
mandate online safety
education
in schools,
and increase penalties for first-offense
groomers,
he says.
https://tinyurl.com/28h4fpdp
WHO
has believed our report.
And to whom
is the arm of the LORD
revealed?
The Word Brings Salvation
(Isaiah 65:1–16)
Brothers, my heart’s desire and prayer to God for the Israelites is for their salvation.
For I testify
about them that they are zealous for God,
but not on
the basis of knowledge
Because they were ignorant of
God’s righteousness and sought to establish
their own,
they did
not submit to
God’s righteousness
For
Christ is the end of the law,
to bring righteousness to
everyone
who believes
"And so all Israel shall be saved"
(Romans 11:26)
is a pivotal
Pauline prophecy indicating that
after the
"fullness of the Gentiles"
comes in,
the nation of Israel will
be delivered,
turn from ungodliness, and be saved,
fulfilling God's covenant
"Greater love has no one than this:
to lay down
one’s life for one’s friends"
(John 15:13)
is a profound biblical quote emphasizing supreme sacrifice, often highlighting
Jesus’ death for humanity
or heroic
self-sacrifice in daily life,
such as
prioritizing others' needs
over personal
gain or protecting them
Loving your neighbor as yourself is considered the fulfillment of the law and the prophets because it summarizes the ethical requirements of scripture
(Romans 13:8-10).
Jesus taught that this command, paired with loving God, represents the foundation of all biblical commandments,
focusing on positive action, care, and avoiding harm
For concerning the righteousness that is by the law,
Moses writes:
“The man who does these things will live by them.”
But the
Therefore by works of the Law, not
any flesh will
be justified before Him;
for
-through the Law-
is
knowledge of sin
Righteousness that is by faith
says: “Do not say in
your heart,
‘Who will ascend into heaven?’
(that is, to bring Christ down)
or,
Who will descend into the Abyss?’
(that is, to bring Christ up from the dead).”
But what does it say?
“The word is near you;
it is in your mouth
and
in your heart,”
that is, the word of faith
we
are proclaiming:
that if you
confess with your mouth,
“Jesus is Lord,”
and believe in your heart
that
God raised Him
from the dead, you will be saved
He who descended is the
very One
who ascended
above
all the heavens,
in order
to fill
all things
For with your heart you believe and are justified, and with your mouth you confess and are saved.
It is just as the Scripture says:
“Anyone who believes in Him will
never
be put to shame.”
For there is no difference between Jew and Greek:
The same Lord is Lord of all, and gives richly to all who call on Him,
for,
“Everyone who calls
on the
Name of the Lord
will be saved.”
How then can they call on the One in whom they have not believed?
And how can they believe in the
One
of whom
they have not heard?
This they said,
tempting him,
that they might have to
accuse him
But Jesus stooped
down,
and with his finger
wrote on the ground,
as though he heard them not
And how can they hear without someone
to preach?
And how can they preach unless
they are sent?
Therefore
Jesus said to him,
"Unless you people see signs and wonders, you will never believe."
Jesus
answered and said to them,
"This is the work of God, that you should
believe
in Him whom
He has sent."
As it is written:
“How
beautiful are the feet of those
who
bring Goodis News!”
But not all of them welcomed the good news.
For Isaiah says,
“Lord, who has believed our message?”
Consequently,
faith comes by hearing, and hearing
by the
word of Christ
But I ask,
did they not hear?
Indeed they did:
“Their voice
has gone out into all
the earth,
their words to the
ends
of the world.”
I ask instead, did Israel not understand?
First, Moses says:
“I will make you jealous by those who are not a nation;
I will make you
angry by a nation without understanding.”
And Isaiah boldly says:
“I was found by those who did not seek Me;
I revealed
Myself to those who did not ask for Me.”
But as for Israel he says:
All day long I have held out My hands
to a
disobedient and obstinate people
For the eyes of the
LORD
range throughout the earth
to strengthen those
whose hearts
are fully
committed to him.
You have done a foolish thing, and from
now on
you will be at war
Ask and it will be given to you; seek and
you will find;
knock and the door will be opened to you
The Death of Lazarus
At this time a man named Lazarus
was sick.
He lived in Bethany,
the village of Mary and her sister Martha.
(Mary, whose brother Lazarus was sick,
was to anoint the Lord
with perfume and wipe His feetwith her hair.)
So the sisters sent word to Jesus,
“Lord, the one You love is sick.”
When Jesus heard this,
He said,
“This sickness will not end in death.
No, it is for the glory of God,
so that the
Son of God may be glorified through it
5Now Jesus loved Martha and her sister and Lazarus. So on hearing that Lazarus was sick,
He stayed where He was for two days,
and then
He said to the disciples,
“Let us go back to Judea.”
8“Rabbi,” they replied, “the Jews just tried to stone You, and You are going back there?”
9Jesus answered, “Are there not twelve hours of daylight? If anyone walks in the daytime, he will not stumble, because he sees by the light of this world. 10But if anyone walks at night, he will stumble, because he has no light.”
11After He had said this, He told them, “Our friend Lazarus has fallen asleep, but I am going there to wake him up.”
12His disciples replied, “Lord, if he is sleeping, he will get better.” 13They thought that Jesus was talking about actual sleep, but He was speaking about the death of Lazarus.
14So Jesus told them plainly, “Lazarus is dead, 15and for your sake I am glad I was not there, so that you may believe. But let us go to him.”
16Then Thomas called Didymus said to his fellow disciples, “Let us also go, so that we may die with Him.”
Jesus Comforts Martha and Mary
17When Jesus arrived, He found that Lazarus had already spent four days in the tomb. 18Now Bethany was near Jerusalem, a little less than two milesc away, 19and many of the Jews had come to Martha and Mary to console them in the loss of their brother. 20So when Martha heard that Jesus was coming, she went out to meet Him, but Mary stayed at home.
Martha said to Jesus, “Lord, if You had been here, my brother would not have died. But even now I know that God will give You whatever You ask of Him.”
“Your brother will rise again,” Jesus told her.
Martha replied,
“I know that he will rise again in the resurrection at the last day.”
Jesus said to her,
“I am the resurrection and the life
Whoever believes in Me will live,
even though he dies.
And everyone who lives and believes in Me
will never die.
Do you believe this?”
Yes, Lord,” she answered, “I believe that You are the Christ, the Son of God, who was to come into the world.”
After Martha had said this, she went back and called her sister Mary aside to tell her, “The Teacher is here and is asking for you.” And when Mary heard this, she got up quickly and went to Him.
Now Jesus had not yet entered the village, but was still at the place where Martha had met Him.
When the Jews who were in the house consoling Mary saw how quickly she got up and went out, they followed her, supposing she was going to the tomb to mourn there.
When Mary came to Jesus and saw Him, she fell at His feet and said, “Lord, if You had been here, my brother would not have died.”
When Jesus saw her weeping, and the Jews who had come with her also weeping,
He was deeply moved in spirit and troubled.
“Where have you put him?” He asked.
“Come and see, Lord,” they answered.
Jesus wept.
Then the Jews said, “See how He loved him!”
But some of them asked, “Could not this man who opened the eyes of the blind also have kept Lazarus from dying?”
Jesus Raises Lazarus
(Acts 9:36–43)
Jesus, once again deeply moved, came to the tomb. It was a cave with a stone laid across the entrance.
Take away the stone,”
Jesus said.
“Lord, by now he stinks,” said Martha, the sister of the dead man. “It has already been four days.”
40Jesus replied, “Did I not tell you that if you believed, you would see the glory of God?”
41So they took away the stone. Then Jesus lifted His eyes upward and said, “Father, I thank You that You have heard Me. 42I knew that You always hear Me, but I say this for the benefit of the people standing here, so they may believe that You sent Me.”
43After Jesus had said this, He called out in a loud voice, “Lazarus, come out!”
44The man who had been dead came out with his hands and feet bound in strips of linen, and his face wrapped in a cloth.
“Unwrap him and let him go,” Jesus told them.
The Plot to Kill Jesus
(Matthew 26:1–5; Mark 14:1–2; Luke 22:1–2)
45Therefore many of the Jews who had come to Mary, and had seen what Jesus did, believed in Him. But some of them went to the Pharisees and told them what Jesus had done.
47Then the chief priests and Pharisees convened the Sanhedrinf and said, “What are we to do? This man is performing many signs. 48If we let Him go on like this, everyone will believe in Him, and then the Romans will come and take away both our place and our nation.”
49But one of them, named Caiaphas, who was high priest that year, said to them, “You know nothing at all! 50You do not realize that it is better for you that one man die for the people than that the whole nation perish.”
51Caiaphas did not say this on his own. Instead, as high priest that year, he was prophesying that Jesus would die for the nation, 52and not only for the nation, but also for the scattered children of God, to gather them together into one.
53So from that day on they plotted to kill Him. 54As a result, Jesus no longer went about publicly among the Jews, but He withdrew to a town called Ephraim in an area near the wilderness. And He stayed there with the disciples.
55Now the Jewish Passover was near, and many people went up from the country to Jerusalem to purify themselves before the Passover. 56They kept looking for Jesus and asking one another as they stood in the temple courts,g “What do you think? Will He come to the feast at all?” 57But the chief priests and Pharisees had given orders that anyone who knew where He was must report it, so that they could arrest Him.
Jesus the Bread of Life
22The next day, the crowd that had remained on the other side of the sea realized that only one boat had been there, and that Jesus had not boarded it with His disciples, but they had gone away alone. 23However, some boats from Tiberias landed near the place where the people had eaten the bread after the Lord had given thanks. 24So when the crowd saw that neither Jesus nor His disciples were there, they got into the boats and went to Capernaum to look for Him. 25When they found Him on the other side of the sea, they asked Him, “Rabbi, when did You get here?”
26Jesus replied, “Truly, truly, I tell you, it is not because you saw these signs that you are looking for Me, but because you ate the loaves and had your fill. 27Do not work for food that perishes, but for food that endures to eternal life, which the Son of Man will give you. For on Him God the Father has placed His seal of approval.”
28Then they inquired, “What must we do to perform the works of God?”
29Jesus replied, “The work of God is this: to believe in the One He has sent.”
30So they asked Him, “What sign then will You perform, so that we may see it and believe You? What will You do? 31Our fathers ate the manna in the wilderness, as it is written: ‘He gave them bread from heaven to eat.’
32Jesus said to them, “Truly, truly, I tell you, it was not Moses who gave you the bread from heaven, but it is My Father who gives you the true bread from heaven. 33For the bread of God is He who comes down from heaven and gives life to the world.”
34“Sir,” they said, “give us this bread at all times.”
35Jesus answered, “I am the bread of life. Whoever comes to Me will never hunger, and whoever believes in Me will never thirst. 36But as I stated, you have seen Me and still you do not believe.
37Everyone the Father gives Me will come to Me, and the one who comes to Me I will never drive away. 38For I have come down from heaven, not to do My own will, but to do the will of Him who sent Me.
39And this is the will of Him who sent Me, that I shall lose none of those He has given Me, but raise them up at the last day. 40For it is My Father’s will that everyone who looks to the Son and believes in Him shall have eternal life, and I will raise him up at the last day.”
41At this, the Jews began to grumble about Jesus because He had said, “I am the bread that came down from heaven.” 42They were asking, “Is this not Jesus, the son of Joseph, whose father and mother we know? How then can He say, ‘I have come down from heaven’?”
43“Stop grumbling among yourselves,” Jesus replied. 44“No one can come to Me unless the Father who sent Me draws him, and I will raise him up at the last day. 45It is written in the Prophets: ‘And they will all be taught by God.’e Everyone who has heard the Father and learned from Him comes to Me— 46not that anyone has seen the Father except the One who is from God; only He has seen the Father.
47Truly, truly, I tell you, he who believes has eternal life. 48I am the bread of life. 49Your fathers ate the manna in the wilderness, yet they died. 50This is the bread that comes down from heaven, so that anyone may eat of it and not die. 51I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And this bread, which I will give for the life of the world, is My flesh.”
52At this, the Jews began to argue among themselves, “How can this man give us His flesh to eat?”
53So Jesus said to them, “Truly, truly, I tell you, unless you eat the flesh and drink the blood of the Son of Man, you have no life in you. 54Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. 55For My flesh is real food, and My blood is real drink.
56Whoever eats My flesh and drinks My blood remains in Me, and I in him. 57Just as the living Father sent Me and I live because of the Father, so also the one who feeds on Me will live because of Me. 58This is the bread that came down from heaven. Unlike your fathers, who ate the manna and died, the one who eats this bread will live forever.”
Many Disciples Turn Back
(Matthew 8:18–22; Luke 9:57–62; Luke 14:25–33)
59Jesus said this while teaching in the synagogue in Capernaum. 60On hearing it, many of His disciples said, “This is a difficult teaching. Who can accept it?”
61Aware that His disciples were grumbling about this teaching, Jesus asked them, “Does this offend you? 62Then what will happen if you see the Son of Man ascend to where He was before?
63The Spirit gives life; the flesh profits nothing. The words I have spoken to you are spirit and they are life. 64However, there are some of you who do not believe.” (For Jesus had known from the beginning which of them did not believe and who would betray Him.)
65Then Jesus said, “This is why I told you that no one can come to Me unless the Father has granted it to him.”
66From that time on many of His disciples turned back and no longer walked with Him.
For there is one God and one mediator
between
God and men, the man
Christ Jesus,
Peter’s Confession of Faith
(Matthew 16:13–20; Mark 8:27–30; Luke 9:18–20)
So Jesus asked the Twelve, “Do you want to leave too?”
Simon
Peter replied,
“Lord,
to whom would we go?
You have the words of
eternal life
We believe and know that
You are the Holy One of God
Jesus answered them,
“Have I not chosen you, the
Twelve?
Yet one of you is a devil!”
He was speaking about Judas, the son of Simon Iscariot.
For although Judas was one of the Twelve, he was later
to betray Jesus
The cost of discipleship
involves a radical, total commitment to Jesus Christ, requiring self-denial, placing Him above family and personal desires, and enduring potential persecution. Key passages from Luke 14:25–33 and Matthew 16:24 illustrate this as a daily, transformative journey, not a casual commitment, where believers must be willing to forsake all to follow Him
Faith, belief, and confession constitute a unified process in Christian theology
where internal conviction
leads to
outward proclamation
Belief (heart conviction) generates faith,
which is then
solidified and expressed through
the confession
(verbal agreement/public declaration)
of
Jesus as Lord
and the truths of Scripture,
resulting in
salvation and identity
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)
• 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.
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; 14:1, 22:4).
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).
Revelation 2:12-17 continues with the third of seven messages to the churches of Asia Minor (modern-day Turkey) during the apostle John’s time. Each of these messages includes a specific word to a specific church, but there are also lessons applicable to the lives of believers today. This third letter is to the believers in Pergamum (or Pergamos), which was a beautiful and art-filled city in the province of Asia built along two tributaries of the Caicus River. Pergamum was a center for the worship of Dionysus, Zeus, and other pagan gods.
The message to the Pergamene church was from the Lord Jesus Christ, specifically addressed to the “angel” (or “messenger”) of the church: “And to the angel of the church in Pergamum write: ‘These are the words of him who has the sharp, double-edged sword’” (Revelation 2:12). This was not John’s message to the believers at Pergamum; it was a message from Jesus Christ. The depiction of Jesus holding a sharp, two-edged sword refers to the Lord’s readiness to bring judgment (cf. Revelation 1:16).
First, Jesus affirms the church’s positive actions: “I know where you live—where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city—where Satan lives” (Revelation 2:13). The Pergamene believers lived in a difficult place, surrounded by pagan influences, yet they held fast to Christ’s name and did not deny Him during difficult times.
One Christian in Pergamum named Antipas is mentioned as a “faithful witness.” Church tradition says that Antipas was a physician suspected of secretly propagating Christianity. The Aesculapians (members of the medical guild) accused Antipas of disloyalty to Caesar. Upon being condemned to death, Antipas was placed inside a copper bull, which was then heated over a fire until it was red-hot.
The church was not perfect, however, and Jesus took note of their sin: “Nevertheless, I have a few things against you: You have people there who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin by eating food sacrificed to idols and by committing sexual immorality. Likewise you also have those who hold to the teaching of the Nicolaitans” (Revelation 2:14-15). The “teaching of Balaam” is explained in the context, as Christians were eating food that had been sacrificed to idols (religious compromise) and committing sexual immorality (moral compromise). The original Balaam’s deceitful work is described in Numbers 25:1-3 and Numbers 31:15-16. The Nicolaitans are mentioned only in this letter and in the letter to the Ephesian church (Revelation 2:6). They were likely a group similar to those who held the teachings of Balaam, though the exact nature of their doctrine and practice is unknown.
Jesus then issues a clarion call to repent of their sin: “Repent therefore!” (Revelation 2:16). Our Lord hates religious and moral compromise. He calls His people to live differently.
Jesus notes the judgment that would take place if the church of Pergamum did not repent: “I will soon come to you and will fight against them with the sword of my mouth” (Revelation 2:16b). The Nicolaitans and those who were teaching Balaam’s error would be destroyed, along with their followers, from the congregation at Pergamum. Jesus desires purity among His people, and we have a responsibility to remove false teachers from the church.
Jesus makes a final promise to the believers in Pergamum: “To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it” (Revelation 2:17). The three blessings are hidden manna, a white stone, and a new name. The precise explanation of these three items is disputed; however, all three blessings must concern the believer’s victorious reign with Christ, consistent with the blessings bestowed on the other six churches of Revelation 2–3. The “hidden manna” is likely an allusion to the manna hidden in the Ark of the Covenant, representative of God’s faithful presence and sustenance. The “white stone” could be a reference to the stones used for entrance into temple events in ancient times or to one of the stones on the high priest’s breastplate (Exodus 28:21), although the exact meaning of the stone is uncertain.
According to Romans 10:9-13,
salvation is attained by
believing
in
your heart
that God raised Jesus from the dead
and
confessing
with your mouth that
Jesus is Lord
This act of calling on the
Name of the Lord
is a universal promise of
deliverance
and spiritual rebirth available
to all who believe
Faith and Salvation
Heart and Mouth: True faith involves internal belief ("heart believes") and external confession ("mouth confesses").
The Promise: "Everyone who calls on the name of the Lord will be saved" (Romans 10:13, Acts 2:21).
What it Means to "Call": Calling on the name of the Lord involves recognizing Jesus as Savior and Lord, acknowledging sinfulness, and asking for his salvation, rather than just uttering his name.
Immediate Action: The Bible presents this as a prompt, accessible action—"the word is near you"—for anyone to receive salvation.
Lifelong Practice: Beyond initial salvation, calling on the Lord is a continuous, daily practice for believers to receive spiritual strength and refreshment.
Jesus, in response to the Pharisees’
question
“Who do you think you are?”
said,
“‘Your father Abraham
rejoiced at the thought of seeing my day; he saw it and was glad.’
‘You are not yet fifty years old,’
the Jews said to him, ‘and you have seen Abraham!’
‘I tell you the truth,’
Jesus answered, ‘before Abraham
was born, I am!’
At this, they picked up stones to stone him, but
Jesus hid himself, slipping away from the temple grounds”
(John 8:56–59).
The violent response of the Jews to Jesus’ “I AM” statement indicates they clearly understood what
He was declaring—that He was the
Eternal
God incarnate
Jesus
Was equating Himself
with the
"I AM" title God gave
Himself
in Exodus 3:14.
If Jesus had merely wanted to say He existed before Abraham’s time, He would have said, “Before Abraham, I was.” The Greek words translated “was,” in the case of Abraham, and “am,” in the case of Jesus, are quite different. The words chosen by the Spirit make it clear that Abraham was “brought into being,” but
Jesus existed eternally
(see John 1:1).
There is no doubt that the Jews understood what He was saying because they took up stones to kill Him for making Himself equal with God (John 5:18). Such a statement, if not true, was blasphemy and the punishment prescribed by the Mosaic Law was death (Leviticus 24:11–14). But Jesus committed no blasphemy; He was and is God, the second Person of the Godhead, equal to the Father in every way.
Jesus used the same phrase “I AM” in seven declarations about Himself. In all seven, He combines I AM with tremendous metaphors which express His saving relationship toward the world. All appear in the book of John. They are I AM the Bread of Life (John 6:35, 41, 48, 51); I AM the Light of the World (John 8:12); I AM the Door of the Sheep (John 10:7, 9); I AM the Good Shepherd (John 10:11,14); I AM the Resurrection and the Life (John 11:25); I AM the Way, the Truth and the Life (John 14:6); and I AM the True Vine (John 15:1, 5).
In the Gospel of John, Jesus makes seven statements beginning with the words I am. Each of these “I am” proclamations furthers our understanding of Jesus’ ministry in the world. They also link Jesus to the Old Testament revelation of God.
In the Old Testament, God revealed His name to Moses:
“I AM WHO I AM
This is what you are to say to the Israelites: ‘I AM has sent me to you’” (Exodus 3:14). Thus, in Judaism, “I AM” is unquestionably understood as a name for God. Whenever Jesus made an “I am” statement in which He claimed attributes of deity, He was identifying Himself as God.
Here are the seven metaphorical
“I Am”
statements found
in
John’s Gospel
“I am the bread of life” (John 6:35, 41, 48, 51). In this chapter, Jesus establishes a pattern that continues through John’s gospel—Jesus makes a statement about who He is, and He backs it up with something He does. In this case, Jesus states that He is the bread of life just after He had fed the 5,000 in the wilderness. At the same time, He contrasts what He can do with what Moses had done for their ancestors: “Your ancestors ate the manna in the wilderness, yet they died. But here is the bread that comes down from heaven, which anyone may eat and not die” (verses 49–50).
“I am the light of the world” (John 8:12; 9:5). This second of Jesus’ “I am” statements in John’s gospel comes right before He heals a man born blind. Jesus not only says He is the light; He proves it. Jesus’ words and actions echo Genesis 1:3, “And God said, ‘Let there be light,’ and there was light.”
“I am the door” (John 10:7 and 9, ESV). This “I am” statement stresses that no one can enter the kingdom of heaven by any other means than Christ Himself. Jesus’ words in this passage are couched in the imagery of a sheepfold. He is the one and only way to enter the fold. “Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber” (verse 1, ESV).
“I am the good shepherd” (John 10:11, 14). With this “I am” statement, Jesus portrays His great love and care. He is the One who willingly protects His flock even to the point of death (verses 11 and 15). When Jesus called Himself the good shepherd, He unmistakably took for Himself one of God’s titles in the Old Testament: “The Lord is my shepherd” (Psalm 23:1).
“I am the resurrection and the life” (John 11:25). Jesus made this “I am” statement immediately before raising Lazarus from the dead. Again, we see that Jesus’ teaching was not just empty talk; when He made a claim, He substantiated it with action. He holds “the keys of death and the grave” (Revelation 1:18, NLT). In raising Lazarus from the dead, Jesus showed how He can fulfill Yahweh’s promise to ancient Israel: “[God’s] dead shall live; their bodies shall rise” (Isaiah 26:19, ESV). Apart from Jesus, there is neither resurrection nor eternal life.
“I am the way and the truth and the life” (John 14:6). This powerful “I am” statement of Christ’s is packed with meaning. Jesus is not merely one way among many ways to God; He is the only way. Scripture said that “The very essence of [God’s] words is truth” (Psalm 119:160, NLT), and here is Jesus proclaiming that He is the truth—confirming His identity as the Word of God (see John 1:1, 14). And Jesus alone is the source of life; He is the Creator and Sustainer of all life and the Giver of eternal life.
“I am the true vine” (John 15:1, 5). The final metaphorical “I am” statement in the Gospel of John emphasizes the sustaining power of Christ. We are the branches, and He is the vine. Just as a branch cannot bear fruit unless it is joined in vital union with the vine, only those who are joined to Christ and receive their power from Him produce fruit in the Christian life.
There are two more “I am” statements of Jesus in the Gospel of John. These are not metaphors; rather, they are declarations of God’s name, as applied by Jesus to Himself. The first instance comes as Jesus responds to a complaint by the Pharisees. “I tell you the truth,” Jesus says, “before Abraham was born, I am!” (John 8:58, NLT). The verbs Jesus uses are in stark contrast with each other: Abraham was, but I am. There is no doubt that the Jews understood Jesus’ claim to be the eternal God incarnate, because they took up stones to kill Him (verse 59).
The second instance of Jesus applying to Himself the name I AM comes in the Garden of Gethsemane. When the mob came to arrest Jesus, He asked them whom they sought. They said, “Jesus of Nazareth,” and Jesus replied, “I am he” (John 18:4–5). Then something strange happened: “When Jesus said, ‘I am he,’ they drew back and fell to the ground” (verse 6). Perhaps explaining the mob’s reaction is the fact that the word he has been provided by our English translators. Jesus simply said, “I am.” Applying God’s covenant name to Himself, Jesus demonstrated His power over His foes and showed that His surrender to them was entirely voluntary (see John 10:17–18; 19:11).
Jesus asked a lot of questions. Query was one of His favorite teaching tools. One of the questions Jesus put to the disciples was “Who do you say that I am?” (Luke 9:20). This question drew out a response that is instructive to all of us.
The context of Jesus’ question “Who do you say that I am?” is important: “Once when Jesus was praying in private and his disciples were with him, he asked them, ‘Who do the crowds say I am?’
“They replied, ‘Some say John the Baptist; others say Elijah; and still others, that one of the prophets of long ago has come back to life.’
“‘But what about you?’ he asked. ‘Who do you say I am?’
“Peter answered, ‘God’s Messiah’” (Luke 9:18–20). Parallel accounts are found in Matthew 16 and Mark 8.
Matthew relates that Peter did more than just identify Jesus as the Christ; he also proclaimed Jesus’ divine nature: “You are the Messiah, the Son of the living God” (Matthew 16:16).
Jesus’ question “Who do you say I am?” was not a sign of ignorance; He knew all things, including what was on the disciples’ minds. The question was also not motivated by some type of self-conceit or vanity; Jesus did not preen, and He had no desire to fish for compliments. Rather, His question was aimed at provoking the disciples to consider their level of faith. The immediate results of His question make it clear why He asked them what He did.
Jesus began the conversation by asking a related question: “Who do the crowds say I am?” (Luke 9:18). In response, the disciples related the various things they had heard: the opinions included several personages come back to life, pointing to the fact that the crowds viewed Jesus as someone special. But the crowds’ guesses were all wrong. So Jesus directs the question to the disciples themselves: “Who do you say that I am?” In other words, are you following the crowd? Are you sticking with the conventional wisdom about Me? Or do you have another, more insightful answer? What do you really think?
Peter then speaks up. In answer to the question, Peter affirms his belief that Jesus was the long-awaited Messiah and, more than that, the Son of God. By this time, the disciples had seen many miracles, including the raising of a widow’s son in Nain, the calming of a storm, the casting out of many demons from a man in the Gerasenes, and the feeding of 5,000.
The disciples knew
that
Jesus was more than
a prophet;
He was absolutely
unique;
He was, in fact, God in
the flesh
In response to Peter’s declaration, Jesus expresses the blessedness of his faith: “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven” (Matthew 16:17). God, in His grace, had opened the disciples’ eyes to see Jesus for who He truly was.
So Jesus asks the question “Who do you say that I am?” and He receives the correct (divinely inspired) response from Peter. This marks a turning point in Jesus’ teaching ministry with His disciples. Starting then, the Lord gives His disciples additional information, as shocking as it was for them to hear: “From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, the chief priests and the teachers of the law, and that he must be killed and on the third day be raised to life” (Matthew 16:21).
Jesus had refrained from telling His disciples about His death and resurrection until they had reached an important milestone: namely, that their faith had grown to the extent that they could express their conviction that Jesus was the Son of God. How the disciples handled the additional information of Jesus’ death would depend on who they believed Jesus to be. Knowing that He is the Son of God, they should be able to trust Him—even to the point of accepting His death (and resurrection) without being shaken.
Unfortunately, the disciples had a hard time processing what Jesus was now telling them, as evidenced in Peter’s response (Matthew 16:22–23). Even having faith in Jesus as the divine Son of God, the disciples were thrown into confusion at the prediction of Jesus’ death and resurrection (see Mark 9:32).
Jesus’ question “Who do you say that I am?” is a good example of one of His teaching methods. Asking a question demands engagement, promotes thinking, and draws out a considered response. Jesus’ question and subsequent teaching also illustrate the progressive nature of God’s revelation and our need for growing in faith. Throughout history, God has revealed His message gradually, starting in Genesis and continuing through the close of the canon. He did not reveal any more than mankind needed or was capable of receiving at any given time. Also, Jesus’ delay in introducing the subject of His death and resurrection suggests that the disciples’ faith needed to mature to the point that they could hear and understand. All of us are called to grow in our faith. There is always more to know of Christ. “Therefore let us move beyond the elementary teachings about Christ and be taken forward to maturity” (Hebrews 6:1).
The story of Peter’s threefold denial of Christ is found in all four Gospel accounts: Matthew 26:69–74, Mark 14:66–72, Luke 22:55–62, and John 18:15–18, 25–27. But why would the chief of the disciples deny even knowing Him? There were two main reasons why Peter denied Jesus: weakness and fear.
Peter’s denial was based partially on weakness, the weakness born of human frailty. After the Last Supper, Jesus took His disciples to the Garden of Gethsemane to await His arrest. He told them to stay awake and pray while He went off to pray alone. When He returned to them, He found them sleeping. He warned Peter to stay awake and pray because, although his spirit might be willing, his flesh was weak. But he fell asleep again, and, by the time the soldiers had come to arrest Jesus, it was too late to pray for the strength to endure the ordeal to come. No doubt his failure to appropriate the only means to shore up his own weakness—prayer—occurred to him as he was weeping bitterly after his denials. But Peter learned his lesson about being watchful, and he exhorts us in 1 Peter 5:8, “Be on the alert, because your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.” Peter’s weakness had caused him to be “devoured” momentarily as he denied his Lord because he hadn’t been prepared through prayer and he underestimated his own weakness.
A second reason for Peter’s failure was fear. To his credit, although all the others had fled (Mark 14:50), Peter still followed Jesus after His arrest, but he kept his distance so as not to be identified with Him (Mark 14:54). There’s no question that fear gripped him. From the courtyard, he watched Jesus being falsely accused, beaten, and insulted (Mark 14:57–66). Peter was afraid Jesus would die, and he was fearful for his own life as well. The world hated Jesus, and Peter found that he was not prepared to face the ridicule and persecution that Jesus was suffering. Earlier, Jesus had warned His disciples as well as us today, “If the world hates you, keep in mind that it hated me first” (John 15:18; cf. Matthew 24:9). Peter quickly found he wasn’t nearly as bold and courageous as he had proclaimed, and in fear he denied the One who had loved him.
We might well wonder why Jesus allowed Peter to fail so miserably and deny his Lord three times that night. Jesus revealed to Peter that Satan had asked for permission to sift Peter like wheat (Luke 22:31). Jesus could have easily protected Peter and not allowed Satan to sift him, but Jesus had a higher goal. He was equipping Peter to strengthen his brothers (Luke 22:32). Not only did Peter strengthen the other disciples, but he became the pillar of the early church in Jerusalem, exhorting and training others to follow the Lord Jesus (Acts 2). And he continues to this day to strengthen us through his epistles, 1 and 2 Peter. As with all our failures, God used Peter’s many failures, including his three denials of Christ, to turn him from Simon, a common man with a common name, into Peter, the Rock.
Herod’s temple, destroyed along with the rest of Jerusalem by the Romans in AD 70, contained four separate “courts,” separated from one another and each designed for a different purpose: the Court of the Gentiles, the Court of the Women, the Court of Israel (or the Court of Men), and the Court of Priests. The Court of the Gentiles is referred to as “the outer court” in Revelation 11:2.
The Court of the Gentiles was the outermost courtyard and the only area of the temple where non-Jews were allowed. As its name implies, the Court of the Gentiles was accessible to Gentiles, foreigners, and those who were considered impure. There, worshippers could mill about, exchange money, and even buy animals for sacrifices. It was from the Court of the Gentiles that Jesus, on two occasions (John 2:13–17; Matthew 21:12–13), drove out the money changers, declaring, “It is written, ‘My house shall be called a house of prayer,’ but you make it a den of robbers” (Matthew 21:13). The Court of the Women, the only area of the temple complex in which women could worship, contained the poor boxes. One of these boxes was where the poor widow offered her two mites (Luke 21:1–4). Ceremonially clean Jewish men could enter the Court of Israel, and the Court of Priests, where the altar stood, was accessible only to Levitical priests.
Non-Jews were allowed to enter the Court of the Gentiles, but they were forbidden to go any farther than the outer court. The inner temple courtyards were enclosed by a balustrade, and at the entrances to it notices were posted in both Greek and Latin, warning foreigners and uncircumcised persons that crossing into one of the other courtyards was punishable by death. One of those ancient notices is now on display in a museum in Istanbul. On Paul’s last visit to Jerusalem, some Jews stirred up a crowd and grabbed Paul in the temple, alleging that he had taken Trophimus, a Gentile, into one of the forbidden courtyards (Acts 21:27–29). Paul was innocent of the charge, but the mob beat him with the intent to kill him; it was the quick action of a Roman garrison commander that preserved Paul’s life on that occasion (verses 30–34).
The Parable of the Good Samaritan is precipitated by and in answer to a question posed to Jesus by a lawyer. In this case the lawyer would have been an expert in the Mosaic Law and not a court lawyer of today. The lawyer’s question was, “Teacher, what shall I do to inherit eternal life?" (Luke 10:25). This question provided Jesus with an opportunity to define what His disciples’ relationship should be to their neighbors. The text says that the scribe (lawyer) had put the question to Jesus as a test, but the text does not indicate that there was hostility in the question. He could have simply been seeking information. The wording of the question does, however, give us some insight into where the scribe’s heart was spiritually. He was making the assumption that man must do something to obtain eternal life. Although this could have been an opportunity for Jesus to discuss salvation issues, He chose a different course and focuses on our relationships and what it means to love.
Jesus answers the question using what is called the Socratic method; i.e., answering a question with a question: “He said to him, ‘What is written in the law? What is your reading of it?’" (Luke 10:26). By referring to the Law, Jesus is directing the man to an authority they both would accept as truth, the Old Testament. In essence, He is asking the scribe, what does Scripture say about this and how does he interpret it? Jesus thus avoids an argument and puts Himself in the position of evaluating the scribe’s answer instead of the scribe evaluating His answer. This directs the discussion towards Jesus’ intended lesson. The scribe answers Jesus’ question by quoting Deuteronomy 6:5 and Leviticus 19:18. This is virtually the same answer that Jesus had given to the same question in Matthew 22 and Mark 12.
In verse 28, Jesus affirms that the lawyer’s answer is correct. Jesus’ reply tells the scribe that he has given an orthodox (scripturally proper) answer, but then goes on in verse 28 to tell him that this kind of love requires more than an emotional feeling; it would also include orthodox practice; he would need to “practice what he preached.” The scribe was an educated man and realized that he could not possibly keep that law, nor would he have necessarily wanted to. There would always be people in his life that he could not love. Thus, he tries to limit the law’s command by limiting its parameters and asked the question “who is my neighbor?” The word “neighbor” in the Greek means “someone who is near,” and in the Hebrew it means “someone that you have an association with.” This interprets the word in a limited sense, referring to a fellow Jew and would have excluded Samaritans, Romans, and other foreigners. Jesus then gives the parable of the Good Samaritan to correct the false understanding that the scribe had of who his neighbor is, and what his duty is to his neighbor.
The Parable of the Good Samaritan tells the story of a man traveling from Jerusalem to Jericho, and while on the way he is robbed of everything he had, including his clothing, and is beaten to within an inch of his life. That road was treacherously winding and was a favorite hideout of robbers and thieves. The next character Jesus introduces into His story is a priest. He spends no time describing the priest and only tells of how he showed no love or compassion for the man by failing to help him and passing on the other side of the road so as not to get involved. If there was anyone who would have known God’s law of love, it would have been the priest. By nature of his position, he was to be a person of compassion, desiring to help others. Unfortunately, “love” was not a word for him that required action on the behalf of someone else.
The next person to pass by in the
Parable of the Good Samaritan
is a Levite,
and he does exactly what
the priest did:
he passes by
without
showing any compassion.
Again,
he would have known the law,
but he also failed
to show the injured man
compassion
The next person to come by is the Samaritan, the one least likely
to have
shown compassion for the man
Samaritans were considered a low class of people by the Jews
since they had
intermarried with non-Jews and did not keep all the law
Therefore, Jews would have nothing to do with them.
We do not know
if the
injured man was a
Jew or Gentile,
but it made no difference to
the Samaritan;
he did not consider
the man’s
ethnicity or religion
The “Good Samaritan” saw only
a person in
dire need of assistance,
and assist him he did,
above
and beyond the minimum
required
He dresses
the man’s wounds
with wine
(to disinfect)
and oil
(to sooth the pain)
But he was
pierced for our transgressions,
he was
crushed for our iniquities;
the
punishment that
brought
us peace was on him,
and by
his wounds
we are healed
He puts the man on his animal and takes him to an inn for a time of healing and pays the innkeeper with his own money. He then goes beyond common decency and tells the innkeeper to take good care of the man, and he would pay for any extra expenses on his return trip. The Samaritan saw his neighbor as anyone who was in need.
Because the good man was a Samaritan, Jesus is drawing a strong contrast between those who knew the law and those who actually followed the law in their lifestyle and conduct.
Jesus now asks the lawyer if he can apply the lesson to his own life with the question
“So which of these three
do you
think was neighbor
to him
who fell among the thieves?"
(Luke 10:36).
Once again, the lawyer’s answer is telling of his personal hardness of heart.
He cannot bring himself to say the word “Samaritan”; he refers to the “good man” as “he who showed mercy.” His hate for the Samaritans (his neighbors) was so strong that he couldn’t even refer to them in a proper way. Jesus then tells the lawyer to “go and do likewise,” meaning that he should start living what the law tells him to do.
By ending the encounter in this manner, Jesus is telling us to follow the Samaritan’s example in our own conduct; i.e., we are to show compassion and love for those we encounter in our everyday activities.
We are to love others (vs. 27) regardless of their ethnicity or religion; the criterion is need.
If they need and we have the supply, then we are to give generously and freely, without expectation of return. This is an impossible obligation for the lawyer, and for us. We cannot always keep the law because of our human condition; our heart and desires are mostly of self and selfishness.
When left to our own, we do the wrong thing, failing to meet the law. We can hope that the lawyer saw this and came to the realization that there was nothing he could do to justify himself, that he needed a personal savior to atone for his lack of ability to save himself from his sins.
Thus, the lessons of the Parable of the Good Samaritan are three-fold: (1) we are to set aside our prejudice and show love and compassion for others. (2) Our neighbor is anyone we encounter; we are all creatures of the creator and we are to love all of mankind as Jesus has taught. (3) Keeping the law in its entirety with the intent to save ourselves is an impossible task; we need a savior, and this is Jesus.
There is another possible way to interpret the Parable of the Good Samaritan, and that is as a metaphor. In this interpretation the injured man is all men in their fallen condition of sin. The robbers are Satan attacking man with the intent of destroying their relationship with God.
The lawyer is mankind without the true understanding of God and His Word.
The priest is religion in an apostate condition.
The Levite is legalism that instills
prejudice
into the hearts of believers
The Samaritan is Jesus who provides
the way
to spiritual health
the teaching of the Parable of the
Good Samaritan
is simply a lesson on
what it means to
love one’s neighbor
"Greater love has no one than this: to lay down one's life for one's friends" (John 15:13), representing the ultimate act of sacrifice and selfless love. This phrase highlights that true love is action-oriented, choosing to sacrifice personal comfort or life for the well-being of others, modeled by Jesus Christ.
Peter’s threefold denial of Jesus ("failure") contrasted with his later restoration, where Jesus asks him to feed His sheep, highlights the shift from human affection (phileo) to sacrificial, divine love (agape). Despite his failure, Peter is restored, moving from self-reliant pride to humble, unconditional service.
Based on Ephesians 5:25-33, husbands are called to love their wives with a sacrificial, agape-style love, modeling how Christ loved the church by giving Himself up for her. This involves prioritizing the wife’s well-being, fostering her spiritual growth, and acting with unconditional, serving devotion rather than selfishness.
The parables of the hidden treasure
and
the pearl of great price
(Matthew 13:44-46)
represent the supreme value of the
Kingdom of Heaven
A man sells everything
to buy a field
containing hidden treasure,
while a merchant sells all to buy
one invaluable pearl,
highlighting the
sacrifice
and joy required to obtain
salvation
The soldiers twisted together a crown of thorns
This phrase highlights the mockery and suffering Jesus endured. Thorns, a symbol of the curse from Genesis 3:18, represent sin and the fallen world. The soldiers' act of twisting a crown of thorns signifies the mockery of Jesus' claim to kingship, as thorns were not only painful but also a parody of a royal crown. This act fulfills the prophecy of the suffering servant in Isaiah 53:3, who was "despised and rejected by men." The crown of thorns also symbolizes Jesus bearing the curse of sin on behalf of humanity.
set it on His head
Placing the crown on Jesus' head was an act of humiliation and physical torment. The head, being the most sensitive part of the body, would have caused intense pain. This act of setting the crown on His head is reminiscent of the anointing of kings in the Old Testament, but here it is done in derision. It also foreshadows the ultimate victory of Christ, who, despite this mockery, is the true King of Kings (Revelation 19:16).
and dressed Him in a purple robe
Purple, a color associated with royalty and wealth, was used here to mock Jesus' claim to be the King of the Jews. The robe, likely a faded military cloak, was used to ridicule His kingship. This act of dressing Him in a purple robe is a stark contrast to the true majesty and glory of Christ, as seen in Revelation 1:13-16, where He is depicted in His divine splendor. The mockery of the robe also fulfills the prophecy of Psalm 22:18, where the garments of the suffering servant are divided and cast lots upon.
1. The Soldiers
Roman soldiers who were responsible for mocking and torturing Jesus before His crucifixion. They played a significant role in the events leading up to the crucifixion by physically and emotionally abusing Jesus.
2. Crown of Thorns
A painful and mocking symbol placed on Jesus' head. It was meant to ridicule His claim to kingship, turning a symbol of royalty into one of suffering and shame.
3. Purple Robe
A garment placed on Jesus to mock His claim to be the King of the Jews. Purple was a color associated with royalty and wealth, further emphasizing the soldiers' mockery.
4. Jesus Christ
The central figure of this passage, who is subjected to humiliation and suffering as part of His path to the crucifixion. His endurance of this mockery is a testament to His humility and obedience to God's will.
5. The Event of Mocking
This event is part of the Passion of Christ, where Jesus is mocked and scorned by the soldiers, highlighting the depth of His suffering and the fulfillment of Old Testament prophecies about the Messiah.
Teaching Points
The Humility of Christ
Jesus willingly endured mockery and suffering, demonstrating profound humility. Believers are called to emulate this humility in their own lives, putting others before themselves and accepting suffering for the sake of righteousness.
The Fulfillment of Prophecy
The events of John 19:2 fulfill Old Testament prophecies about the Messiah's suffering. This underscores the reliability of Scripture and God's sovereign plan throughout history.
The Cost of Redemption
The crown of thorns and the purple robe symbolize the immense cost of humanity's redemption. Believers should reflect on the depth of Christ's sacrifice and respond with gratitude and devotion.
Mockery and Persecution
Just as Jesus was mocked, believers may face ridicule for their faith. This passage encourages Christians to stand firm in their faith, knowing that Christ endured the same for their sake.
Royalty in Suffering
The irony of the crown and robe is that they point to Jesus' true kingship, even in suffering. Believers can find hope in the truth that Jesus is King, reigning even in the midst of trials.
One in Christ
(Ephesians 2:11–18)
Therefore if you have any encouragement in Christ, if any comfort from His love, if any fellowship with the Spirit, if any affection and compassion,
then make my joy complete by being like-minded, having the same love, being united in spirit and purpose.
Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves.
Each of you should look not only to your own interests, but also to the interests of others.
The Mind of Christ
(Isaiah 52:13–15)
Let this mind be in you which was
also in Christ Jesus:
Who, existing in the form
of God,
did not consider equality with God
something to be grasped,
but emptied Himself,
taking the form of a servant,
being made in human likeness.
And being found in appearance as a man,
He humbled Himself
and became obedient to death--
even death on a cross.
Therefore God exalted Him to the
highest place
and gave Him the name above
all names,
that at the name of Jesus every knee should bow,
in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the
glory of God the Father
Lights in the World
(Matthew 5:13–16)
Therefore, my beloved, just as you have always obeyed, not only in my presence, but now even more in my absence, continue to work out your salvation with fear and trembling. 13For it is God who works in you to will and to act on behalf of His good purpose.
Do everything without complaining or arguing, so that you may be blameless and pure, children of God without fault in a crooked and perverse generation, in which you shine as lights in the world as you hold forth the word of life, in order that I may boast on the day of Christ that I did not run or labor in vain.
But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice with all of you. So you too should be glad and rejoice with me.
Timothy and Epaphroditus
(1 Corinthians 16:10–12)
19Now I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered when I learn how you are doing. 20I have nobody else like him who will genuinely care for your needs. 21For all the others look after their own interests, not those of Jesus Christ. 22But you know Timothy’s proven worth, that as a child with his father he has served with me to advance the gospel. 23So I hope to send him as soon as I see what happens with me. 24And I trust in the Lord that I myself will come soon.
25But I thought it necessary to send back to you Epaphroditus, my brother, fellow worker, and fellow soldier, who is also your messenger and minister to my needs. 26For he has been longing for all of you and is distressed because you heard he was ill. 27He was sick indeed, nearly unto death. But God had mercy on him, and not only on him but also on me, to spare me sorrow upon sorrow.
28Therefore I am all the more eager to send him, so that when you see him again you may rejoice, and I may be less anxious. 29Welcome him in the Lord with great joy, and honor men like him, 30because he nearly died for the work of Christ, risking his life to make up for your deficit of service to me.
But made himself of no reputation,
and took
upon him the form of
a servant,
and was made in the likeness of men:
Or something to be exploited
John 1:14
The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.
2 Corinthians 8:9
For 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.
Isaiah 53:3
He was despised and rejected by men, a man of sorrows, acquainted with grief. Like one from whom men hide their faces, He was despised, and we esteemed Him not.
Matthew 20:28
just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”
Mark 10:45
For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”
Hebrews 2:14-17
Now since the children have flesh and blood, He too shared in their humanity, so that by His death He might destroy him who holds the power of death, that is, the devil, / and free those who all their lives were held in slavery by their fear of death. / For surely it is not the angels He helps, but the descendants of Abraham. ...
Romans 8:3
For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin. He thus condemned sin in the flesh,
Galatians 4:4
But when the time had fully come, God sent His Son, born of a woman, born under the law,
John 13:4-5
So He got up from the supper, laid aside His outer garments, and wrapped a towel around His waist. / After that, He poured water into a basin and began to wash the disciples’ feet and dry them with the towel that was around Him.
Isaiah 42:1
“Here is My Servant, whom I uphold, My Chosen One, in whom My soul delights. I will put My Spirit on Him, and He will bring justice to the nations.
John 17:5
And now, Father, glorify Me in Your presence with the glory I had with You before the world existed.
Colossians 1:15-16
The Son is the image of the invisible God, the firstborn over all creation. / For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him.
1 Peter 2:24
He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.”
Isaiah 52:13-14
Behold, My Servant will prosper; He will be raised and lifted up and highly exalted. / Just as many were appalled at Him—His appearance was disfigured beyond that of any man, and His form was marred beyond human likeness--
Luke 22:27
For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines? But I am among you as one who serves.
John 12:38
This was to fulfill the word of Isaiah the prophet: “Lord, who has believed our message? And to whom has the arm of the Lord been revealed?”
Romans 10:16
But not all of them welcomed the good news. For Isaiah says, “Lord, who has believed our message?”
John 1:11
He came to His own, and His own did not receive Him.
John 1:10
He was in the world, and though the world was made through Him, the world did not recognize Him.
John 1:9
The true Light, who gives light to everyone, was coming into the world.
Matthew 13:14-15
In them the prophecy of Isaiah is fulfilled: ‘You will be ever hearing but never understanding; you will be ever seeing but never perceiving. / For this people’s heart has grown callous; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn, and I would heal them.’
Acts 28:25-27
They disagreed among themselves and began to leave after Paul had made this final statement: “The Holy Spirit was right when He spoke to your fathers through Isaiah the prophet: / ‘Go to this people and say, “You will be ever hearing but never understanding; you will be ever seeing but never perceiving.” / For this people’s heart has grown callous; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn, and I would heal them.’
Romans 1:16
I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek.
1 Corinthians 1:18
For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.
1 Corinthians 2:14
The natural man does not accept the things that come from the Spirit of God. For they are foolishness to him, and he cannot understand them, because they are spiritually discerned.
2 Corinthians 4:3-4
And even if our gospel is veiled, it is veiled to those who are perishing. / The god of this age has blinded the minds of unbelievers, so they cannot see the light of the gospel of the glory of Christ, who is the image of God.
Hebrews 4:2
For we also received the good news just as they did; but the message they heard was of no value to them, since they did not share the faith of those who comprehended it.
Psalm 98:1
A Psalm. Sing to the LORD a new song, for He has done wonders; His right hand and holy arm have gained Him the victory.
Psalm 2:1-3
Why do the nations rage and the peoples plot in vain? / The kings of the earth take their stand and the rulers gather together, against the LORD and against His Anointed One: / “Let us break Their chains and cast away Their cords.”
Psalm 118:22-23
The stone the builders rejected has become the cornerstone. / This is from the LORD, and it is marvelous in our eyes.
John 1:7,12
The same came for a witness, to bear witness of the Light, that all men through him might believe…
John 12:38
That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
Romans 10:16,17
But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? …
report.
Isaiah 51:9
Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon?
Isaiah 52:10
The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
Isaiah 62:8
The LORD hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured:
Isaiah 40:5
And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.
Matthew 11:25
At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
Matthew 16:17
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
Psalm 22:6
But I am a worm, and no man; a reproach of men, and despised of the people.
Isaiah 49:7
Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee.
Isaiah 50:5,6
The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back…
Isaiah 42:1
Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.
Isaiah 49:3,6
And said unto me, Thou art my servant, O Israel, in whom I will be glorified…
Isaiah 52:13
Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
Philippians 2:6
Who, being in the form of God, thought it not robbery to be equal with God:
John 1:14
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
Romans 1:3
Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
but emptied himself,
assuming the form of a servant,
made after
the similitude of mortal men;
Paul exhorts them
to unity,
and to all humbleness of mind,
by the
example of Christ's humility
Bondman's Bondservant Bond-
Servant Born Emptied Empty Form Glory Human Likeness Nature Reputation Servant
Jesus cleansed the Temple
by driving out
merchants and money changers,
overturning their tables
to stop the commercialization of
the holy space
Occurring during Passover,
turning a house of prayer
into a "den of thieves,"
the Gospels
with his cursing of the fig tree
Action Taken: Jesus made a whip of cords, drove out sellers of animals (sheep, cattle, doves), overturned tables, and poured out coins.
The Location: This took place in the Temple in Jerusalem, specifically in the Court of the Gentiles, which was being used for trade.
Reasoning: Jesus stated the temple should be a "house of prayer for all nations," but it had become a marketplace, exploiting worshippers and disrupting the space for Gentile prayer.
Symbolic Meaning: It symbolized the end of animal sacrifice, the cleansing of corruption, and asserted his authority in the face of religious leaders
Connection to the Fig Tree: The cursing of the fig tree and the cleansing of the Temple are linked symbolically as a judgment on hypocritical religious practices that bear no fruit.
But Jesus stooped down,
and
with his finger wrote
on the ground,
as though he heard them
not
The apple tree at Wools thorpe Manor is directly connected to Isaac Newton and his early
thinking about gravity
It is a rare variety called the Flower of Kent, known for
its larger, cooking style apples.
The tree stands in the garden of the home where Newton lived during the 1660s,
when he began forming ideas that would later shape classical physics.
Over time, the tree has been carefully preserved rather than replaced. Parts of it were damaged in a storm, but the trunk survived and continued growing, supported and maintained to keep it alive.
Today, it is still standing and producing apples, more than 350 years later, making it one of the oldest and most historically important trees still alive.
Shemen
שֶמֶן
WASHINGTON
March 24
President Donald Trump said on Tuesday that Iran had made a major
energy-related
concession to the United States, describing it as a positive development
Trump suggested
the gift
was related to the Strait of Hormuz,
the
oil transit water way
that the
United States has
struggled to keep open
517
They gave us a present
and the
present arrived today, and it was a
very big present,
worth a tremendous
amount of money
Bishop Robert Barron
Friends, our Gospel today (John 8:1–11) tells about the woman that the scribes and Pharisees caught in adultery. Imagine where they were standing when they caught her in the very act.
The voyeurism and perversion of these men! Then they come en masse, in the terrible enthusiasm of a mob, and they present the case to Jesus.
Now what does Jesus do in the face of this violent mob? First, he writes on the ground. The mysterious writing might indicate the listing of the sins of each person in the group. As he said in another Gospel, “Remove the wooden beam from your eye first; then you will see clearly to remove the splinter from your brother’s eye.”
And then he says, “Let the one among you who is without sin be the first to throw a stone at her.”
He forces them to turn their accusing glance inward, where it belongs. Instead of projecting their violence outward on a scapegoat, they should honestly name and confront the dysfunction within themselves.
This story, like all the stories in the Gospels, is a foreshadowing of the great story toward which we are tending. Jesus will be put to death by a mob bent on scapegoating violence.
AMERICAN HISTORY
The Trump administration has installed a 13-foot tall statue of Christopher Columbus at the White House
as part of the country’s 250th anniversary celebrations on
5:17
"As we celebrate our
Nation’s 250th anniversary of independence,
the White House is proud to honor Christopher Columbus’s
legendary life and legacy with a
well-deserved
statue on the White House grounds.”
https://www.youtube.com/live/aEAydGw4U9M?si=AXv1cEqz86xPIFdx
https://youtu.be/bM6I2mr4F8Q?si=WquvirAgcHbmJ919
NASA’s Artemis II Rocket Arrives at Launch Pad 39B.
As part of a
Golden Age
of innovation and exploration, Artemis II is another
step toward new U.S.-crewed missions to
the Moon’s surface, leading to a
sustained
presence on the Moon
that will help the agency prepare to send astronauts to Mars.
Now that the rocket
is at Pad 39B, NASA teams are gearing up for the
final stretch
of prelaunch
preparations ahead of launch as
soon as Wednesday,
April 1
