 Calls for a ceasefire are growing louder Most often, it must be said, from those who were silent about the massacre committed against Israel and the subsequent antisemitic fury that immediately followed it around the world. But as much as we all want peace, Israel remains certain that relenting at this crucial point, leaving Hamas undefeated and hostages in captivity, is not the way to bring a lasting peace to the region. CEASEFIRE NOW? The images of war and suffering are unbearable as Israel puts unrelenting pressure on Hamas with astonishing force. Many are asking why Israel’s fury is not spent? Surely enough death and damage has been inflicted in retaliation? But those people are missing the point entirely. This is not about fury and it’s not about revenge. If you want to understand why Israel won’t agree to a ceasefire, you have to see things from Israel’s point of view. 100 days have now passed since innocent Israelis were slaughtered and dragged from their homes in pajamas—men, women, and children, old and young. It’s over 100 days of the most harrowing ordeal imaginable. And we are just beginning to find out about it now. Those released are starting to tell their stories. 136 are still held in cruel captivity by Hamas. Israel cannot, and will not, abandon them. Moreover, Israel will not stop until it can be sure that the threatened repeat of October 7 dies along with those who masterminded the massacre. A premature ceasefire sends the message to Hamas (and all the other Iranian proxies surrounding Israel like Hezbollah, Islamic Jihad, the Muslim Brotherhood , ISIS, and others) that taking hostages is the way to go. The consequences of that are unthinkable. Israel must demonstrate that hostage taking does not end well for those who perpetrate it. Hostages are a powerful bargaining chip in the hands of the terror group, as they know the lengths Israel will go to for each one. While serving a 20 year prison sentence for murdering Palestinians who cooperated to help Israel, Hamas chief Yahya Sinwar, spent time reading Israeli literature in order to understand the Israeli psyche.1 He was released in the Gilad Shalit deal in 2011 along with over 1000 other Palestinians held in Israeli jails in exchange for just one Israeli soldier. He knows full well what it means to have Israelis in his grip. And he does not want to let them go. The terror group recently released a video of three of the hostages reading the scripts they were given, but by the end two of them are shown dead. It was an evil psychological game designed to play with the desperate families who got a glimpse of their loved ones, raising hope for a minute, then crushing it with the pictures of corpses. Hamas claims they were killed because of Israeli fire, but we know they are not a movement committed to telling the truth, especially concerning Israel. We also know that they are not averse to killing Israelis. And the IDF were initially hesitant to verify that they are truly dead, given the deception and tactics consistently played by evil men who want to inflict as much suffering as possible. THE SEARCH FOR PEACE It has to be remembered that the reason any prisoners were released at all was because of military pressure. Israel’s leaders are convinced that the way to bring a peaceful resolution to this war is to force Hamas to give up: to give up and surrender, both the war and the hostages. Getting rid of Hamas for good will benefit both Israel and the people of Gaza who have suffered for years under the terrorist regime. Israel wants to live in peace and security, and the people of Gaza deserve a much better quality of life than they have been experiencing. As many Gazans are now recognizing, their leaders have left them impoverished and brutalized in favor of their military goals, pouring billions of aid into tunnels, rockets, and their leaders’ lavish lifestyles. Leaving the job half done will only encourage further attacks from Hamas and the multitude of other terror organizations surrounding Israel. It also leaves Gaza in the grip of Hamas. Certainly it is well known now that Hamas have promised to continue with their terrorist attacks in their charter and in recent interviews, but we are seeing it happen right now. On Monday afternoon, just as children were coming out of school, two terrorists went on the rampage in central Israel injuring 17, many of whom were children, and one woman was killed. The Hamas terrorists from Hebron in the West Bank stole three vehicles, ploughing into people in multiple places in the city of Ranaana, also stabbing people.2 Moreover, there were public calls in the streets of London to continue large scale terror attacks. A speaker called out to a cheering crowd, “we must normalize massacres as a status quo”.3 The idea that October 7th was a storming success to be replicated will only be amplified if Israel gives up now. Rockets continue to rain upon Israel, Tel Aviv residents regularly running for shelter in a city twice as densely populated as Gaza. Hamas will not quit unless they have to, and it’s up to Israel to bring that to pass. Israel not only has the right to protect its civilians but the duty and obligation. Israel cannot simply agree to peace at any cost. We live in a very dangerous neighborhood where signs of weakness are like an open door of invitation. But many cannot comprehend this. They just want the violence to stop without appreciating the consequences of a premature ceasefire. Those standing up for the hostages and for Israel’s right to fight for survival are being pilloried, or worse. In a football match in Turkey, Sagiv Jehezkel (a player from Israel) dedicated his goal to the hostages, lifting up a message about the 100 days of captivity on his hand, and found himself under arrest. “So we live in a world where calling for jihad and massacres and killing Jews is totally cool and gets you devoted followers on insta and tiktok, but showing support for the innocent hostages held captive by Hamas gets you suspended”, concluded Israeli writer, Sarah Tuttle-Singer. These are dark days indeed. But even though the cost is high, it’s important to challenge those who want to silence all dissent and give the impression that terror is winning. HOPE IN THE DARKNESS Among the many stories now being told are accounts of hostages calling out to God in their distress, and they are here to tell the tale. Israelis continue to turn to God, asking questions about the Bible and faith, prophecy and the end of the world, while the world shakes around us. Meanwhile, out in the nations while the pro-Hamas rallies continue, demonstrations in support of Israel are also taking a stand. Many Christians are in their number, as are many Iranians! The willingness to stand out in the bitter cold to signify support with Israeli and Iranian flags warms the hearts of many in Israel who feel vilified and hated. The situation is not easy and involves many more players than just Israel and Hamas—something the Iranian people understand well—and love expressed by people who look past the simplistic and counterproductive calls for a ceasefire mean a lot. More importantly, we know that God Himself has made a covenant with Israel and it is in Him we must put our trust. He is our help in times of trouble.  The phrase not of this world is found in John 18:36 where Jesus says that His kingdom is “not of this world.” The context of Jesus’ statement is His interrogation by Pontius Pilate during one of His trials. Pilate had summoned Jesus into the palace and, in trying to ascertain the charges against Him, basically asked Jesus to incriminate Himself. The conversation went like this: Pilate asked, “Are you the king of the Jews?” Jesus responded with a question of His own: “Is that your own idea, or did others talk to you about me?” “Am I a Jew?” Pilate replied. “Your own people and chief priests handed you over to me. What is it you have done?” Jesus said, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place.” “You are a king, then!” said Pilate. Jesus answered, “You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me” (John 18:33–37). When Pilate asked Jesus if He was a king, Pilate was thinking of a political position and that Jesus was possibly guilty of sedition against Caesar. In saying that His kingdom is “not of this world,” Jesus denied that He was a king in that sense—and His words were proved by the lack of any subjects fighting to release Him (John 18:36). But Jesus does not deny His kingship wholly; He has a kingdom, but it is “from another place” (John 18:36). He says He had “come into the world” (John 18:37), with the clear implication that He was from some place other than this world (cf. John 3:3). His kingdom is heavenly and extends over the hearts and minds of His subjects. It does not originate in this world: “His royal power and state are not furnished by earthly force, or fleshly ordinances, or physical energies, or material wealth, or imperial armies” (The Pulpit Commentary, Vol. 17, Hendrickson Pub., 1985). As His followers, Christians are members of His kingdom, which is “not of this world.” We know that “our citizenship is in heaven” (Philippians 3:20). As a result, we “put aside the deeds of darkness and put on the armor of light” (Romans 13:12). We wage spiritual battle, but “the weapons we fight with are not the weapons of the world” (2 Corinthians 10:4). We “seek first his kingdom and his righteousness” (Matthew 6:33). And we rest in the knowledge that our King gives us eternal life: "The world and its desires pass away, but whoever does the will of God lives forever” (1 John 2:17). We are on earth for now, but our earthly lives are nothing but a vapor in comparison to eternity (James 4:14). “This world in its present form is passing away” (1 Corinthians 7:31). The sufferings and trials of this world are part of life. But, in remembering that we are “not of this world,” we know that such things are just for a little while (1 Peter 5:10). The knowledge that we are not of this world gives Christians hope even in the darkest times (1 Peter 1:6 –9). This broken place is not where we ultimately belong, and it is not where we will stay (Hebrews 13:14). “We are receiving a kingdom that cannot be shaken” (Hebrews 12:28). Christians, as part of Jesus’ kingdom, are not of this world. We have been adopted as heirs of heaven by God Himself, and that is where our citizenship is (Titus 3:7). Until our King returns, we wait (Titus 2:13), and we hope (Romans 5:5), and we do what we can to bring others into the “not of this world” relationship with Jesus Christ.  Root of Jesse is a metaphor found in Isaiah 11:10: “In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his resting place will be glorious.” The term root of Jesse figuratively stands for the Messiah The “root” of a family is its progenitor. Jesse was King David’s father We know from the genealogical records (Matthew 1:1–17 and Luke 3:23–38) that Jesus was descended from the line of Jesse and his son David. In Isaiah 11:10, the Hebrew word used for “root” (sheresh) implies a root that remains alive and sends up a shoot or branch; thus, the root of Jesse was a root from which more descendants could come When Isaiah began to prophesy, there was a current hope among the people that a glorious earthly king—the Messiah—would assume the throne of David. Through the prophet Samuel, God had promised David that his offspring would establish an eternal kingdom: “When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. I will be his father, and he will be my son. . . . Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:12–16). The messianic title “Son of David” traces back to this prophecy. Isaiah’s use of root of Jesse expresses the promise of a messianic king who would be born of David’s family line and focuses Judah’s expectation of survival on a sparse, leaderless remnant. The prophet uses a similar metaphor —“a shoot from the stump of Jesse”-- in Isaiah 11:1 to describe their future hope. This “stump” signifies the remnant of Jesse’s family that would barely survive. God’s judgment was coming on Judah, and the nation would be left with nothing but a seemingly lifeless “stump,” but there would be life yet. God promised to retain a remnant to carry on His work and the bloodline of King David. What seemed to be a dead, decaying stump would bring forth new life in the Messiah, Jesus Christ Quoting from the Septuagint, the apostle Paul referred to Isaiah’s prophecy in Romans 15:8–13. Paul specifically acknowledged Jesus Christ as the root of Jesse in whom the Gentiles put their hope: “And again, Isaiah says, ‘The Root of Jesse will spring up, one who will arise to rule over the nations; in him the Gentiles will hope’” (verse 12). And in the book of Revelation, Jesus states, “I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star” (Revelation 22:16). Isaiah’s use of the phrase root of Jesse calls into focus the humanity of Jesus. The Messiah would possess human ancestry. It also underscores Christ’s humble origins. As a shepherd from Bethlehem, Jesse occupied a relatively humble station in life. King Saul often used the phrase the son of Jesse to refer to David in a derogatory manner (1 Samuel 20:27, 30–31; 22:7–8). The Jesse Tree is an Advent custom that originates from Isaiah’s prophecy of the root of Jesse. Instead of perishing, Jesse’s family grew into a branch that bore fruit in the form of Messiah: “A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit” (Isaiah 11:1). During Advent, some use a Jesse Tree to represent the genealogy of Jesus Christ. The Jesse Tree tradition dates back to the Middle Ages. Tapestries and stained-glass windows depicting a tree with Jesse at the roots and Jesus at the top branch were prevalent in the earliest displays. As pictorial representations, they allowed unschooled people to learn the stories in Scripture from the time of creation until the birth of Jesus Christ. Today, families often use a Jesse Tree in place of an Advent calendar to teach their children about the Bible and the story of salvation at Christmastime. Each day of Advent, symbolic ornaments are placed on the tree, an act followed by a short devotional to explore and reinforce the biblical significance of each ornament. Several variations of Jesse Tree themes exist, including messianic prophecies, ancestors in the bloodline of Jesus, the promises of God, and important Bible stories. While little is known from Scripture about the man Jesse, throughout the Old and New Testaments, he is associated with the Messiah and mentioned as an ancestor of Jesus Christ In the book of Acts, Paul makes it clear once again that the “root of Jesse,” God’s promise to David, is indeed the Messiah and Savior, Jesus Christ: “After removing Saul, he made David their king. God testified concerning him: ‘I have found David son of Jesse, a man after my own heart; he will do everything I want him to do.’ From this man’s descendants God has brought to Israel the Savior Jesus, as he promised” (Acts 13:22–23). Jesus has commanded His followers not to store up wealth for themselves on earth, but to instead store up "treasure" in heaven by living righteously out of sincere devotion to God (Matthew 6:19–24) To those who might be tempted towards greed or materialism, this is a sobering warning. Recently, Jesus has applied that same idea to those who are in no immediate danger of stockpiling wealth: the poor. Those who do not know where the money for food, drink, and clothing will come from can still be overly concerned about material things. Christ says that believers ought not live in anxiety about these basic needs of life. Life is about more than just food and clothing—there is meaning and purpose even if you do not have these things. To live in worry about the money we don't have is living under the control of money, rather than the control of God. Living to serve God includes trusting Him to provide what is needed without living in fear and anxiety. Now Jesus turns to nature as an example of this. Birds, He says, do not plant or harvest or store crops in barns. They have no organized system for providing for themselves beyond the moment they're in. Still, they eat, Jesus says, because God the Father feeds them. That is the work of God. Jesus asks His listeners a pointed question: Are you not more valuable than birds? The implied answer is of course God's children are more valuable to God the Father than birds. If God feeds the birds, He will also feed those who are of greater worth than birds Instead of living in anxiety about these basic needs, then, Jesus urges His followers to trust God the Father to provide what is needed in the right amounts and at the right time. Careful reading of this passage gives important context. Jesus has been careful to point out that God's plans, and God's will, are not always identical to our preferences (Matthew 5:3–12). God will provide all that we "need" in order to obey His will At times that might not include what we sometimes think of as "needs." The fact that life—true life (John 10:10; 14:6)-- is more than these earthly things is a crucial part of understanding this analogy. We should also consider the lilies of the field. They grow and yet don’t have to work to produce their clothing (Matthew 6:28). “Yet I tell you,” Jesus stresses, “that not even Solomon in all his splendor was dressed like one of these” (verse 29). The lilies of the field are here today and gone tomorrow, explains Jesus. If God cares so tenderly for short-lived wildflowers, how much more will He care for us who are of great value to Him (verse 30)? Not only does Jesus encourage us to trust in our heavenly Father, but He also affirms our great worth in God’s eyes Nearing the close of this section on worry, Jesus asks, "Why do you have so little faith?” (Matthew 6:30, ESV) Bible commentaries suggest that Jesus’ tone here is not condescending or scolding, but persuading and reasoning. He punctuates His main point with a penetrating question: “Do you truly trust your Heavenly Father?” Jesus encourages the disciples to look up and look beyond this life, just as Paul urges the Corinthians: “So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:18) If our priorities are in proper order, if we “seek first his kingdom and his righteousness,” then “all these things” (our basic needs for this life) will be provided for us by the King (Matthew 6:33). We should consider the lilies of the field because they remind us to trust our Heavenly Father to care for us and provide for our everyday needs. God loves us deeply and therefore will feed and clothe us. “In his hand is the life of every creature and the breath of all mankind,” says Job 12:10. We don’t have to worry because our lives are in God’s hands. We should also consider the lilies of the field because they represent the fleeting nature of our time on this earth (see Isaiah 40:8). Our focus must remain on eternity and our real purpose in this life And we should consider the lilies of the field because they call to mind how precious we are in God’s eyes. First John 3:20 says, “If our hearts condemn us, we know that God is greater than our hearts, and he knows everything.” Here John reminds us that God is greater than our feelings of guilt, and He is greater than the mistakes we make when we sin. Today, we often use the word heart to refer to the organ that pumps blood through the body. However, in the Bible the word heart usually refers to someone’s emotions or desires-- the center of his will or his true self. This is true of both God and humanity. For example, God refers to King David as “a man after my own heart” (1 Samuel 13:14; Acts 13:22). In other words, David sought to do all that God had willed. In Mark 7:21–22, Jesus says that out of a person’s heart flow sinful and evil desires. When John says that that God is greater than our hearts, he’s telling us that God is greater than our desires, emotions, and wills. First John 3:20 begins with a conditional clause: If our hearts condemn us. This is a reference to the conviction and guilt a believer feels when he or she sins. Such a feeling is actually a sign of a mature and growing faith in a believer—it shows he is aware of his sin and his continued need for God. But those who are in Christ can be assured of their salvation and the forgiveness they have received from God (Hebrews 10:22). In other words, they can trust that God is greater than the sins that flow out of their hearts. First John 3:20 ends by reminding us that God “knows everything“-- He is omniscient. He knows every action we take and every motive in our hearts. He knows our sin. He also knows what we’re thinking and feeling when we sin. Yet He wants us to know that He’s bigger and greater than all of that, and He wants us to rest in that truth So, when we feel convicted for our sins, 1 John 3:20 reminds us that God’s love is greater than that conviction. When a believer sins, he or she should not wallow in guilt or fear before God but rather ask for His forgiveness and rest in the truth that He is faithful to forgive (1 John 1:9). When a believer remembers his or her past sins, however awful they may be, he or she should not despair but trust that God is greater than our past. Hebrews 4:16 gives us this encouragement: “Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.”  What makes a Passover lamb kosher? This week’s Torah portion describes the final plagues which forced the Egyptians to “let my people go.” The focus of the section is the description of the original Passover event and God’s detailed instructions concerning the Passover lamb which would be sacrificed and eaten that night. Exodus 12 ends with, “All the people of Israel did just as the LORD commanded Moses and Aaron. And on that very day the LORD brought the people of Israel out of the land of Egypt by their hosts” (Exod 12:50, 51). In these verses, Israel’s careful observance of God’s instructions regarding the Passover sacrifice is directly linked to God’s act of redemption, the exodus from Egypt! What exactly would make Israel’s Passover sacrifice kosher so that they might be saved from the angel of death and liberated from Egyptian slavery to serve the living God? First and foremost, the lamb was to be perfect, and precautions were taken to make sure that it would remain perfect until the time of the sacrifice. God says, “Tell all the congregation of Israel that on the tenth day of this month every man shall take a lamb according to their fathers’ houses, a lamb for a household. . . . Your lamb shall be without blemish, a male a year old. . . . and you shall keep it until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight.” (Exod 12:3, 5-6) The blood of the lamb would then be applied to the lintel and doorposts of the house and the family would eat the roasted lamb with bitter herbs and unleavened bread (12:7-8), being careful not to break any of its bones (12:46). Every family member was to remain in the house all night long (12:22), under the protection of the blood of the Passover lamb; Moses explained God’s instructions, “For the LORD will pass through to strike the Egyptians, and when he sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and will not allow the destroyer to enter your houses to strike you” (Exod 12:23). John’s Gospel, from beginning to end, presents Yeshua the Messiah as God’s Passover Lamb. He begins with the testimony of John the Baptist who pointed to Yeshua and said, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29). The sacrificial death of the Passover Lamb would take place in Jerusalem, at Yeshua’s final Passover. John tells us that, six days before the Passover, Yeshua came to Bethany, which was a suburb of Jerusalem (John 12:1). On the following day, the 10th of Nisan, Yeshua made his triumphal entry into Jerusalem and presented himself at the temple, the house of God, as the spotless Passover lamb. There, in the following days, Yeshua was repeatedly tested by the religious leadership and found to be “without blemish.” John emphasizes that Yeshua was tried and crucified on the eve of the Passover, that is, the fourteenth of Nisan (John 19:14). That afternoon, beginning about 3 pm, the priests would be busy in the temple slaughtering Passover lambs for those who would celebrate the feast that evening. In the very hour that the priests started their work, Yeshua, the Passover Lamb of God, was using his final breath to proclaim, “It is finished!” (John 19:30). With Passover night rapidly approaching, the Jewish leaders sought to hasten the death of those being crucified by having their legs broken, so that they could be buried before the Sabbath began at sundown. But Yeshua was spared this final indignity, having already died. Instead a Roman spear poured out Yeshua’s blood upon the land (John 19:31-34). Surprisingly, John emphasizes, "These things took place that the Scripture might be fulfilled: ‘ Not one of his bones will be broken’” (John 19:36). John’s declaration was not based on a passage from the prophets, but on the detailed instructions concerning the original Passover lamb about which Israel was instructed, “You shall not break any of its bones” (Exod 12:46). John sees this “coincidence” as the hand of a sovereign God who orchestrated both the events and the seasons in order to reveal the true significance of Yeshua’s sacrifice. This seemingly minor detail is, in fact, the final confirmation that Yeshua is indeed God’s perfect Passover Lamb, by whose blood God gives life and redemption to Israel, and to the world.   
ישועה hosanna in the highest appears only twice in the Bible, once in Matthew and again in Mark, during the triumphal entry of Jesus into Jerusalem The people were crowded around the gate watching Jesus enter the city, and they were celebrating and calling out, "Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” (Matthew 21:9, ESV). Mark 11:10 records the crowd saying, “Blessed is the coming kingdom of our father David! Hosanna in the highest!” (ESV). The NIV translates their shout as "Hosanna in the highest heaven!” The word hosanna comes from a Hebrew word meaning “save now” or “save us, we pray.” The first word of Psalm 118:25 is howosiah-na, translated “Save us!” and the crowd’s use of this word at the triumphal entry was significant—especially as they waved palm branches (Psalm 118 was associated with the Feast of Tabernacles) By saying “hosanna” as Jesus passed through the gates of Jerusalem and referring to David and David’s kingdom, the Jews were acknowledging Jesus as their Messiah. The Jews had been waiting a long time for the fulfillment of the Davidic Covenant 2 Samuel 7; 1 Chronicles 17:11–14; 2 Chronicles 6:16 and their shouts of “hosanna in the highest” indicated the hope that their Messiah had finally come to set up God’s kingdom then and there (see Luke 19:11). By saying “in the highest,” the crowd was invoking heaven’s blessing on them and the salvation that the Messiah was bringing. The phrase also echoes the song of the angels in Luke 2:14: "Glory to God in the highest” ESV To paraphrase the shouts of the crowd: “Save us, our Messiah, who comes to fulfill God’s mission! Save us, we beseech you, as you take your rightful throne and extend heaven’s salvation to us!” Sadly, the salvation that the people of Jerusalem wanted that day was temporal, earthly and political, not spiritual They were only interested in a temporary, worldly fulfillment of the messianic prophecies. They chose not to see the prophecies that said the Messiah would be “a man of sorrows” who would bear the griefs of His people and be crushed for their sins. His oppression and death were clearly predicted in Isaiah 53. Yes, Jesus was the Messiah they had been waiting for, and He accepted their shouts of “hosanna in the highest.” He was truly Immanuel, God with us (Isaiah 7:14). But the political conquest and final fulfillment of the David Covenant must await the second coming (Acts 1:11; Zechariah 14:4; Matthew 24:30; Titus 2:13). Before Jesus could take care of the political problems of His people, He had to take care of the sin problem. As the people shouted “hosanna in the highest,” little did they know what that would actually mean. Jesus had come to save (Luke 19:10), but not in the manner they desired. “Without the shedding of blood there is no forgiveness” (Hebrews 9:22). Their cries for salvation and their demand that it come “now” were answered with the cross. God provided a spiritual salvation from the bondage of sin, bought at great cost to the Lord Jesus. But the blessed results of that salvation extend into eternity and far outweigh any temporary benefits we could experience in this world. Philippians 1:21 says, “For to me, to live is Christ, and to die is gain.” Most people focus on the second part of the verse, “to die is gain,” and contemplate the joys of heaven. But we should not overlook what comes before. The importance of the phrase “to live is Christ” cannot be overstated. In all honesty, this phrase should be central to every Christian’s life. In this statement, the apostle Paul is saying that everything he has tried to be, everything he is, and everything he looked forward to being pointed to Christ. From the time of Paul’s conversion until his martyrdom, every move he made was aimed at advancing the knowledge, gospel, and church of Christ. Paul’s singular aim was to bring glory to Jesus “To live is Christ” means that we proclaim the gospel of Christ. Paul preached in synagogues; he preached at riversides; he preached as a prisoner; he preached as an apostle; he preached as a tentmaker. His message was constant: “Jesus Christ and him crucified” (1 Corinthians 2:2). He brought the message of Christ’s sacrifice to kings, soldiers, statesmen, priests, and philosophers, Jews and Gentiles, men and women. He would preach to literally anyone who would listen. “To live is Christ” means that we imitate the example of Christ. Everything that Jesus did and said, that’s what Paul wanted to do and say. The church benefitted from his godly example: “Follow my example, as I follow the example of Christ” (1 Corinthians 11:1). What would Jesus do? That’s what we want to do. “To live is Christ” means that we pursue the knowledge of Christ. We want to know Christ better and better each day. Not just a set of facts about Christ, but Christ Himself. “I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead” (Philippians 3:10-11). “To live is Christ” means that we are willing to give up anything that prevents us from having Christ. Paul’s testimony in this regard: “Whatever were gains to me I now consider loss for the sake of Christ. What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ and be found in him” (Philippians 3:7-9). We cling to the promise of our Lord in Mark 10:29-30 that our sacrifices for Jesus’ sake will be repaid a hundredfold. “Christ is the center point of our mind, heart, body and soul. Everything that we do, we do for Christ’s glory He is our life. My cup runneth over A cup runs over when it cannot hold all that is being poured into it. The emphasis of Psalm 23is the Good Shepherd’s loving care for His sheep (cf. John 10:11, 14). The Lord not only gives His people what they need (Psalm 23:1–2), but He supplies abundance in the midst of difficult times (verse 5). This abundance is not material, earthly blessings under the Old Covenant, but the Holy Spirit’s outpouring of spiritual blessings (Luke 11:13; Acts 2:1–4) Paul continues that theme in Ephesians 3:20 and describes God as the One “who is able to do immeasurably more than all we ask or imagine.” Romans 8:37 promises that we are “more than conquerors through Him who loves us.” The message echoed in each passage is that of God’s excessive grace and provision He is not stingy, nor are His blessings confined to temporal things. In Christ we can have overflowing joy, overflowing love, and overflowing peace. We can bear everlasting fruit for God’s kingdom, and we can overcome impossible challenges when the Holy Spirit fills our hearts until our “cup runneth over.” The Bible records many mighty things done when people were filled with (i.e., controlled by) the Holy Spirit (Exodus 31:2–3; Ezekiel 43:5; Luke 1:67; Acts 4:31). We are urged to be filled with the Spirit as well (Ephesians 5:18; Galatians 5:16, 25). However, as a glass cannot be filled with milk if it is already filled with mud, we cannot be filled with the Spirit when we are already filled with sin, pride, or self-will. Before we can be filled to overflowing, we must be willing to empty ourselves of everything that would hinder the Spirit’s working in our lives. It is only when our hearts are filled with God that we can accomplish all He desires to do in and through us. His grace knows no limits for those whose hearts are wholly His (2 Chronicles 16:9a). He desires to fill us with His Spirit until our cup runneth over. God our Savior ’El yeshu‘atenu “God who is our salvation” Praise be to the Lord, to God our Savior, who daily bears our burdens. (Psalm 68:19 NIV) El moshi’am, translated God their savior in Psalm 106:21 God their Savior in Hebrew:’El moshi‘am (Psalm 106:21) God our savior in Greek: "God my Savior” in the words of Mary’s Magnificat in Luke 1:47. Ho Theos ho sōtēr hēmōn Luke 1:47 (my Savior); 1 Tim. 1:1; 2:3; Tit. 1:3; 2:10; 3:4; Jude 25 During Mary’s visit to Elizabeth, Mary spoke out her praises to God (Luke 1:46-55). Many New Testament poems are compilations of psalms and other Old Testament hymns of praise.] Mary’s “song” (the Magnificat) begins with words that could come from Hannah’s praise prayer in 1 Samuel 2:1 and from Psalm 35:9. Mary personalized this name for God, calling Him, God my Savior. And Mary said: My soul exalts the Lord, And my spirit has rejoiced in God my Savior For He has had regard for the humble state of His bondslave; For behold, from this time on all generations will count me blessed. For the Mighty One has done great things for me; And holy is His name (Luke 1:46-49)    The Kingdom of God, The Highest Eternal Truth of Spiritual Reality Christ’s riches that He makes available to us are not material but spiritual Christ's Eternal Glory True Authenticity with God Grows our Intimacy and Relationship with Him, Merging our Spirit with the Holy Spirit of the Living Christ The phrase unsearchable riches of Christ comes from Ephesians 3:8–9: “To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things” (ESV). The Greek for “unsearchable riches” is translated “boundless riches” in the NIV. Colossians 1:27 is a powerful verse: “God has chosen to make known among the Gentiles the glorious riches of this MYSTERY, which is Christ in you, the hope of glory.” Let’s start by clarifying that the apostle Paul is writing to believers in Jesus Christ—the “YOU” whom he addresses He calls them “the Lord’s people” in the previous verse (Colossians 1:26). The “Gentiles” are non-Jewish people A “MYSTERY” in the New Testament is simply something that was HIDDEN in times PAST but has now been REVEALED BY GOD The former mystery, now UNDERSTOOD, is that CHRIST IN US is the hope of our future GLORY In the Old Testament, the Holy Spirit came upon certain people to empower them for service, but then He would leave again. The Mind of Christ is in Stark Contrast to those under the Davidic Covenant of earthly Rewards, God has purposely blinded their minds and eyes from the SPIRITUAL BLESSINGS of the NEW COVENANT New Testament believers have a different experience, as the Spirit indwells us permanently The permanent indwelling of the Holy Spirit given to New Testament believers was a “mystery” to the Old Testament saints. After Jesus ascended to heaven, He sent the Holy Spirit to live within us, never to leave (John 14:16–17; 16:7). Jesus told His disciples, “On that day you will realize that I AM in my Father . . . and I AM in you” John 14:20 The Holy Spirit seals us for the day of redemption (Ephesians 4:30). In other words, the Spirit’s presence in our hearts guarantees our ultimate salvation. Though we are in THIS world, we are not OF it (John 17:16). God will continue to work in us until He is finished perfecting us (see Philippians 1:6). This forward-looking guarantee of perfection is what is meant by “Christ in you, the hope of glory.” The J. B. Phillips translation of Colossians 1:27 puts it this way: “The secret is simply this: Christ in you! Yes, Christ in you bringing with him the hope of all glorious things to come.” The hope of glory is the fulfillment of God’s promise to restore us and all creation (see Romans 8:19–21 and 1 Peter 5:10). This hope is not a wishful thought, but the confident, expectant, joyful knowledge that we are being changed by God and will one day see Christ face to face, having been conformed to His image (Romans 8:29; 1 John 3:2). The hope of glory includes our resurrection: “If the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit who lives in you” (Romans 8:11). It includes a heavenly inheritance: “In his great mercy he has given us NEW birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can NEVER perish, spoil or FADE This INHERITANCE is KEPT IN HEAVEN for you” (1 Peter 1:3–4). The Spirit of Christ within us is the “DEPOSIT guaranteeing our inheritance” (Ephesians 1:14) Christ’s presence in us is the hope of glory, and this TRUTH is full of “glorious riches.” Christ is in our hearts, and we KNOW that there is life beyond this earthly existence-- a life that will be glorious beyond all imagination The Greek word translated “unsearchable” describes something that cannot be fully comprehended or explored. In other words, there is no limit to the RICHES of CHRIST; they are past finding out. Try as we might, we can never plumb the DEPTHS of Christ’s WORTH Paul delineates some of these riches in Ephesians 1:7–14: redemption through His blood, the forgiveness of sins, the KNOWLEDGE of the MYSTERY of HIS WILL the MESSAGE of TRUTH the SEALING of the Holy Spirit, and the guarantee of our inheritance These are spiritual riches with eternal benefits, and we cannot fully comprehend them Jesus taught two short parables that emphasize the value of eternal life and the kingdom of God: "The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it” (Matthew 13:44–46). Like a hidden treasure or a pearl of great price, admission to the kingdom is of incalculable worth-- and it is Jesus Christ who grants the admission. The unsearchable riches of Christ cannot be fully traced out. “In Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9), so the riches of Christ include all that God is. The unsearchable riches of Christ are the Glory of God, the TRUTH of God, the Wisdom of God, the Life of God, and the Love of God. In Christ, God “has blessed us in the heavenly realms with every spiritual blessing” (Ephesians 1:3). In Christ are hidden “all the treasures of wisdom and knowledge” (Colossians 2:3) In Ephesians 3:8 Paul refers to himself as “less than the least of all the Lord’s people.” This humble statement is then contrasted with “the boundless RICHES of CHRIST.” Paul describes himself as the lowest of believers while lifting JESUS up as the GREATEST of all Every believer, in like humility, acknowledges the all-surpassing goodness and grace of God: “The LORD bestows favor and honor; no good thing does he withhold from those whose walk is blameless” (Psalm 84:11). He is Refering to SPIRITUAL REWARDS REVEALED THROUGH SPIRITUAL EYES, THE MIND AND WISDOM OF CHRIST THE KINGDOM OF GOD IS ETERNAL THROUGH SPIRITUAL DISCERNMENT, NOT EARTHLY Christ’s riches that He makes available to us are not material but SPIRITUAL The unsearchable riches of Christ provide salvation to everyone who believes (John 3:16; Romans 1:16). We may be the worst of sinners, yet Jesus can forgive us and transform our lives (Romans 12:1–2). King Solomon was a man of great riches and wisdom, and his fame spread throughout the known world. Dignitaries from other countries came to hear his wisdom and see his lavish display of wealth (1 Kings 10:24). Scripture says that Solomon had no equal in the earth at that time: “King Solomon was greater in riches and wisdom than all the other kings of the earth” (verse 23). Yet, for all that, Solomon’s riches were not unsearchable. They could be quantified; the gold bars could be counted, and he had no inexhaustible supply of silver. Besides that, Solomon’s riches were only the temporal treasures of this world Jesus is “greater than Solomon” (Luke 11:31). The treasures of Christ are inexhaustible, they are unsearchable, and they are forever. “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 physical glory of the Old, as many Jews in his day refused to do. He compared the two types of glory by recalling how Moses absorbed and reflected God’s glory for a time after being in his presence (2 Corinthians 3:7–11, 13; cf. Exodus 34:29–35). Though Moses’ glow had a spiritual cause, there was nothing spiritual about the effect—any person, regardless of his relationship with God, could see the glow on Moses’ face, which he covered with a veil. Not so the glory of the New Covenant. That can be seen only with a believer’s spiritual eyes—what Paul is doing his best to open, so that we discern the gospel’s glory. So he writes, “For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ” (2 Corinthians 4:6). But, as we move from glory to glory, there’s something even more important about the glory of the New Covenant that Christians must understand: its supernatural power to transform us. And that brings us to God’s ultimate purpose and destination for every believer, to transform us into the image of his own beloved Son (2 Corinthians 3:18; Romans 8:28–30; Philippians 3:20–21). Before he finishes with the topic of being transformed from glory to glory, Paul presents yet one more astonishing claim: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Corinthians 5:17). This is the invitation the Lord makes to all Christians, to have our lives radically transformed here and now, by opening our eyes to see the glorious journey He is taking us on "from glory to glory.” The Bible mentions rewards in heaven multiple times (Matthew 5:12; Luke 6:23, 35; 1 Corinthians 3:14; 9:18). But why are rewards necessary? Won’t being in heaven with God be enough? Experiencing Him, His glory, and the joys of heaven will be so wonderful, it’s hard to understand why extra rewards would be needed. Also, since our faith rests in Christ’s righteousness instead of our own (Romans 3:21–26), it seems strange that our works would merit reward. God will give rewards in heaven at the bema, or the judgment seat of Christ, based on our faithfulness in service to Him (2 Corinthians 5:10). The rewards will show the reality of our sonship (Galatians 4:7) and the justice of God (Hebrews 6:10). God will give REWARDS in HEAVEN in order to fulfill the law of sowing and reaping (Galatians 6:7–9) and make good on His promise that our labor in the Lord is not in vain (1 Corinthians 15:58). One reason for the rewards in heaven is the fact that Jesus shares His reward with us. Paul said, “I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). Our lives are “hidden” with Christ, who is seated at the right hand of God (Colossians 3:1–4). We die with Him and we live with Him and we share in His joy (Romans 6:8; Matthew 25:21). In heaven we will dwell with Him (John 14:1–3). Our lives are inextricably linked with Christ’s. The reward He receives is shared with all of us: “If we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory” (Romans 8:17). Our rewards in heaven depend on the goodness and power of God. Through Christ’s resurrection we gain an inheritance in heaven; on earth our faith is tested and results in praise and glory and honor when Christ is revealed (1 Peter 1:3–9). The things we do in this life are only permanent (that is, carried with us into heaven) if they are built on the foundation, which is Christ (1 Corinthians 3:11–15). The rewards we gain in heaven are not like the rewards we earn here on earth. We tend to think in material terms—mansions, jewels, etc. But these things are only representations of the true rewards we will gain in heaven. A child who wins a spelling bee treasures the trophy he receives not for the sake of the trophy itself but for what that trophy means. Likewise, any rewards or honor we gain in heaven will be precious to us because they carry the weight and meaning of our relationship with God—and because they remind us of what He did through us on earth. In this way, rewards in heaven glorify God and provide us with joy, peace, and wonder as we consider God’s work in us and through us. The closer we were to God during this life, the more centered on Him and aware of Him, the more dependent on Him, the more desperate for His mercy, the more there will be to celebrate. We are like characters in a story who suffer doubt, loss, and fear, wondering if we will ever really have our heart’s desire. When the happy ending comes and desire is fulfilled, there comes a completion. The story would not be satisfying without that completion. Rewards in heaven are the completion of our earthly story, and those rewards will be eternally satisfying (Psalm 16:11). When we read of the "world" in the New Testament, we are reading the Greek word cosmos. Cosmos most often refers to the inhabited earth and the people who live on the earth, which functions apart from God. Satan is the ruler of this "cosmos" (John 12:31; 16:11; 1 John 5:19) By the simple definition that the word world refers to a world system ruled by Satan, we can more readily appreciate Christ’s claims that believers are no longer of the world—we are no longer ruled by sin, nor are we bound by the principles of the world. In addition, we are being changed into the image of Christ, causing our interest in the things of the world to become less and less as we mature in Christ The phrase “transformed by the renewing of the mind” is found in Romans 12:2. Maturity in Christ is not an Outward Appearance, but Inward Transformation to Conforming Spirit to Spirit in Christ 'It's a Knowledge of Christ in Intimacy with Him Second Peter 3:18 tells us to "grow in the grace and knowledge of the Lord Jesus Christ.” To grow in grace is to mature as a Christian. We are saved by grace through faith (Ephesians 2:8–9), and we mature and are sanctified by GRACE AL0NE The word sanctify as it pertains to the life of a Christian means “to set a person apart for holiness” or “to make HOLY.” We know that grace is a blessing that we don’t deserve. It is God’s grace that justifies us, sanctifies us, and eventually glorifies us in heaven. The sanctification process, becoming more like Christ, is synonymous with growing in grace. We grow in grace by reading God’s Word and letting it “dwell in us richly” (Colossians 3:16) and by praying. Those actions by themselves don’t mature us, but God uses these spiritual disciplines to help us grow. Therefore, maturing in our Christian life is not about what we do, but about what God does in us, by His grace. Understanding and applying God’s grace in our lives is important. We are not to impair it by being proud, because God says that He resists the proud but gives grace to the humble (James 4:6). Grace is that attribute of God that enables us to break free of our sinful nature and follow Him. It gives us strength and protects us. Without God’s grace, His favor, we would be hopelessly lost in this world. The more grace we have and ask God for, the more mature as Christians we will be. To grow in grace does not mean gaining more grace from God. God’s grace never increases; it is infinite, it cannot be more, and according to the nature of God, it could never be less. He gave His only Son so that whoever believes in Him should be saved (John 3:16). How much more grace could there possibly be than that? But to grow in grace is to grow in our understanding of what Jesus did and to grow in our appreciation of the grace we have been given. The more we learn about Jesus, the more we will appreciate all He has done, and the more we appreciate His love and sacrifice for us, the more we will perceive the never-ending grace of God. Peter also confirms that we need to grow in our knowledge of Jesus and to have that intimate relationship with Him because the more we know of Him, the more of Him will be seen in our lives. Paul said in Colossians 3:1–4: "Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the RIGHT hand of God. Set your minds on things ABOVE, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory.” The Scriptures contain all the knowledge we will ever need to learn of God, His Son, and His Spirit, at least in this life. God`s desire for those He has saved is their sanctification and transformation. He wants us to become more holy like Himself. He wants to transform us into the image of His Son The way to do this is by meditating on the Scriptures and applying their principles to our lives as we yield to the conviction and power of the Holy Spirit who dwells within us. Then we will prove 2 Corinthians 3:18: “We, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord.” Chapter 12 marks the transition in that epistle from the apostle Paul’s theological teaching to his practical teaching. The book of Romans is probably the closest thing in the Bible to a systematic theology. Paul did not found the church at Rome, but he had every intention of visiting that church on his way to Spain. As a result, Paul wrote this epistle as a way of introducing himself to that congregation and to give them an overview of the gospel and what it means in the lives of believers. After teaching the great doctrine regarding the gospel of God’s righteousness that is ours through faith in Christ in Romans chapters 1—11, Paul begins to exhort us to godly living. How are we to live in light of the saving power of the gospel? That is what Romans 12—16 aims to teach. The practical section of Romans begins with a great “therefore.” Seeing all that God did on our behalf, therefore live like this. The first of Paul’s great exhortations is to be renewed in our minds: “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:1–2, ESV). The phrase “the mercies of God” refers to all of what has preceded in chapters 1—11. The exhortation that Paul presents is that since we have been the recipients of God’s great mercies, we are to be “living sacrifices” to God. How do we do this? We are living sacrifices to God by not conforming to this world, but by being transformed by the renewal of our minds. This exhortation really serves as a summary statement of all that follows. A living sacrifice to God is one who does not conform, but is transformed. We are not to be conformed to this world. Paul is using the word world here to refer to the spirit of the age. In other words, world refers to the popular worldview that rejects God and His revelation. As unbelievers, we are naturally conformed to the world (Ephesians 2:1–3). As believers, we are no longer conformed to this world because we no longer belong to the spirit of this age. We have been translated from the kingdom of darkness into the kingdom of God’s beloved Son (Colossians 1:13). Therefore, rather than continuing to conform to this world, we are to be transformed by having our minds renewed. It is interesting to note that Paul says that we must be transformed by the renewing of our “minds.” The mind is the key to the Christian life. The reason why non-Christians do not respond to Christian truth is that they cannot discern spiritual TRUTH (1 Corinthians 2:14). The GOSPEL is a call for the unbeliever to repent of his sin and embrace Christ by faith. The Greek word translated “repentance” carries the notion of a change of mind. The only way to replace the error of the world’s way of thinking is to replace it with God’s truth, and the only infallible source of God’s truth is His revealed Word, the Bible. Transformation through renewed minds comes as believers expose themselves to God’s Word through the faithful exposition of it IN personal Bible study, preaching the Word, reading the Word, and s is invaluable in helping us renew our minds. There are no shortcuts. There is no magical formula for renewing our minds. We must fill our minds with God’s Word. As Jesus prayed to the Father, “Sanctify them in the truth; your word is truth” (John 17:17) In Peter’s closing remarks to the churches in the Asia Minor, he affirms, “And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you” (1 Peter 5:10, ESV). This powerful sentence offers encouragement through the themes of restoration, confirmation, strengthening, and establishment Let’s delve into God’s message of hope here. To begin with, Peter acknowledges that Christians are not exempt from suffering, particularly the persecution that arises from identifying with Christ. While our trials may vary in nature, every Christian will experience some degree of suffering. It could manifest as insults, disparaging remarks, struggles with sin, disappointments in a broken world, tragic losses, poverty, imprisonment, or even death. Early Christians endured intense persecution, and many struggled with discouragement. Peter’s encouragement went beyond superficial motivation to ease their pain; it offered a hope that transcended their temporary discomfort. Modern Christians often hold one of two extreme views of suffering, both of which Peter contradicts. The first extreme treats suffering as either an illusion or a sign of weak faith. This perspective suggests that Christians should not suffer, and even mentioning negative aspects of life, like sickness, is almost sinful. The books of Job and Ecclesiastes refute this view, and, in the New Testament, Jesus affirms that His followers will face trials and persecution (Matthew 5:10–12; Luke 9:23; John 16:33). Even Hebrews 11, the renowned chapter on faith, acknowledges suffering (verses 35–38). The other extreme involves adopting a defeatist attitude toward life due to its brokenness. Both extremes should be avoided in light of God’s promises. God’s first encouragement to Christians, through Peter, is restoration. The Greek word for “restore” conveys the idea of making something whole again. Sin and suffering have left us broken, and we will not be fully restored this side of eternity. However, at the right time, God will restore all things, including us (see Revelation 2:15). In the Christian perspective, the afterlife is not just a consolation for the troubles of the present life; it is a renewal into God’s intended state. As C. S Lewis opined, “They say of some temporal suffering, ‘No future bliss can make up for it,’ not knowing that Heaven, once attained, will work backwards and turn even that agony into a glory” (The Great Divorce, Macmillan, p. 64). Additionally, God promises to confirm, strengthen, and establish us. He fully acknowledges that we are His, that He gifts us with strength, and that He will establish us, that is, He will keep us rooted. Through it all, “our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (2 Corinthians 4:17). Hence, we need not deny the reality of suffering—even for righteous individuals—nor do we fall into despair. It can be dismaying to witness the prevalence of evil in the world, and we may wonder why God appears silent. However, the God who suffered in the Person of Jesus has shown us that He is active both in good and bad times. We can always rely on His grace when the burden feels too much to bear. In Philippians 4:7 we have a wonderful promise: “The peace of God, which passes all understanding, will guard your hearts and your minds in Christ Jesus.” It is important to note the context of this promise, because that’s where we find the condition: “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God” (verse 6). God’s peace is promised to guard those who pray—with thanksgiving—about everything. This peace will transcend our ability to understand it. There are other gifts of God that are not fully comprehensible to us. The gift of salvation is “indescribable” (2 Corinthians 9:15). The complexity and wisdom of God’s plan is inscrutable (Isaiah 55:8–9). According to Ephesians 3:19, the love of Christ is something else so great we will never fully understand it. Likewise, human reasoning is incapable of fully comprehending the peace of God. The believer who places his or her full confidence in a loving God and is thankful in every circumstance will possess a supernatural peace. An inner calm will dominate the heart. The faithful believer will know peace—his heart and mind are “guarded” by it—despite the tempest raging without. No one, especially those outside of Christ, will be able to fathom that peace. To most, it will remain a mystery how someone can be so serene in the midst of turmoil. The peace that comes from being in a RIGHT RELATIONSHIP with God is not the peace of this world . The world’s peace depends on having favorable circumstances: if things are going well, then we feel peaceful; when things go awry, the peace quickly dissipates. Jesus made the distinction between His peace and the world’s vacillating peace: “Peace I leave with you; my peace I give you. I do not give to you as the world gives” (John 14:27). God’s supernatural peace surpasses natural understanding. A cancer patient who experiences a remission of the disease may proclaim, “I am so thankful to God!” That is praise. A cancer patient who is dying and in pain may calmly say, “Everything is all right. I claim Romans 8:28, and I have peace in my heart.” That is “the peace that passes all understanding.” Jesus had a lot to say about sanctification in John 17. In verse 16 the Lord says, “They are not of the world, even as I am not of it,” and this is before His request: “Sanctify them by the truth; your word is truth” (verse 17). In Christian theology, sanctification is a state of separation unto God; all believers enter into this state when they are born of God: “You are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption” (1 Corinthians 1:30, ESV). The sanctification mentioned in this verse is a once-for-ever separation of believers unto God. It is a work God performs, an integral part of our salvation and our connection with Christ (Hebrews 10:10). Theologians sometimes refer to this state of holiness before God as “positional” sanctification; it is related to justification. While we are positionally holy (“set free from every sin” by the blood of Christ, Acts 13:39), we know that we still sin (1 John 1:10). That’s why the Bible also refers to sanctification as a practical experience of our separation unto God. “Progressive” or “experiential” sanctification, as it is sometimes called, is the effect of obedience to the Word of God in one’s life. It is the same as growing in the Lord (2 Peter 3:18) or spiritual maturity. God started the work of making us like Christ, and He is continuing it (Philippians 1:6). This type of sanctification is to be pursued by the believer earnestly (1 Peter 1:15; Hebrews 12:14) and is effected by the application of the Word (John 17:17). Progressive sanctification has in view the setting apart of believers for the purpose for which they are sent into the world: “As you sent me into the world, I have sent them into the world. For them I sanctify myself, that they too may be truly sanctified” (John 17:18–19). That Jesus set Himself apart for God’s purpose is both the basis and the condition of our being set apart (see John 10:36). We are sanctified and sent because Jesus was. Our Lord’s sanctification is the pattern of and power for our own. The sending and the sanctifying are inseparable. On this account we are called “saints” (hagioi in the Greek), or “sanctified ones.” Prior to salvation, our behavior bore witness to our standing in the world in separation from God, but now our behavior should bear witness to our standing before God in separation from the world. Little by little, every day, “those who are being sanctified” (Hebrews 10:14, ESV) are becoming more like Christ. There is a third sense in which the word sanctification is used in Scripture—a “complete” or “ultimate” sanctification. This is the same as glorification. Paul prays in 1 Thessalonians 5:23, “May the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ” (ESV). Paul speaks of Christ as “the hope of glory” (Colossians 1:27) and links the glorious appearing of Christ to our personal glorification: "When Christ, who is your life, appears, then you also will appear with him in glory” (Colossians 3:4). This glorified state will be our ultimate separation from sin, a total sanctification in every regard. “We know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2). To summarize, “sanctification” is a translation of the Greek word hagiasmos, meaning “holiness” or “a separation.” In the past, God granted us justification, a once-for-all, positional holiness in Christ. In the present, God guides us to maturity, a practical, progressive holiness. In the future, God will give us glorification, a permanent, ultimate holiness. These three phases of sanctification separate the believer from the penalty of sin (justification), the power of sin (maturity), and the presence of sin (glorification). In the verses leading up to 1 Corinthians 2:16, we note some truths concerning the mind of Christ: 1) The mind of Christ stands in sharp contrast to the wisdom of man (verses 5-6). 2) The mind of Christ involves wisdom from God, once hidden but now revealed (verse 7). 3) The mind of Christ is given to believers through the Spirit of God (verses 10-12). 4) The mind of Christ cannot be understood by those without the Spirit (verse 14). 5) The mind of Christ gives believers discernment in spiritual matters (verse 15). The word discern and its derivatives are translations of the Greek word anakrino in the New Testament. It means “to distinguish, to separate out by diligent search, to examine.” Discernment is the ability to properly discriminate or make determinations. It is related to wisdom. The Word of God itself is said to discern the thoughts and intentions of one’s heart (Hebrews 4:12). A discerning mind demonstrates wisdom and insight that go beyond what is seen and heard. For example, God’s Word is “spiritually discerned.” To the human mind without the Spirit, the things of God are “foolishness” (1 Corinthians 2:14). The Spirit, then, gives us spiritual discernment. In order to have the mind of Christ, one must first have saving faith in Christ (John 1:12; 1 John 5:12). After salvation, the believer lives a life under God’s influence. The Holy Spirit indwells and enlightens the believer, infusing him with wisdom—the mind of Christ The believer bears a responsibility to yield to the Spirit’s leading (Ephesians 4:30) and to allow the Spirit to transform and renew his mind (Romans 12:1-2)    |
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |
RSS Feed
ArchivesNo Archives |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Paragraph. Clicca qui per modificare.
|
Paragraph. Clicca qui per modificare.
|
|
Paragraph. Clicca qui per modificare.
|
|
|
|
|
|
Paragraph. Clicca qui per modificare.
|
Paragraph. Clicca qui per modificare.
|
|
|
|
|
|
|
