Key Aspects
of a
Personal Relationship
with Jesus:
Communal Aspect:
While personal, this relationship is not private; it is often experienced within the context of the church community and sacraments.
Transformation:
A relationship with Jesus leads to, and is characterized by, a desire to live according to his teachings, love others, and turn away from sin.
Intimate Communication: Regular prayer, such as talking to Jesus in your heart throughout the day, is foundational, says Tilma Parish.
Active Faith and Trust: It requires intentional effort to know him, similar to nurturing other significant relationships.
Obedience and Love:
True connection is characterized by loving Jesus and aiming to follow his commandments, rather than simply going through routines.
How to Cultivate the Relationship:
Scripture Reading: Reading the Bible to understand his words, character, and mission.
Sacraments/Worship: Participating in communal worship and Eucharist.
Service: Serving neighbors and aiding others, which is seen as a way of serving Jesus, explains Catholic Missionary Disciples.
Reflection: Allowing his teachings to influence daily decisions and actions.
How to Cultivate the Relationship:
Scripture Reading: Reading the Bible to understand his words, character, and mission.
Sacraments/Worship: Participating in communal worship and Eucharist.
Service: Serving neighbors and aiding others, which is seen as a way of serving Jesus, explains Catholic Missionary Disciples.
Reflection: Allowing his teachings to influence daily decisions and actions.
In John 14:17, Jesus says, “Even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you” (ESV). Because the ESV capitalizes Spirit, modern readers can easily infer that the spirit in question is the Holy Spirit. To understand why Jesus refers to the Holy Spirit as the “Spirit of truth,” let us review the context of John 14.
John 14 is part of the Upper Room Discourse (John 13—17), a collection of teachings delivered by Jesus to His disciples on the night before His crucifixion. In these final moments, the disciples were greatly distressed about the impending departure of their beloved friend, Jesus (John 14:1).
For this reason, Jesus took
an extended
moment to calm their troubled hearts
and reassure them
that
“another Helper” was on the way
(John 14:16, ESV).
The Greek term translated
as “Helper”
(John 14:16, 26; 15:26; 16:7)
is paráklētos.
The form of this word is passive and means “one who is called alongside.” At the Son’s request, the Father will send another Helper to encourage and exhort the disciples.
John’s use of the term another implies that the disciples already had a helper—the one who would soon depart from the earth. Although the Gospel writers never explicitly refer to Jesus as a paráklētos, the term is applied to Him in 1 John 2:1. Thus, in the context of John 14:16, Jesus promises to send His disciples a helper of the same type, and that helper would continue the ministry that Jesus began.
In John 14:17, the identity of the helper is now revealed: He is the Spirit of truth (cf. John 15:26; 16:13). The Spirit of truth is God the Holy Spirit, the third Person of the Trinity. The Father will send the Spirit to come alongside the disciples. He is called the Spirit of truth because He bears witness to the truth of Jesus Christ (see John 14:6).
In contrast to the work of the Holy Spirit is the work of the devil, a being who does not hold “to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies” (John 8:44). Because the unbelieving world remains ensnared by satanic falsehoods, they cannot receive the Spirit of truth (cf. 1 Corinthians 2:14). Tragically, unbelievers prefer to walk by sight and not by faith, failing to understand that sight guarantees nothing.
At the moment of His baptism, Jesus received the Holy Spirit: John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him” (John 1:32, ESV). So, in a sense, the Spirit of truth was already withthe disciples. Following the departure of Jesus, however, the disciples will know the Spirit more intimately because He would be in them (cf. Romans 8:9–11 and Ephesians 1:13–14).
Before the disciples began their ministry, Jesus instructed them to remain in Jerusalem for the promised Holy Spirit: “And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, ‘you heard from me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now’” (Acts 1:4–5, ESV). Once the Holy Spirit came upon them, they were fully equipped to proclaim the gospel of Jesus Christ (verse 8).
Believers should be thankful that the Spirit of truth is with us, in us, and upon us. For, without His guidance and light, we could not distinguish truth from error.
In John 8:44, Jesus tells religious leaders "there is no truth in him" (referring to the devil/falsehood), meaning they follow a nature contrary to God's character of absolute truth, reliability, and faithfulness
Romans has the theme of faith (Romans 1:16–17). Paul addresses the process by which faith is produced in the heart in Romans 10:17: “Faith comes from hearing the message, and the message is heard through the word about Christ.”
The first eight chapters of Romans contends with the ideas of positional salvation through faith (Romans 1:18—5:21), the process of growing in holiness through faith (Romans 6:1—8:17), and the future glorification Christians will receive because of faith (Romans 8:18–39). Chapters 9—11 of Romans works from the implied question, “Has God then failed to fulfill His promises to Israel?”
It is within this context that Paul gives the reason for the Israelites’ lack of salvation; namely, they lack faith (Romans 9:32; 10:4). The Israelites are saved through faith in Christ, just like the Gentiles. Eternal salvation does not distinguish between Gentile or Jew but is received through belief in the person and work of Jesus Christ (Romans 10:12–13; 1 Corinthians 15:1–8; Galatians 3:23–29).
In the lead-up to the statement that faith comes by hearing, Romans 10:14–16 explains the requirements for a series of actions to take place. In order for one to “call on the name of the Lord,” he or she must believe. In order to believe, one must hear (or receive the report). In order for one to hear, another has to give the report. And that other won’t give the report unless he or she is sent.
Paul continues in Romans 10:17 to summarize
the argument thus far:
“So faith comes from hearing,
and hearing
by the word of Christ”
(NASB).
“Faith” is translated from the Greek word pistis, which means “belief, trust, or confidence in someone or something.” It is key to the book of Romans and is used 40 times in the book—three of those occurrences appearing in chapter 10. The verb form of the word is also used 21 times within the book and most often translated as “believe.”
If faith comes by hearing, then what does Paul mean by “hearing”? In this context, it is not simply the physical receiving of sounds by the ear as most English speakers would understand the term. “Hearing” seems to designate something more—the receiving or acceptance of a report. Note the use of the word, translated “message” in Romans 10:16, as Paul quotes Isaiah 53:1: “Lord, who has believed our message?” In Isaiah’s day, the Lord had provided Israel with a message, but the prophet laments that few actually received it. The “hearing” was not attached to simple sounds but to a message or report given. In Romans 10, Paul makes the point that the good news has been given and the people of Israel have heard (Romans 10:18).
The nature of the gospel is a report: a report of God saving people from the wrath they deserve. In order to believe the report, one must receive the report! Faith comes by hearing. It is not a guarantee that the report will result in faith, as Paul makes clear in Romans 10:16. For just as the Israelites refused to believe the message of Isaiah, every human today can refuse to believe the message of the gospel.
The nature of “hearing” also does not require the physical act of hearing with the ear. The report simply needs to be received. For instance, someone could read the gospel through GotQuestions.org and receive it by faith, without an audible word being spoken. As long as the message can be received fully, the medium does not affect the outcome. The content of the message must be “the word about Christ.” As Paul states in 1 Corinthians 15:3–5, the message is “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve” (NASB). Faith that leads to eternal salvation comes after “hearing”; that is, after receiving this message concerning Christ.
The answer to this question is found by first understanding the reason why John wrote his gospel. We find his purpose clearly stated in John 20:30-31: “Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.” Once we understand that John’s purpose was to introduce the readers of his gospel to Jesus Christ, establishing Who Jesus is (God in the flesh) and what He did, all with the sole aim of leading them to embrace the saving work of Christ in faith, we will be better able to understand why John introduces Jesus as “the Word” in John 1:1.
By starting out his gospel stating, “In the beginning was the Word, and the Word was with God, and the Word was God,” John is introducing Jesus with a word or a term that both his Jewish and Gentile readers would have been familiar with. The Greek word translated “Word” in this passage is Logos, and it was common in both Greek philosophy and Jewish thought of that day. For example, in the Old Testament the “word” of God is often personified as an instrument for the execution of God’s will (Psalm 33:6; 107:20; 119:89; 147:15-18). So, for his Jewish readers, by introducing Jesus as the “Word,” John is in a sense pointing them back to the Old Testament where the Logos or “Word” of God is associated with the personification of God’s revelation. And in Greek philosophy, the term Logos was used to describe the intermediate agency by which God created material things and communicated with them. In the Greek worldview, the Logos was thought of as a bridge between the transcendent God and the material universe. Therefore, for his Greek readers the use of the term Logos would have likely brought forth the idea of a mediating principle between God and the world.
So, essentially, what John is doing by introducing Jesus as the Logos is drawing upon a familiar word and concept that both Jews and Gentiles of his day would have been familiar with and using that as the starting point from which he introduces them to Jesus Christ. But John goes beyond the familiar concept of Logos that his Jewish and Gentile readers would have had and presents Jesus Christ not as a mere mediating principle like the Greeks perceived, but as a personal being, fully divine, yet fully human.
Also, Christ was not simply a personification of God’s revelation as the Jews thought, but was indeed God’s perfect revelation of Himself in the flesh, so much so that John would record Jesus’ own words to Philip: Jesus answered: “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’?”
(John 14:9).
By using the term Logos or Word
in John 1:1,
John is amplifying and applying a concept
with which
his audience was familiar
and using
that to introduce his readers to
the true
Logos of God in Jesus Christ,
the
Living Word of God,
fully
God and yet fully man,
who came to
Reveal God to man and redeem all
who believe
in Him from their sin
The glory of God
is the
beauty of His spirit.
It is not an aesthetic beauty or a
material beauty,
but the
beauty that emanates from
His character,
from all that He is.
The glory of man--
human
dignity and honor—fades
(1 Peter 1:24)
But the
Glory of God,
which is manifested
in all
His attributes together,
never passes away
It is eternal
Moses requested of God,
“Now show me your glory”
Exodus 33:1
In His response, God equates His glory with “all my goodness” (verse 19). “But,” God said, “you cannot see my face, for no one may see me and live” (verse 20). So, God hid Moses in “a cleft in the rock” to protect him from the fulness of God’s glory as it passed by (verses 21–23). No mortal can view God’s excelling splendor without being utterly overwhelmed. The glory of God puts the pride of man to shame: “Enter into the rock, and hide in the dust, From the terror of the Lord And the glory of His majesty. The lofty looks of man shall be humbled, The haughtiness of men shall be bowed down, And the Lord alone shall be exalted in that day” (Isaiah 2:10–11, NKJV).
Often, in the Old Testament, the manifestation of God’s glory was accompanied by supernatural fire, thick clouds, and a great quaking of the earth. We see these phenomena when God gave the law to Moses: “Mount Sinai was covered with smoke, because the Lord descended on it in fire. The smoke billowed up from it like smoke from a furnace, and the whole mountain trembled violently” (Exodus 19:18; see also Deuteronomy 5:24–25; 1 Kings 8:10–11; and Isaiah 6:1–4). The prophet Ezekiel’s vision of the glory of God was full of fire and lightning and tumultuous sounds, after which he saw “what looked like a throne of lapis lazuli, and high above on the throne was a figure like that of a man. I saw that from what appeared to be his waist up he looked like glowing metal, as if full of fire, and that from there down he looked like fire; and brilliant light surrounded him. Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him. This was the appearance of the likeness of the glory of the Lord” (Ezekiel 1:26–28).
In the New Testament, the glory of God is revealed in His Son, Jesus Christ: “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” (John 1:14). Jesus came as “a light for revelation to the Gentiles, and the glory of [God’s] people Israel” (Luke 2:32). The miracles that Jesus did were “signs through which he revealed his glory” (John 2:11). In Christ, the glory of God is meekly veiled, approachable, and knowable. He promises to return some day “on the clouds of heaven, with power and great glory” (Matthew 24:30).
Isaiah 43:7 says that God saved Israel for His glory—in the redeemed will be seen the distillation of God’s grace and power and faithfulness. The natural world also exhibits God’s glory, revealed to all men, no matter their race, heritage, or location. As Psalm 19:1–4 says, “The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they reveal knowledge. They have no speech, they use no words; no sound is heard from them. Yet their voice goes out into all the earth, their words to the ends of the world.”
Psalm 73:24 calls heaven itself “glory.” Sometimes Christians speak of death as being “received unto glory,” a phrase borrowed from this psalm. When the Christian dies, he or she will be taken into God’s presence and surrounded by God’s glory and majesty. In that place, His glory will be seen clearly: “For now we see only a reflection as in a mirror; then we shall see face to face” (1 Corinthians 13:12). In the future New Jerusalem, the glory of God will be manifest: “The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp” (Revelation 21:23).
God will not give His glory to another (Isaiah 42:8; cf. Exodus 34:14). Yet this is the very thing that people try to steal. Scripture indicts all idolaters: “Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles” (Romans 1:22–23). Only God is eternal, and His perfect and eternal attributes of holiness, majesty, goodness, love, etc., are not to be exchanged for the imperfections and corruption of anything in this world.
Honesty is truthfulness. An honest person has the habit of making accurate, trustworthy statements about life, self, others and God. An honest person represents himself just as he is and tells others the truth about themselves. Honesty is not “expressing everything that goes through your mind.” That’s transparency, and a person can be honest without being transparent. However, no one can be consistently honest without a commitment to the truth. Honesty will, at times, hurt someone’s feelings, but that does not mean that dishonesty is preferable.
Dishonesty is reproved in Scripture. God does not accept a person who “practices deceit” (Psalm 101:7), and Jeremiah 9:5 says of a wicked society, “Everyone deceives his neighbor, and no one speaks the truth; they have taught their tongue to speak lies; they weary themselves committing iniquity.” Speaking the truth, or honesty, is a mark of healthy human interaction.
A person who knows the truth but (for whatever reason) says differently is a liar. The Bible emphasizes the importance of making true statements about God. To purposely misrepresent God is a serious offense. A liar is defined, first and foremost, as someone who denies that Jesus is the Christ (1 John 2:22). “Trusting in lies” is consistent with forgetting God (Jeremiah 13:25). And those who claim to know God but contradict Him, add to His words, or refuse to follow or accept His commands are also called liars (1 John 2:4; 5:10; Proverbs 30:6).
Honesty as a character quality is a sign of the Spirit’s work in a person’s soul. God cannot lie (Hebrews 6:18); therefore, His presence in a person gives rise to truthfulness. God’s people are honest.
Humankind is not naturally honest (Psalm 116:11). Dishonesty has worldly rewards–lying can often bring financial gain, power, or temporary satisfaction. But the rewards come at a price. Dishonesty leads to more and more wickedness (Proverbs 17:4). Lying to fulfill worldly desires ultimately results in the loss of everything a person has, including his life. Hell’s inhabitants will include “all liars” (Revelation 21:8). “What good is it for a man to gain the whole world, yet forfeit his soul?” (Mark 8:36).
While it is sometimes tempting to lie, misrepresent ourselves, or downplay uncomfortable truths in an effort to avoid conflict, dishonesty is never good for relationships. Speaking dishonest words in order to avoid conflict is flattery (Psalm 12:2). Again, at times honesty will hurt the feelings of others. It’s inevitable. Remember the words of the wise: “Wounds from a friend can be trusted, but an enemy multiplies kisses” (Proverbs 27:6). A friend is willing to wound with the truth; sweet words, if lies, are the enemies of our soul.
That said, honesty should always be accompanied by gentleness. An honest person is motivated by love, not by an obsession with relaying accurate information (Proverbs 19:22). Above all, the honest person is concerned with telling the truth about God and fostering the spiritual growth of other people (Ephesians 4:29). Those who follow Jesus, the Truth (John 14:6), will speak the truth in love (Ephesians 4:15).
Perverseness, or perversity, is behavior that goes against what is normal or acceptable, often in a moral or sexual context. A perverse person exhibits a deliberate refusal to conform to established ethics. Biblically, perverseness involves a willful rejection of God’s moral laws and ethical standards. Choosing to define right and wrong based on our terms instead of submitting to God’s moral will results in perverseness. Any corrupt action or any behavior deviating from God’s standard is perverse.
Isaiah 5:20 sketches a picture of perverseness as God speaks of “those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter.” A distortion or outright rejection of what is good is at the heart of perversity.
The difference between culture’s definition of perverseness and that of the Bible relates to our ultimate authority. Secular morality operates on consensus and social contracts, changing with the times. What is considered perverse today may become ethical tomorrow. In contrast, biblical morality is based on unchanging divine standards. What God said was perverse in the past remains so today, regardless of cultural sentiments.
Speaking deceitfully is one form of perversity. Proverbs 4:24 says, “Put away from you a deceitful mouth, And put perverse lips far from you” (NKJV). Perversity twists what is good and leads to all kinds of disorder. In Proverbs 6:12, Solomon asks, “What are worthless and wicked people like?” (NLT). The answer, in part, is that “their perverted hearts plot evil, and they constantly stir up trouble” (verse 14, NLT).
The fact of perverseness suggests an order that is being corrupted. That order comes from God, and perverseness distorts it. Morality, for example, serves as a boundary to protect God’s creation, to maintain order within ourselves and harmony with others. Immorality abuses the purpose of sex, destroys order, and wreaks havoc. Similarly, truth is necessary to maintain order and harmony in relationships. Dishonesty, another type of perverseness, disrupts harmony and tears at the fabric of society.
Biblically, perverseness affects every human. When we lie, lust, hate, or use foul words, we lower our dignity, cause chaos in our relationships, and damage God’s creation. The problem is, we all have an inclination to perverseness, and we call that bent the “sin nature.” When Adam and Eve chose to define right and wrong based on their wisdom rather than God’s, human nature became perverse. Rather than walking in fellowship with God, we began to desire what contradicts God’s character, leading to perverse behavior. A just God cannot overlook perverseness, as doing so would make Him perverse.
Fortunately, God set out to redeem humanity from its perverseness as soon as Adam and Eve sinned. After declaring the “first gospel” to Adam and Eve (Genesis 3:15), He sacrificed an animal to clothe them, introducing the theme of atonement and hinting at humanity’s need for God’s provision (Genesis 3:21). Throughout the Old Testament, we see God’s commitment to maintaining moral order and righteousness in a broken world. He judges evil, makes covenants, gives laws, enforces penalties, and shows mercy. All of this deters perverseness and charts a redemptive history leading to Christ.
Jesus Christ came to break the power of our perverseness by taking our punishment and removing our guilt. Through His death and resurrection, humans are offered forgiveness of sins, reconciliation with God, and right standing with Him. Children of God are indwelt by the Holy Spirit, who empowers them to continually overcome perverseness.
The apostle Peter stressed the extreme value and enduring nature of our redemption through Jesus Christ, stating that we “were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18–19, NKJV).
In the original Greek, the word translated as “you were redeemed” (elytrōthēte) in 1 Peter 1:18 means that believers were “liberated or released by the payment of a price or ransom.” The Jews in Peter’s audience would understand the concept of redemption through the lens of their deliverance from Egypt. Redemption is seen in the Passover and the Jewish system of substitutionary sacrifices (see Exodus 12:1–51; cf. 1 Corinthians 5:7). The Gentiles might comprehend redemption as the payment for a slave to be set free. The New Living Translation illuminates these ideas: “For you know that God paid a ransom to save you from the empty life you inherited from your ancestors. And it was not paid with mere gold or silver, which lose their value. It was the precious blood of Christ, the sinless, spotless Lamb of God” (1 Peter 1:18–19, NLT).
Jesus Himself said, “For even the Son of Man came not to be served but to serve others and to give his life as a ransom for many” (Matthew 20:28, NLT; see also 1 Corinthians 6:20; Galatians 3:13; 1 Timothy 2:6). The death of Jesus Christ on the cross paid the ransom price for our spiritual deliverance from our old, empty way of life. Before salvation, we were slaves to sin (2 Peter 2:19; Titus 3:3), but Christ satisfied our debt to set us free (John 8:31–36; Romans 8:1–2; Colossians 1:13–14).
Jesus paid for our freedom, not with “corruptible things” (NKJV) or “perishable things” (ESV, NIV)—that is, nothing subject to decay. In New Testament times, silver and gold were coins used as currency to buy and sell. They were considered decaying commodities or “corruptible things” because they had no eternal value. Money and currency only have worth in this life on earth.
A little later, Peter states that our salvation is “not of perishable seed, but of imperishable, through the living and enduring word of God” (1 Peter 1:23). The cost of our redemption and salvation through the blood of Jesus Christ cannot be valued in terms of money or precious metals. These corruptible things will one day burn up, but we who are born again by the Spirit of God will live forever (John 1:13; 1 Corinthians 9:25; 1 Corinthians 15:53–54; cf. Revelation 20:14–15; Matthew 13:42–43, 50).
Though valuable, earthly possessions and worldly treasures are ultimately transient and cannot attain the eternal salvation of our souls. Instead, our redemption is secured only by the precious blood of Jesus Christ (Psalm 49:7–9, 15). As the perfect sacrifice for sin (Hebrews 9:12–14), Jesus’ substitutionary death on the cross is of infinite worth and permanence.
The central message to believers in 1 Peter 1 is to stay strong and stay the course because “we have a priceless inheritance—an inheritance that is kept in heaven for you, pure and undefiled, beyond the reach of change and decay” (Peter 1:4, NLT). We must cultivate holiness and not squander our time living recklessly. We may have to endure hardship and suffering just as Jesus did (1 Peter 2:22–24). But God raised Jesus to glory (1 Peter 1:21), and He will likewise raise us, too (1 Corinthians 6:14). We have been redeemed with an incorruptible ransom. Jesus paid with His precious, eternal-life-giving blood. Thanks to His death and resurrection, we can confidently anticipate the eternal hope of heaven.
No amount of silver and gold can free a lost sinner (see Acts 8:20). We can never be redeemed with corruptible things such as these. But because of God’s great love for us and His immeasurable grace, we have been given the most precious gift of all—the enduring and incorruptible sacrifice of Jesus Christ, His Son
(John 3:16; Romans 5:8; 2 Corinthians 9:15).
Distractions from God—whether worldly desires, worries, or busyness—are often tactical, spiritual warfare designed to hinder focus on Christ. However, these detours can be used to point back to Jesus by highlighting our need for a Savior, fostering dependence on Him, and motivating a return to His Word.
Highlighting Need: Distractions often show us that earthly things cannot satisfy, pointing to the need for Christ, the only source of true fulfillment.
Redirecting to Grace: When distraction leads to sin, it points to the necessity of God's grace and mercy, which is found in Christ.
The "True North" Concept: Like a compass needle, we must be calibrated to Christ rather than worldy pressures. When we are distracted, it highlights the need to re-center on Jesus, who is the "true north".
Refinement: God can use distractions to test and refine our focus, using difficult circumstances to build our faith and force us to trust Him more.
How to Turn Distractions Into
Focus on Christ
Identify the Source: Recognize that distraction is often a form of spiritual warfare aimed at causing believers to stray.
Submit to God's Will: Actively turn problems and frustrations over to God, replacing anxiety with prayer and reliance on His strength.
Read the Word: Combat disinterest or lack of focus by reading Scripture, which strengthens faith and realigns our focus with God's truth.
Practice Solitude: Similar to Jesus, remove yourself from daily noise to build intimacy with God, ensuring He takes priority over the "daily grind"
Psalm 1 presents two roads in life or two opposing lifestyle choices—the way of the righteous (outlined in verses 1–3) and the way of the wicked (verses 4–5). The final verse summarizes: “For the Lord watches over the way of the righteous, but the way of the wicked leads to destruction” (verse 6).
Psalm 1:1 states that the one who walks in the way of the righteous is blessed. In the original Hebrew, the word translated as “blessed” means “happy and divinely favored.” It is repeated in the original text, giving greater intensity to its meaning. The way of the righteous is the path of those who pursue a God-centered existence. Those walking on this path are blessed with abundant happiness (Psalm 16:11; 21:6; 34:8; Acts 13:52; Philippians 4:4). He or she is highly favored by God’s grace (Deuteronomy 7:7–8; Jeremiah 31:3; Ephesians 2:4–8; Philippians 1:7). Jesus spoke of this blessedness in the Beatitudes (Matthew 5:3–12). God’s grace and favor are ultimately shown through the cross of Jesus Christ (Romans 3:24–25; Ephesians 1:7).
To walk the way of the righteous means to not “follow the advice of the wicked, or stand around with sinners, or join in with mockers” (Psalm 1:1, NLT). The person choosing the way of the righteous avoids thinking and behaving like the ungodly. He ignores worldly counsel and the philosophy of secular humanists who put themselves at the center of their world (2 Corinthians 5:15; 2 Timothy 3:1–2). The pursuer of righteousness resists the desires of the flesh (Romans 8:5; Ephesians 2:3) and refuses to associate with people who treat God with contempt (1 Corinthians 15:33).
Those who love God’s Word travel the way of the righteous: “But they delight in the law of the Lord, meditating on it day and night” (Psalm 1:2, NLT). They pray, “Make me walk along the path of your commands, for that is where my happiness is found” (Psalm 119:35, NLT; see also Psalm 119:1, 47). Those who walk down the godly road acquire a healthy appetite for God’s truth and instruction, declaring like the psalmist, “Oh, how I love your law! I meditate on it all day long” (Psalm 119:97; see also Joshua 1:8).
The way of the righteous is a secure, fruitful, and prosperous path. The people on this road “are like trees planted along the riverbank, bearing fruit each season. Their leaves never wither, and they prosper in all they do” (Psalm 1:3, NLT). The God-centered person feasts on God’s Word and drinks from His refreshing, life-giving streams (John 4:14; Ephesians 5:26). He never goes hungry or thirsty.
Jesus Himself said, “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty” (John 6:35; see also John 6:48; John 7:37). The godly draw sustenance and strength from the Lord. He is their source of life. In Him, they are firmly anchored by roots that reach down into a well that never runs dry (Isaiah 58:11). The way of the righteous brings peace, refreshing, renewal, cleansing, fruitfulness, and soul satisfaction to all who walk in it (Isaiah 32:17; 40:31; Psalm 19:7–10; 51:10; 63:1–5; Proverbs 11:30; Acts 3:20; Ephesians 5:26).
The godly bear fruit in every season of life—both in hard times and in good (Philippians 4:10–20; 2 Corinthians 9:8) and from youth until old age (1 Timothy 4:12; Isaiah 46:4). Their “leaves” never wither because everything they do while seeking first His kingdom and righteousness has eternal worth (Luke 12:33; Matthew 6:20; 1 Peter 1:4; 1 Timothy 6:18–19).
The way of the righteous is the Christian life, which is often described as a “walk” (see Colossians 1:10; 2:6; Ephesians 4:17; 5:2, 8, 15; 1 Thessalonians 2:12, ESV). Through faith in His sacrifice, Christ becomes our righteousness (Romans 3:21–31; 1 Corinthians 1:30; 2 Corinthians 5:21).
Jesus calls all true believers to follow Him down a road of sacrifice and service, giving up their own lives to minister to others for the sake of the gospel (Matthew 16:24–26; Romans 12:1). This road involves personal, intimate fellowship with our Shepherd and Savior (Psalm 23:1; John 10:1–21; Hebrews 13:20), who leads, guides, and protects us. The Lord walks with His righteous ones, watching over them every step of the way (Psalm 1:6).
The ultimate blessedness of the way of the righteous is that it leads to life in God’s presence forever (Proverbs 21:21). By contrast, the way the wicked ends in eternal judgment, destruction, and death (Psalm 1:4–6; Philippians 3:18–19; 2 Thessalonians 1:8–9; Revelation 20:11–15).
In one of the most comforting Bible passages, King David declares, “The Lord is my shepherd; I shall not want” (Psalm 23:1, ESV). The word want in this case means “to have a need” or “to lack”; the psalmist’s confident assurance is that, with the Lord as his shepherd, he would never lack a thing. All his needs would be supplied.
David, who spent his boyhood tending his father’s flocks (1 Samuel 16:11, 19; 17:15), knew something about the heart of a shepherd. He compared his relationship with God to that of sheep and a shepherd. The tender imagery underlines God’s personal care, guidance, and protection. King David trusted wholly in the Lord, knowing he would not lack anything because God was with Him as his shepherd.
When sheep are left to fend for themselves, they are vulnerable and helpless animals, incapable of providing for their own needs. The shepherd leads the flock to fresh water and pasture for food. He cares for the sheep when they are injured or ill. Without a shepherd, the sheep scatter and become lost. Unless they stay near the shelter and protection of the shepherd, they have no hope of surviving attacks from wolves and other predators. But when sheep remain under the watchful eye of the shepherd, they can say, “I shall not want,” because he meets their every need.
As God’s sheep, we are precious to Him (Psalm 28:9; 77:20; 78:52; 79:13; 80:1; 95:7; 100:3). He takes full responsibility for our needs, safety, and protection, even risking His own life for us. Jesus, who is “the great Shepherd of the sheep” (Hebrews 13:20), assured His disciples repeatedly that He would care for them, leading, guiding, protecting, and laying down His life for them (John 10:1–16, 26–30). Through His redeeming death on the cross, Jesus Christ paid for our sins and purchased us as His sheep. Even if, in our suffering and pain, we wander away from the Lord, we have a Good Shepherd in Jesus who is “the Guardian of [our] souls” (1 Peter 2:25, NLT). When we understand this truth, we can put our whole trust in Him and say, “I shall not want” (Psalm 34:9–10). We discover that we now lack nothing necessary to experience abundant life in Him (2 Peter 1:3; Psalm 84:11).
Jesus told His followers, “Seek the Kingdom of God above all else, and live righteously, and he will give you everything you need” (Matthew 6:33, NLT). Our heaven-sent provision will flow from pursuing God’s kingdom first and staying in close fellowship with Him. Only then can we tap into His all-sufficient, unlimited supply of resources. We won’t have to worry about what to eat, drink, or wear because our loving Shepherd knows what we need (Matthew 6:31–32). He will never abandon us or leave us begging for bread (Psalm 37:25).
When we say, “I shall not want,” we also acknowledge our satisfaction with God and what He has given us (Hebrews 13:5; 2 Corinthians 9:8). It means we have learned the secret of contentment, like the apostle Paul, who said, “I have learned how to be content with whatever I have. I know how to live on almost nothing or with everything. I have learned the secret of living in every situation, whether it is with a full stomach or empty, with plenty or little. For I can do everything through Christ, who gives me strength” (Philippians 4:11–13, NLT).
We may not always have everything we desire, but we can trust God to provide all we need. As He was with Israel in the wilderness, God will always be with us, blessing us in everything, watching our every step, and ensuring we lack nothing (Deuteronomy 2:7). With the Lord as our shepherd, we can confidently say, “I shall not want.”
The Bible informs us that Lord God Himself is our rock, our fortress, and our deliverer. In Him, we can take refuge because He is our shield of protection, our horn of salvation, and our stronghold (Psalm 18:2). Over and again, Psalms compares God to a high and strong tower of protection and a shelter where His people can safely hide. But Proverbs 18:10 reveals a similar truth about God’s name: “The name of the LORD is a strong tower; the righteous man runs into it and is safe” (ESV).
In ancient times, a person’s name was much more than a random identifier or title. A name expressed the person’s nature and individual attributes. Thus, God’s name represents His essential character and authority. The person of God and the name of God cannot be separated.
The Lord’s name is a strong tower because the infinite heights and depths of His person, presence, and power are apprehended in that name. The righteous—those who are made right with God through a relationship with Jesus Christ—can run to Him in all His revealed perfection, faithfulness, power, authority, mercy, and love, and be set on high, barricaded inside His tower of protection, safe from all harm.
The name of the Lord is equivalent to the Lord Himself. It speaks of the revealed essence of God or the revelation of Himself in the history of salvation. The Lord shows Himself faithful and trustworthy to all who confide in Him: “From the ends of the earth, I cry to you for help when my heart is overwhelmed. Lead me to the towering rock of safety, for you are my safe refuge, a fortress where my enemies cannot reach me” (Psalm 61:2–3, NLT). The ESV renders the phrase “for you have been my refuge, a strong tower against the enemy” (verse 3). The name of the Lord is a strong tower because He is our defense. As we discover what God has revealed about His character, we can trust in Him (Psalm 91:2).
The name of the Lord and the character of God are interchangeable phrases. David said, “Those who know your name trust in you, for you, LORD, have never forsaken those who seek you” (Psalm 9:10). God makes His character known to us through His Word, through the person of Jesus Christ, and through the multi-faceted revelations expressed through His many names.
As Elohim, He is Creator; as Yahweh, He is the covenant-keeping, eternal I AM; as El Shaddai, He is the all-sufficient, all-powerful, God Almighty; as Jehovah Jireh, He is our Provider; as Yeshua, He is Savior. He is the Good Shepherd, who leads, guides, and protects; He is the Lamb of God, who lays down His life for us; He is Jesus, the Incarnate Son and Christ the Risen Lord; and He is the eternal, glorious, highly exalted, King of Heaven! Psalm 8:1 rightly acknowledges, “LORD, our Lord, how majestic is your name in all the earth! You have set your glory in the heavens.”
The name of the Lord can also be understood as His nature representing itself. One aspect of that nature is a strong, high tower offering a citadel of safety capable of holding off every hostile attack. Into this tower, the righteous can run and hide, safely guarded above all danger: “For in the day of trouble he will keep me safe in his dwelling; he will hide me in the shelter of his sacred tent and set me high upon a rock” (Psalm 27:5).
The name of the Lord is a strong tower because it is capable of safeguarding all who call upon that name. When the prophet Joel foresaw the Lord’s return, he saw a terrifying day of judgment and terror. Yet he declared, “And everyone who calls on the name of the LORD will be saved” (Joel 2:32). That same promise of salvation in the name of the Lord echoes in the New Testament (Romans 10:13; Acts 2:21). When we call upon the name of the Lord, we call upon God Himself.
The Lord’s name signifies everything that God is in Himself—His compassion, lovingkindness, mercy, grace, power, judgment, holiness, perfection, knowledge, and more. Everyone who knows and trusts in Him discovers that He is indeed a strong tower.
Instructing the Christians in Corinth to flee from sexual immorality, the apostle Paul exhorted, “Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body” (1 Corinthians 6:19-20). Indeed, God the Father created our bodies, God the Son redeemed them, and God the Holy Spirit indwells them. This makes our body the very temple of the Holy Spirit of God.
Those who do not belong to Christ do not have the Spirit of Christ residing in them (Romans 8:9). Thus, their bodies are not a temple of the Holy Spirit. Clearly, then, the greatest thing we can do for our bodies is to make them into a temple for God’s Spirit. And we do this by placing our trust and faith in Jesus Christ as our Savior. The moment we do this, the indwelling of God’s Spirit takes place (1 Corinthians 12:13). Our salvation is then sealed and guaranteed (Ephesians 1:13-14). The Holy Spirit will then be with us forever (John 14:16), given by God as His pledge of the believer’s future inheritance in glory (2 Corinthians 1:21-22).
As the Holy Spirit resides in us, therefore, we are to honor God with our bodies as they “are not [our] own,” as Paul said. We have indeed been bought with a price. And it was not gold or silver or other perishable things by which we were redeemed; it was with the precious, unblemished blood of Jesus Christ (1 Peter 1:18-19). Ordained by God before the foundation of the world (Acts 2:23), Christ’s blood purchased us out of the slavery of sin and set us free forever. And as Christian’s bodies are God’s temple, we are to use them to glorify God.
If God meant simply to convey the idea that the Spirit lives within the believer, He could well have used words such as “home,” “house,” or “residence.” But by choosing the word “temple” to describe the Spirit’s dwelling, He conveys the idea that our bodies are the shrine, or the sacred place, in which the Spirit not only lives, but is worshiped, revered, and honored. Therefore, how we behave, think and speak, and what we let into the temple through our eyes and ears becomes critically important as well, for every thought, word and deed is in His view. Even though He will never leave us, it is entirely possible to grieve the Holy Spirit (Ephesians 4: 30). Instructing the Ephesians to not grieve the Spirit, Paul told them to “get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:31-32). When we live by the Spirit, we will no longer gratify the desires of the sinful nature (Galatians 5:16).
In the Old Testament, the Hebrew word translated “integrity” means “the condition of being without blemish, completeness, perfection, sincerity, soundness, uprightness, wholeness.” Integrity in the New Testament means “honesty and adherence to a pattern of good works.”
Jesus is the perfect example of a man of integrity. After He was baptized, He went into the wilderness to fast for forty days and nights, during which time Satan came to Him at His weakest to try to break His integrity and corrupt Him. Jesus was wholly man and wholly God at the same time, and He was tempted in every way we are, yet He never sinned (Hebrews 4:15); that is the definition of integrity. Jesus is the only one who was ever without blemish, perfect, completely truthful, and always showing a pattern of good works.
Christians are called to be like Jesus. In Christ, we are new creations and can be considered without blemish before God (2 Corinthians 5:17, 21; Ephesians 1:4–8). In Christ, we also have the indwelling Holy Spirit at work in us, sanctifying us and making us more like Jesus (Romans 8:29; 2 Corinthians 3:18). We are also to strive to “work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose” (Philippians 2:12–13). It is by God’s power that we become increasingly people of integrity. We are called to obey God and, in so doing, to be people of uncompromised morality and integrity. Christians should be those who adhere to the truth and who do good works.
“Integrity” in our world today implies moral incorruptibility. Christians should be those who cannot be bribed or compromised because we serve God rather than men (Colossians 3:17, 23; Acts 5:29). We are to be people who keep our word (Matthew 5:37; James 5:12). We are to love those around us in both word and deed (1 John 3:17–18; James 2:17–18; Ephesians 4:29). We are called upon to believe in God and therefore to follow Him in all our ways (John 6:19; 15:1–17). Our lives should line up with our belief in God and evince a trust that His ways are best (Proverbs 3:5–6).
Living with integrity in a world where the corrupt seem favored, not to mention our battle with our own sin nature, is challenging. First Peter 3:13–18 gives this encouragement: “Who is going to harm you if you are eager to do good? But even if you should suffer for what is right, you are blessed. ‘Do not fear their threats; do not be frightened.’ But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander. For it is better, if it is God’s will, to suffer for doing good than for doing evil. For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit.” To live with integrity is to follow the example of Christ. And we can only live with true integrity by His power, which He graciously and freely gives to all who are His (John 16:33; Philippians 1:6; Ephesians 1:13–14).
The concept of the “age of accountability” is that children are not held accountable by God for their sins until they reach a certain age and that, if a child dies before reaching the “age of accountability,” that child will, by the grace and mercy of God, be granted entrance to heaven. Is the concept of an age of accountability biblical? Is there such a thing as an “age of innocence”?
Frequently lost in the discussion regarding the age of accountability is the fact that children, no matter how young, are not “innocent” in the sense of being sinless. The Bible tells us that, even if an infant or child has not committed personal sin, all people, including infants and children, are guilty before God because of inherited and imputed sin. Inherited sin is that which is passed on from our parents. In Psalm 51:5, David wrote, “Surely I was sinful at birth, sinful from the time my mother conceived me.” David recognized that even at conception he was a sinner. The sad fact that infants sometimes die demonstrates that even infants are impacted by Adam’s sin, since physical and spiritual death were the results of Adam’s original sin.
Each person, infant or adult, stands guilty before God; each person has offended the holiness of God. The only way God can be just and at the same time declare a person righteous is for that person to have received forgiveness by faith in Christ. Christ is the only way. John 14:6 records what Jesus said: “I am the way, and the truth, and the life; no one comes to the Father, except through Me.” Also, Peter states in Acts 4:12, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”
What about babies and young children who never attain the ability to make the personal choice to believe in Jesus? Some believe that those who die before reaching the age of intellectual or moral accountability are “automatically” saved by God’s grace in Christ. The reasoning is that, if someone is truly incapable of making a decision for or against Christ, then that one is extended God’s mercy. Charles Spurgeon held this view: “I rejoice to know that the souls of all infants, as soon as they die, speed their way to Paradise. Think what a multitude there is of them!” (C. H. Spurgeon’s Autobiography, Vol. 1, ch. XVI, “A Defence of Calvinism,” Passmore and Alabaster, 1897, p. 175).
The Bible does not directly address an age of accountability. One verse that may speak to the issue indirectly is Romans 1:20, “Since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.” According to this, mankind’s guilt before God is based, in part, on a rejection of what can be “clearly seen” of God’s existence, eternality, and power. So, what about children who have no faculty for “clearly seeing” or reasoning about God—wouldn’t their natural incapacity to observe and reason excuse them from judgment?
The age of 13 is the most commonly suggested for the age of accountability, based on the Jewish custom that a child becomes an adult at the age of 13. However, the Bible gives no support to the age of 13 being a set age of accountability. The age at which a child can distinguish right from wrong and becomes capable of choosing Christ likely varies from child to child.
With the above in mind, also consider this: Christ’s death is presented as sufficient for all of mankind. First John 2:2 says Jesus is “the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.” This verse is clear that Jesus’ death was sufficient payment for all sins, not only the sins of those who come to Him in faith. The fact that Christ’s death was sufficient for all sin would allow at least the possibilityof God’s applying that payment to those who were never capable of believing.
Some see a link between the age of accountability and the covenant relationship between the nation of Israel and the Lord. In that dispensation, a male child was brought into the covenant through circumcision, which was totally out of his control, being performed on the eighth day after birth. No other requirement was imposed on him (Exodus 12:48–50; Leviticus 12:3).
The passage cited most often in support of an age of accountability is 2 Samuel 12:21–23. The context is that King David committed adultery with Bathsheba, with a resulting pregnancy. The prophet Nathan was sent by the Lord to inform David that, because of his sin, the Lord would take the child in death. David responded by grieving and praying for the child. But once the child was taken, David’s mourning ended. David’s servants were surprised to hear this. They said to King David, “What is this thing that you have done? While the child was alive, you fasted and wept; but when the child died, you arose and ate food.” David’s response was, “While the child was still alive, I fasted and wept; for I said, ‘Who knows, the Lord may be gracious to me, that the child may live.’ But now he has died; why should I fast? Can I bring him back again? I shall go to him, but he will not return to me.” David’s words might indicate that infants who die are safe in the Lord. David could have simply been referring to the fact that his child was in the grave, but he seemed to be comforted by the knowledge. The peace he felt suggests that he believed he would see his baby son again (in heaven).
In conclusion, it is possible that God applies Christ’s payment for sin to young children and others incapable of faith, but the Bible does not specifically say that He does this. Therefore, this is a subject about which we should not be dogmatic. God’s extending grace to those who cannot believe would seem consistent with His character. It is our position that God does apply Christ’s payment for sin to babies and those who are mentally handicapped, since they are incapable of understanding their sinful state and their need for the Savior. Again, we cannot be dogmatic. Of this we are certain: God is loving, holy, merciful, just, and gracious. Whatever God does is always right and good, and He loves children (Matthew 19:14).
Accountability in a biblical context involves
mutual encouragement, confession, and prayer with a partner to overcome sin, grow spiritually, and bear burdens. It focuses on grace-filled, honest relationships, rather than just control, and serves as protection for both personal and professional life.
Spiritual Life: Are you consistently spending time with God, and what are you learning?
What temptations are you facing, and are you acting in obedience?
Relationships: Are you upholding your commitments to family? Have your words and attitudes reflected Christ?
Integrity: Are you being completely honest, or are there areas of your life you are hiding? Is there any unresolved conflict?
Stewardship: Are you managing your time, finances, and health wisely?
Self-Reflection: What am I learning about myself? What relationship must I improve?
How to Start an Accountability Relationship
Find a Partner: Pray for a trusted person who can offer both grace and truth.
Set Boundaries: Discuss how you want to grow and set a regular time/place to meet.
Be Honest: Prepare to be vulnerable about struggles to allow for true support.
Humanity rejects the worship of God, the Creator, and instead worships and serves created things (creatures, nature, idols, or self). This exchange is interpreted as swapping truth for a lie, leading to moral depravity.
The Core Issue: It is described as a fundamental shift from worshipping the Creator, who is worthy of eternal praise, to focusing on the creation.
"The Lie": Paul describes this as exchanging the truth of God for a lie, often interpreted as falling for idolatry and rejecting God as the primary cause of existence.
Consequences: The passage suggests this exchange leads to God "giving them up" to their own sinful passions, including distorted desires and destructive behaviors.
Meaning of Creation: This includes serving idols, materialism, nature, or human creatures rather than the Divine Creator
Christ is the head of the church, serving as its supreme authority, source of life, and savior. This role signifies that the church is his body, which receives direction and nourishment from him, emphasizing his preeminence, sovereignty, and role in holding all things together.
Leadership and Guidance: Christ leads and defines the doctrines, worship, and practices of the church.
Source of Life: As the head, Christ provides life and spiritual vitality to the church.
Biblical References: Key verses emphasizing this include Colossians 1:18 ("He is the head of the body, the church") and Ephesians 1:22 ("And he put all things in subjection under his feet, and gave him as head over all things to the church").
Significance: The concept is crucial for understanding that the church is to be governed by Christ’s will rather than human leadership
Supreme Authority: Christ has absolute authority over the church, which is not subject to earthly powers or organizations.
The Church as Body:
Believers are considered the body of Christ,
meaning they are
connected to him and to one another
After Jesus
announced to His disciples that He would
be leaving them soon,
He gave them a statement of great encouragement:
“And I will ask the Father, and
He will give
you another Counselor to be with you
forever—the Spirit of Truth”
(John 14:16–17).
The Greek word translated “Comforter” or “Counselor” (as found in John 14:16, 26; 15:26; and 16:7) is parakletos. This form of the word is unquestionably passive and properly means “one called to the side of another”; the word carries a secondary notion concerning the purpose of the calling alongside: to counsel or support the one who needs it. This Counselor, or Paraclete, is God the Holy Spirit, the third Person of the Trinity who has been “called to our side.” He is a personal being, and He indwells every believer.
During His earthly ministry, Jesus had guided, guarded, and taught His disciples; but now, in John 14—16, He is preparing to leave them. He promises that the Spirit of God would come to the disciples and dwell in them, taking the place of their Master’s physical presence. Jesus called the Spirit “another Comforter”—another of the same kind. The Spirit of God is not different from the Son of God in essence, for both are God.
During the Old Testament age, the Spirit of God would come on people and then leave them. God’s Spirit departed from King Saul (1 Samuel 16:14; 18:12). David, when confessing his sin, asked that the Spirit not be taken from him (Psalm 51:11). But when the Spirit was given at Pentecost, He came to God’s people to remain with them forever. We may grieve the Holy Spirit, but He will not leave us. As Jesus said in Matthew 28:20, “Surely I am with you always, to the very end of the age.” How is He with us when He is in heaven, seated at the right hand of the Father? He is with us by His Spirit (the Helper—the Parakletos).
To have the Holy Spirit as our Paraclete is to have God Himself indwelling us as believers. The Spirit teaches us the Word and guides us into truth. He reminds us of what Jesus has taught so that we can depend on His Word in the difficult times of life. The Spirit works in us to give us His peace (John 14:27), His love (John 15:9–10), and His joy (John 15:11). He comforts our hearts and minds in a troubled world. The power of the indwelling Paraclete gives us the ability to live by the Spirit and “not gratify the desires of the sinful flesh” (Galatians 5:16). The Spirit can then produce His fruit in our lives (Galatians 5:22–23) to the glory of God the Father. What a blessing to have the Holy Spirit in our lives as our Paraclete—our Comforter, our Encourager, our Counselor, and our Advocate!
Psalm 127:1 says,
“Unless the Lord builds the house,
the
builders labor in vain.
Unless the Lord watches
over the city,
the guards stand watch in vain.”
This verse reveals the key to success in any endeavor and God’s absolute sovereignty over every person and event. In any activity, we need God’s blessing. All that we accomplish in life will be for naught if the Lord is not in it. We can “build,” and we can “watch,” but it is the Lord who gives success.
The clause unless the Lord builds the house does not imply that the Lord has a hammer and nails and actually performs construction work. Rather, it speaks metaphorically of the Lord’s direct involvement in our lives. The Hebrew word for “house” in Psalm 127:1 appears nearly a thousand times in the Bible. It is used literally to refer to temples, palaces, and homes, and figuratively to refer to households and families—all of which are important structures in a person’s life. The word represents not only a primary dwelling place but also one’s sense of self-identity, security, and place in this world. We cannot reasonably hope to have a fulfilling, truly successful life without our heavenly Father’s help, guidance, and protection over our “house.”
No matter how skilled or diligent the workers are, “the work of the builders is wasted” (NLT) unless the Lord builds the house. He is the master carpenter of our lives. He is the source of wisdom, which is the most valuable building material: “By wisdom a house is built, and through understanding it is established; through knowledge its rooms are filled with rare and beautiful treasures” (Proverbs 24:3–4).
Here’s some of what else the Bible says about God’s sovereignty in building the “house” of our lives: “Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight” (Proverbs 3:5–6). “Many are the plans in a person’s heart, but it is the Lord’s purpose that prevails” (Proverbs 19:21).
David revealed that “all the days ordained for me were written in your book before one of them came to be” (Psalm 139:16). The Lord told Jeremiah, “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations” (Jeremiah 1:5). His plan for us is just as certain, written from eternity: “For He chose us in [Christ] before the creation of the world to be holy and blameless in his sight. In love He predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will” (Ephesians 1:4–5).
So the Lord has a plan for us, and we have the responsibility to cooperate in that plan. The builders of the “house” in Psalm 127:1 do not stop working, but they do recognize that they need God’s direction and blessing in their work. That is to say, we labor, but we remember that, unless the Lord builds the house, our labor is in vain.
Jesus used a similar metaphor in His Sermon on the Mount, where He warned that “everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash” (Matthew 7:26–27). The foolish man labored on his house, but he foolishly left the Lord out of the process.
The rich fool in Jesus’ parable had attained all types of worldly accomplishments, but at the pinnacle of his success God required of him his life. “Then who will get what you have prepared for yourself?” God asks him (Luke 12:20). The rich man in Luke 16 was likewise quite successful, but he dies in verse 22; in the next verse, he is in Hades in torment. “Unless the Lord builds the house, the builders labor in vain.”
Trying to accomplish anything without God’s blessing, apart from His wisdom, is foolish. It leads to futility in the end and to the lament of Ecclesiastes 1:2: “Everything is meaningless.”
Psalm 127:1, with its condition that the Lord builds the house, contains both a warning and a promise. If you want success, align your personal plans with God’s plan for your life; when that happens, ultimate failure becomes impossible, and ultimate success is guaranteed.
To glorify God is to honor Him with praise or worship. God is glorious; that is, He is great and magnificent—He is exceptionally grand in His nature and deeds. “Full of splendor and majesty is his work” (Psalm 111:3, ESV). When we glorify Him, we acknowledge His greatness and splendor and laud Him for it. When we “give Him glory,” as all the world is told to do in Revelation 14:7, we direct our praise, adoration, thanksgiving, and worship to Him who alone is worthy.
Scripture makes our responsibility to glorify God evident
from cover to cover.
First Chronicles 16:7–36 presents a model for
giving glory to God.
As Asaph is installed as the chief minister
before the ark of God,
David instructs him in the method of worship:
• give praise to the Lord (verse 8)
• proclaim the greatness of God’s name (verse 8)
• tell the whole world what God has done (verses 8–9, 24)
• sing to the Lord (verses 9, 23)
• glory, or exult, in His name (verse 10)
• rejoice in Him (verse 10)
• seek out the Lord and trust in His power (verse 11)
• remember all the Lord’s mighty deeds (verse 12)
• ascribe glory and strength to Him because it is His due (verses 28–29).
To ascribe is to think of as belonging, as a quality or characteristic; thus, we regard the Lord as possessing glory and strength.
• bring an offering to God (verse 29). In Asaph’s time, the offerings were in accordance with the Law of Moses; today, we are “to offer [our] bodies as a living sacrifice, holy and pleasing to God—this is [our] true and proper worship” (Romans 12:1).
• worship the Lord (verse 29)
• give thanks to God for His goodness and love (verse 34)
• cry out to God for deliverance (verse 35)
In Romans 12:4–8, the apostle Paul discusses spiritual gifts, which are special graces given by God to each Christian for the benefit of the entire church. He covers the same issue in more detail with the church in Corinth (1 Corinthians 12, 14). Paul stresses that the church is one body in Christ in both teachings. Just as the human body is made up of many individual but interconnected parts, each Christian has his or her own unique, God-given gifts to contribute to the church as a whole: “For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another” (Romans 12:4–5, ESV).
Paul writes to the church in Corinth, “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit. For the body does not consist of one member but of many” (1 Corinthians 12:12–14, ESV). He underlines the point: “Yes, there are many parts, but only one body” (1 Corinthians 12:20, NLT). Why is Paul so emphatic? Because the church can never function as God intends without an appreciation for each member and every diverse gift of God’s grace.
Paul knew some members thought too highly of themselves (see Romans 12:3, 16), assuming their gifts elevated them to a higher status in the church. Paul wanted them to understand that no one person or gift is more important than another (1 Corinthians 12:12–17). He told the Corinthians that the gifts are “given to each of us so we can help each other” (1 Corinthians 12:7, NLT). This understanding requires humility, recognizing that our gifts are not for our own glory but for the benefit of everyone in the body.
In fact, we are to treat “some parts of the body that seem weakest and least important” as “the most necessary. And the parts we regard as less honorable are those we clothe with the greatest care. . . . God has put the body together such that extra honor and care are given to those parts that have less dignity” (1 Corinthians 12:22–24, NLT). No one in the church should be neglected or ignored.
Warren Wiersbe comments on the tragedy of minimizing certain gifts and accentuating others in the local church: “Spiritual gifts are tools to build with, not toys to play with or weapons to fight with” (The Bible Exposition Commentary, vol. 1, Victor Books, 1996, p. 555). The church is one body in Christ. Individual members should not compete as rivals for positions of honor. Every gift is essential, and “God has put each part just where he wants it” (1 Corinthians 12:18, NLT). Preaching, prophecy, and teaching are just as important as serving, encouraging, giving, leading, and demonstrating acts of mercy (Romans 12:6–8).
Paul reiterates, “Now you are the body of Christ, and each one of you is a part of it” (1 Corinthians 12:27). Whatever gift God has given us by His grace must be devoted to serving Him for the good of the whole body of Christ.
As Jesus prepared to depart from this earth, He prayed earnestly to the Father for His followers to be one in Him: “I pray that they will all be one, just as you and I are one—as you are in me, Father, and I am in you. And may they be in us so that the world will believe you sent me” (John 17:21, NLT; see also John 17:11, 22). Earlier, He explained to His disciples, “There will be one flock with one shepherd” (John 10:16, NLT).
The concept of the church as one body in Christ calls us to live in unity. This unity embraces the diversity of our gifts, positions, background, and gender: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Galatians 3:28; see also Ephesians 4:4).
El Elyon, the Most High God, is the possessor of all true majesty and resplendence. Glory is His by virtue of His nature, and He rightfully refuses to share it with others: “I am the Lord; that is my name! I will not yield my glory to another or my praise to idols” (Isaiah 42:8). By virtue of who God is, we have an obligation to glorify God at all times (1 Corinthians 10:31). Those who refuse to glorify God face severe judgment, as witnessed by the example of Herod usurping God’s glory in Acts 12:21–23.
We can, of course, glorify God with our words of praise and thanksgiving. We can also glorify God through our works of service for Him. Jesus said, “Let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16). Bearing fruit for the kingdom of God also brings glory to Him (John 15:8). Even in our manner of death, we can glorify God (see John 21:19).
To glorify God is to extol His attributes, praise His works, trust His name, and obey His Word. He is holy, faithful, merciful, gracious, loving, majestic, sovereign, powerful, and omniscient—and that’s just for starters. His works are wonderful, wise, marvelous, and fearfully complex. His Word is “perfect . . . trustworthy . . . right . . . radiant . . . pure . . . firm . . . precious” (Psalm 19:7–10). His salvation is astonishing, timely, and near. No matter how loudly or widely we proclaim the glory of God, He is worthy of more.
In the refrain of her 1875 hymn,
“To God Be the Glory,”
Fanny Crosby exhorts us to do what is right by
extolling
the Lord for all His work:
“O come to the Father through Jesus the Son
and give him
the glory, great things he has done!”
As a noun, honor in the Bible means “esteem, value, or great respect.” To honor someone is to value him highly or bestow value upon him. The Bible exhorts us to express honor and esteem toward certain people: our parents, the aged, and those in authority (Ephesians 6:2; Leviticus 19:32; Romans 13:1). But we must understand that all authority and honor belong to God alone (1 Chronicles 29:11; 1 Timothy 1:17; Revelation 5:13). Though He can delegate His authority to others, it still belongs to Him (Ephesians 4:11-12).
Peter tells us to “honor all people, love the brotherhood, fear God, honor the king” (1 Peter 2:17). The idea of honoring others, especially those in authority (the king), comes from the fact that they represent God’s ultimate authority. A classic example is the command to “submit to the governing authorities because they have been established by God” (Romans 13:1-6). Therefore, “he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves” (Romans 13:2). This means it is incumbent upon Christians to honor those whom God has placed over us through our obedience and demonstration of respect. To do otherwise is to dishonor God.
The Bible speaks of another noteworthy group of people who are deserving of “double honor,” the leadership of the church, called elders: “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching” (1 Timothy 5:17). In the first-century church, some elders labored in word and doctrine by devoting their time to preaching and teaching, while others did so privately. However, all elders gave attention to the interests of the church and the welfare of its members. These men were entitled to double honor of both respect and deference for their position, as well as material or monetary support. This was especially significant because the New Testament was not yet available.
The Bible also gives us the command to honor one another in our employer/employee relationships (1 Timothy 6:1; Ephesians 6:5-9), as well as in the marriage relationship with the husband and wife being in submission to and honoring one another (Hebrews 13:4; Ephesians 5:23-33). Interestingly enough, of all the commands to honor one another, the most oft-repeated pertains to that of honoring one’s father and mother (Exodus 20:12; Matthew 15:4). This command was so important to God that if anyone cursed or struck his parent, he was to be put to death (Exodus 21:17).
The word love is also sometimes synonymous for honor. Paul commands us to “be devoted to one another in brotherly love. Honor one another above yourselves” (Romans 12:10). Honoring others, however, goes against our natural instinct, which is to honor and value ourselves. It is only by being imbued with humility by the power of the Holy Spirit that we can esteem and honor our fellow man more than ourselves (Romans 12:3; Philippians 2:3).
The book of Proverbs illustrates the association of one’s behavior with its resulting honor. For example, “He who pursues righteousness and love finds life, prosperity and honor” (Proverbs 21:21; see also Proverbs 22:4; 29:23). Often, honor is conferred upon those of wisdom and intelligence, thereby earning praise and adoration (1 Kings 10:6-7). Another kind of honor pertains to those who have great wealth or fame (Joshua 6:27). Correspondingly, we also know that such worldly honor, fame and wealth, in the end, is meaningless and short-lived (Ecclesiastes 1:14; James 4:14).
Honor as taught in the Scriptures is far different from the type of honor sought after by the world. Honor and awards are heaped upon those with wealth, political clout, worldly power, and celebrity status. Those who thrive on this world’s fleeting honor and stature are unmindful that “God opposes the proud but gives grace to the humble” (1 Peter 5:5; see also Proverbs 16:5; Isaiah 13:11). Such were the Pharisees of Jesus’ time, who sought honor and accolades from men. But in truth, Jesus rejected them. He said, “Everything they do is done for men to see” (Matthew 23:5). He not only labeled them as hypocrites, but “snakes” and “vipers,” essentially condemning them to hell (Matthew 23:29-33).
The point to be made here is that the world in which we reside is corrupt (Deuteronomy 32:5; Philippians 2:15) because it does not give to God the honor He deserves. The one who honors the world and the things of it makes himself an enemy of God (James 4:4). The apostle Paul wrote, “For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened” (Romans 1:21). The Bible teaches that honor is found in God and His Son and in our being like Him (John 15:8). We are to give obeisance to Him through the fruits of our labors (Proverbs 3:9; 1 Corinthians 10:31), as well as through the care and nurture of our bodies (1 Corinthians 6:19). To esteem God as first in our lives (Matthew 22:37-38) is thereby expressed in both the total commitment of our lives and devotion of our possessions to His service and glory (Colossians 3:17). Though we are in this world, we are not of this world (John 15:18-21). This means, as we honor God through our godly character, we will reap dishonor from those of the world. In fact, the Bible teaches us that “everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12).
After all is said and done, we do know this: as the heavens and all therein raise their voices in honor and praise to God, we are to do likewise: “You are worthy, our Lord and God, to receive glory and honor and power, for You created all things, and by Your will they were created and have their being” (Revelation 4:11). There has never been, nor will there ever be, anyone in any position of power or worldly influence who can claim such an honor (1 Timothy 6:16). God alone is the Creator and sustainer of all the heavens and the earth (Revelation 14:7).
All true believers are to honor God and His Son, Jesus Christ, through our acknowledgement and confession that He is the one and only God (Exodus 20:3; John 14:6; Romans 10:9). We are to honor God in our recognition that the gift of life eternal and the very salvation of our souls come through Jesus Christ and Him alone (John 11:25; Acts 4:12; 1 Timothy 2:5). Knowing this, we give honor and obeisance to our Savior through our humble adoration and obedience to His will (John 14:23-24; 1 John 2:6). As such, He will honor us when He seats us on His throne in heaven (Revelation 3:21).
King Solomon was one of the most prolific property developers in biblical history and more than qualified to say, “By wisdom a house is built” (Proverbs 24:3). He constructed the “house of the Lord,” or the temple in Jerusalem on Mount Moriah (2 Chronicles 3:1), a massive project that took seven years and turned out to be one of the wonders of the ancient world. He also built his own magnificent palace—“the House of the Forest of Lebanon” (1 Kings 7:1–3, ESV)—as well as gardens, roads, walls, infrastructure, and many government buildings.
Yet a physical residence was not the only structure Solomon had in mind when he said, “By wisdom a house is built, and through understanding it is established; through knowledge its rooms are filled with rare and beautiful treasures” (Proverbs 24:3–4). Solomon understood that the virtue of wisdom has constructive, life-giving qualities. His maxim closely resembles Proverbs 3:19: “The LORD by wisdom founded the earth; by understanding he established the heavens” (ESV). Wisdom initiates life, produces fruit, and inaugurates creative wonders. Wisdom creates, nurtures, fosters, establishes, and fills a house, whether the “house” is a brick-and-mortar building, a household, a family, an enterprise, a company, an individual reputation, or personal character. In Proverbs 14:1, “The wise woman builds her house, but with her own hands the foolish one tears hers down.”
In Proverbs 24:3 and elsewhere, the Scriptures personify wisdom as a productive, hardworking woman: “Wisdom has built her house; she has carved its seven columns. She has prepared a great banquet, mixed the wines, and set the table” (Proverbs 9:1–2, NLT). Although wisdom is an intangible quality, Solomon describes it poetically, as if it were an actual person. In doing so, Solomon vividly communicates availability of wisdom and the benefits of seeking and finding it.
The “rare and beautiful treasures” that fill the rooms of Proverbs 24:4 could be literal—the wise will handle finances well—but they also symbolize blessings such as harmony, unity, loving family relationships, and a sense of safety, protection, well-being, and stability. “Precious treasure and oil are in a wise man’s dwelling,” says Proverbs 21:20, ESV.
The Bible says that believers are “God’s house.” Through wisdom, we, as God’s children, are built into a solid and secure “house” for the Lord: “But Christ, as the Son, is in charge of God’s entire house. And we are God’s house, if we keep our courage and remain confident in our hope in Christ” (Hebrews 3:6, NLT).
The apostle Paul taught that we are members of the “household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit” (Ephesians 2:19–22, ESV). As individual members of Christ’s body, we are being built together into one holy temple in the Lord (1 Corinthians 3:17).
The most important stone in any building is the cornerstone. For this reason, Jesus Christ is called the Cornerstone of the church. He is the firm, immovable foundation upon which the entire building is established, undergirded, supported, and constructed. He sets the pattern for the entire structure. Christ is “the power of God and the wisdom of God” upon which we are built (1 Corinthians 1:24).
Peter encouraged believers to come to God through Jesus Christ so they might be built into a spiritual house for God: “As you come to him, the living Stone—rejected by humans but chosen by God and precious to him—you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. . . . 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 2:4–5, 9).
God’s work will last. Without Him, we’re spinning our wheels: “Unless the LORD builds the house, the builders labor in vain” (Psalm 127:1). We must depend on the Lord’s wisdom (see Luke 6:48), but how do we get it? We first receive God’s wisdom when we are filled with His Holy Spirit at salvation (1 Corinthians 2:6–15). After that, James tells us that wisdom is gained by asking God for it (James 1:5). We obtain wisdom by seeking it, pursuing it, and valuing it (Proverbs 2:2, 4–5; 4:8). Likewise, we get wisdom by spending time in God’s Word (Psalm 19:7; Proverbs 4:5–7; 2 Timothy 3:15).
The Lord’s wisdom is failproof. God’s “house” is built by God’s wisdom and God’s power, and Jesus is the Cornerstone. We can trust that it will never crumble or collapse (Matthew 16:18).
Since most people don’t get to choose their names, why does Proverbs 22:1 say, “A good name is to be chosen rather than great riches, and favor is better than silver or gold” (ESV)? Likewise, why does Ecclesiastes 7:1 similarly suggest that “a good name is better than fine perfume”?
The word name in both verses means “reputation,” “standing,” or “the general estimation and recognition of a person.” In ancient Israel, a person’s name was intricately linked with his reputation and standing in the community. The term translated “to be chosen” in the original language carries the idea of going after what is more desirable, preferable, or worth much more. Favor is actually “good favor” in the original Hebrew and corresponds with name in the first line of the verse. In this framework, favor means “acceptance, respect, or esteem from other people.” Thus, Proverbs 22:1 emphasizes the superior value of maintaining a good, respectable reputation.
Like wisdom, an honorable standing or “a good name” is more valuable than money, riches, and expensive material things like silver, gold, and fine perfume. A good rephrasing of the proverb would be, “It is far better to have honor and esteem associated with one’s name than all the riches in the world,” or, as the New Living Translation renders Proverbs 22:1, “Choose a good reputation over great riches; being held in high esteem is better than silver or gold.” Since, in the poetic Hebrew parallelism, the two lines of the passage mean essentially the same thing, the Contemporary English Version combines them: “A good reputation and respect are worth much more than silver and gold.”
Proverbs 22:1 is not suggesting that it is wrong to have a lot of money and possessions. Wealth is not the culprit, but how we obtain it matters. If we acquire riches at the expense of destroying our reputation, then we have paid too high a price. Riches are worthless if, in pursuing them, we ruin our character. “Such are the paths of all who go after ill-gotten gain; it takes away the life of those who get it,”
says Proverbs 1:19
(see also Proverbs 10:2)
Shakespeare, in one of his plays, echoes the
teaching of Proverbs 22:1,
putting these wise words into the mouth of Iago:
“Good name in man and woman, dear my lord,
Is the immediate jewel of their souls.
Who steals my purse steals trash; 'tis something, nothing;
'Twas mine, 'tis his, and has been slave to thousands;
But he that filches from me my good name
Robs me of that which not enriches him,
And makes me poor indeed”
(Othello, III:iii).
Having a good name or honorable reputation is the result of developing inner character and living uprightly. Ruth’s story proves that living with integrity builds a respectable reputation (Ruth 2:1–13). A good reputation comes from obeying God’s Word (Deuteronomy 4:1–14), living to please the Lord (2 Corinthians 5:9–10), and always striving to keep a clear conscience before God and people (Acts 24:16; Hebrews 13:18; 1 Thessalonians 4:1).
Even as a young boy, Jesus cultivated a good reputation as He grew “in wisdom and in stature and in favor with God and all the people” (Luke 2:52, NLT). The early church leaders chose seven men of “good reputation” (Acts 6:3, NKJV) to serve as deacons. The Bible describes at least one of them, Stephen, as a man who was “full of the Spirit and wisdom,” “full of faith” (Acts 6:5), and “full of grace and power” (Acts 6:8).
Proverbs 3:3–4 teaches, “Let love and faithfulness never leave you; bind them around your neck, write them on the tablet of your heart. Then you will win favor and a good name in the sight of God and man.” Once again, a good name here means “a respectable reputation.” Love in the original language denotes “kindness,” as in how we treat our fellow humans. And faithfulness refers to “steadfastness, and fidelity to one’s word,” especially regarding our obligations and relations with other men and women. When the Lord’s lovingkindness and faithfulness surround our hearts like a beautiful garland, we earn the favor of God and others. This favor provides us with a good name, branding our reputation and hanging like a monogram over the threshold of our lives. A good name such as this is more desirable than all the money in the world.
Spiritual adultery is unfaithfulness to God. It is having an undue fondness for the things of the world. Spiritual adultery is analogous to the unfaithfulness of one’s spouse: “‘But like a woman faithless to her lover, even so have you been faithless to me, O house of Israel,’ says the LORD” (Jeremiah 3:20; see also Isaiah 1:21; 57:8; Ezekiel 16:30).
The Bible tells us that people who choose to be friends with the world are an “adulterous people” having “enmity against God” (James 4:4–5). The “world” here is the system of evil under Satan’s control (John 12:31; Ephesians 2:2; 1 John 5:19). The world system, with its contrived and deceitful scheme of phony values, worthless pursuits, and unnatural affections, is designed to lure us away from a pure relationship with God. Spiritual adultery, then, is the forsaking of God’s love and the embracing of the world’s values and desires (Romans 8:7–8; 2 Timothy 4:10; 1 John 2:15–17).
Spiritual adultery includes any form of idolatry. In the Old Testament, the children of Israel tried to mix the worship of other gods such as Baal with that of God (Judges 3:7; 1 Kings 16:31–33; Jeremiah 19:5). In doing so, Israel became like an adulterous wife who wanted both a husband and another lover (Jeremiah 9:2; Ezekiel 6:9; 16:32). In the New Testament, James defines spiritual adultery as claiming to love God while cultivating friendship with the world (James 4:4–5). The person who commits spiritual adultery is one who professes to be a Christian yet finds his real love and pleasure in the things that Satan offers. For believers, the love of the world and the love of God are direct opposites. Believers committing spiritual adultery may claim to love the Lord, but, in reality, they are captivated by the pleasures of this world, its influence, comforts, financial security, and so-called freedoms.
The concept of spiritual adultery against God is a major theme throughout the Old Testament (Isaiah 54:5; Jeremiah 3:20; Ezekiel 16:15–19). This theme is illustrated especially well in the book of Hosea. The prophet’s wife, Gomer, symbolizes the infidelity of the children of Israel (Hosea 2:2–5; 3:1–5; 9:1). Hosea’s commitment to Gomer symbolizes God’s faithful, patient love with His erring people.
Jesus said, “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other” (Matthew 6:24). The Bible exhorts us, “Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world” (1 John 2:15–16). Believers must echo the words of the old hymn: “The world behind me, the cross before me; no turning back.”
“As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as He who called you is holy, so be holy in all you do; for it is written: ‘Be holy, because I am holy’” (1 Peter 1:14–16). Spiritual adultery is like trying to straddle the fence with one foot in the world and the other in heaven. We cannot have both. As Jesus warned the church in Laodicea, “I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth” (Revelation 3:15–16).
The love of the world is primarily an attitude of one’s heart, and we can cast away worldliness by cultivating a new affection. To avoid spiritual adultery, “set your hearts on things above, where Christ is, seated at the right hand of God. Set your affection on things above, not on things on the earth” (Colossians 3:2, KJV).
Colossians 1:16 says, “For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him.” The Him here is a reference to Jesus, the image of the “invisible God” mentioned in the previous verse. These verses are some of the most beautiful and theologically rich statements about Jesus in the New Testament. Many scholars believe they comprised an early hymn circulated among believers in the first century.
When Paul says that all things were made by Him and for Him, he is expressing Jesus’ central and superior role in creation. Several verses at the beginning of Colossians further highlight and elevate Jesus’ status as the Son of God over creation. Paul refers to Jesus as “the firstborn over all creation” (Colossians 1:15) and later says that Jesus is “before all things and in Him all things hold together” (Colossians 1:17). He also says that Jesus is the “head of the body” and “the beginning and firstborn from among the dead” (Colossians 1:18).
What Paul is saying is that Jesus has the ultimate position of honor and holds divine power over all the created order. Everything in creation was made by Jesus, through Jesus, and for Jesus (Romans 11:36). He was there at the beginning of creation when all things were made through Him, He is the One seated at the right hand of God in the heavenly realms (Ephesians 1:19–21), and He is the end goal of all creation. In other words, all things were created for Him in order to bring Him glory and display God’s power (Revelation 4:11).
In Genesis 1:1–2, we’re told that
“God created the heavens and the earth”
and that
“the Spirit of God was hovering over the waters.”
At first, this may seem to contradict what Paul says in Colossians 1:16 about all things being created by Jesus and for Jesus. However, considering that Jesus is God (John 8:58; 10:30) and that God is triune (2 Corinthians 13:14), no contradiction really exists. In God’s action of creating all things, He acted as the Trinity. Just because one verse appears to say that God the Spirit created everything doesn’t mean that God the Son and/or God the Father were not involved. One way to understand this would be to say that everything in creation was made according to God the Father, by and through God the Son, and empowered by God the Spirit (see John 1:1–5).
So, when Paul says that
all things
were made by Him and for Him
in Colossians 1:16,
he is confirming Jesus’ supreme
role as the
Son of God over all creation.
In his vision in Revelation 19:7–10, John saw and heard the heavenly multitudes praising God because the wedding feast of the Lamb—literally, the “marriage supper”—was about to begin. The concept of the marriage supper is better understood in light of the wedding customs in the time of Christ.
These wedding customs had three major parts. First, a marriage contract was signed by the parents of the bride and the bridegroom, and the parents of the bridegroom or the bridegroom himself would pay a dowry to the bride or her parents. This began what was called the betrothal period—what we would today call the engagement. This period was the one Joseph and Mary were in when she was found to be with child (Matthew 1:18; Luke 2:5).
The second step in the process usually occurred much later, when the bridegroom, accompanied by his male friends, went to the house of the bride. If he came in the night, he and his companions would create a torchlight parade through the streets. The bride would be ready with her maidens, and when the bridegroom arrived, they would all join the parade and end up at the bridegroom’s home. This custom is the basis of the parable of the ten virgins in Matthew 25:1–13. The third phase was the marriage supper itself, which might go on for days, as illustrated by the wedding at Cana in John 2:1–2.
What John’s vision in Revelation pictures is the wedding feast of the Lamb (Jesus Christ) and His bride (the Church) in its third phase. The implication is that the first two phases have already taken place. The first phase was completed on earth when each individual believer placed his or her faith in Christ as Savior. The dowry paid by the bridegroom’s parent (God the Father) would be the blood of Christ shed on the Bride’s behalf. The Church on earth today, then, is “betrothed” to Christ, and, like the wise virgins in the parable, all believers should be watching and waiting for the appearance of the Bridegroom (the rapture). The second phase symbolizes the rapture of the Church, when Christ comes to claim His bride and take her to the Father’s house. The marriage supper then follows as the third and final step. It is our view that the marriage supper of the Lamb takes place in heaven between the rapture and the second coming (during the tribulation on earth).
Attending the wedding feast will be not only the Church as the Bride of Christ, but others as well. The “others” include the Old Testament saints—they will not have been resurrected yet, but their souls/spirits will be in heaven with us. As the angel told John to write, “Blessed are those who are invited to the marriage supper of the Lamb” (Revelation 19:9). The marriage supper of the Lamb is a glorious celebration of all who are in Christ!
On one occasion, a rich young man came to Jesus asking, “Teacher, what good deed must I do to have eternal life?” (Matthew 19:16, NLT). Jesus’ response ultimately emphasized the need for a righteousness greater than our own and a willingness to surrender all worldly attachments for the sake of following the Lord.
This conversation led Peter, ever forthright, to note, “We have left everything to follow you! What then will there be for us?” (Matthew 19:27). In reply, Jesus offered these encouraging yet challenging words: “I assure you that when the world is made new and the Son of Man sits upon his glorious throne, you who have been my followers will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has given up houses or brothers or sisters or father or mother or children or property, for my sake, will receive a hundred times as much in return and will inherit eternal life” (Matthew 19:28–29, NLT).
In Matthew’s Gospel, the concept of inheriting eternal life is closely related to entering the kingdom of heaven (see Matthew 25:31–46; Luke 10:25–37). While this inheritance is sometimes described as future, eternal life is also a present reality for those who have been born of God’s Spirit (see John 3:3–5). In John’s Gospel, Jesus said, “Now this is eternal life: that they know you, the only true God, and Jesus Christ whom you have sent” (John 17:3). Believers receive a portion of their eternal inheritance at the moment of salvation, when the Holy Spirit comes to dwell within as “a deposit guaranteeing our inheritance” (Ephesians 1:13–14; see also 2 Corinthians 1:22; 5:5; Romans 8:23; Ephesians 4:30). That inheritance will be fully realized in heaven (see Colossians 3:23–24; 2 Peter 3:10–13; Titus 3:7).
Eternal life is not merely an endless existence in a distant heaven, but a new life of fellowship and union with Christ, blessed with the presence, peace, and love of God (see John 4:14; 10:10; 15:5; Psalm 16:11). To inherit eternal life is to enter a relationship with God that transforms every aspect of our being (2 Corinthians 5:17). We receive forgiveness and freedom from sin (Romans 5:21; 6:22; Hebrews 9:15), renewal (Romans 8:10–11), and a new way of life following and serving God (John 12:25–26; Romans 6:8–11).
Jesus’ choice of the word inherit is significant. Inheritance implies receiving something not earned by merit but granted by virtue of relationship, typically within a family. We cannot purchase eternal life or earn it through good works. We can only receive it as a gracious gift from God through a faith-filled relationship with Christ (see John 10:28; Romans 5:15–17; 6:23; Ephesians 2:8–9).
To inherit eternal life is not merely an abstract promise of an afterlife. In the Jewish tradition, inheritance was tangible and generational—a bestowal of land, name, and status. Jesus tapped into this understanding, indicating that those who belong to Him, who become part of the family of God, are presented with a new kind of inheritance: eternal life and the fullness of dwelling with the Father forever (see John 1:12–13; 1 John 3:1–2). Peter called it “an inheritance that can never perish, spoil or fade” (1 Peter 1:4). As God’s children, we become “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).
The inheritance of eternal life is not restricted to a privileged few but is open to everyone who has given up worldly attachments for the sake of following Christ. Jesus’ words in Matthew 19:29 challenge us to examine our loyalties and priorities: are we willing to set aside anything that would hinder us from following Christ? Are we prepared to risk everything, if necessary, for the sake of the gospel? Would we leave behind possessions, relationships, and security to maintain our allegiance to Christ?
To inherit eternal life is to receive a gift beyond measure—a new life, begun in faith and completed in glory. Nothing we surrender for the Lord’s sake is ever lost, but is returned in multiplied, immeasurable ways. No relationship forsaken or sacrifice made for the cause of the gospel will go unrewarded in God’s kingdom (Ephesians 6:8). We receive back “a rich and satisfying life” (John 10:10, NLT) with a spiritual family, the richness of relationships, the joy of purpose, the peace of God’s presence, the abundance of His grace, the inexpressible gift of His salvation, and a multitude of other blessings (see Matthew 5:3–12; 2 Corinthians 9:15; Ephesians 1:3–14; James 1:17).
The believer’s ultimate reward is beyond this present age. We don’t know exactly what it will be like yet, except that it will be better than anything we can imagine (see Romans 8:18; 1 Corinthians 2:9; 2 Corinthians 5:1; Philippians 3:20–21; Revelation 21:1–4; 22:3–5). The future inheritance is the culmination of our Christian hope. This new life begins now in communion with God through a relationship with Jesus and finds its perfect realization in the life to come. As God’s children, we will never die (John 11:25–26). The stinging fear of death is removed (Hosea 13:14; 1 Corinthians 15:26, 54–57; Revelation 21:4), for we will inherit eternal life, resurrection glory, and unending fellowship with God.
In John 6:53–58, Jesus says, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.” Upon hearing these words, many of Jesus’ followers said, “This is a hard teaching” (John 6:60), and many of them actually stopped following Him that day (John 6:66).
Jesus’ graphic imagery about eating His flesh and drinking His blood is indeed puzzling at first. Context will help us understand what He is saying. As we consider everything that Jesus said and did in John 6, the meaning of His words becomes clearer.
Earlier in the chapter, Jesus fed the 5,000 (John 6:1–13). The next day, the same multitudes continued to follow Him, seeking another meal. Jesus pointed out their short-sightedness: they were only seeking physical bread, but there was something more important: “Food that endures to eternal life, which the Son of Man will give you” (John 6:27). At this point, Jesus attempts to turn their perspective away from physical sustenance to their true need, which was spiritual.
This contrast between physical food and spiritual food sets the stage for Jesus’ statement that we must eat His flesh and drink His blood. Jesus explains that it is not physical bread that the world needs, but spiritual bread. Jesus three times identifies Himself as that spiritual bread (John 6:35, 48, 51). And twice He emphasizes faith (a spiritual action) as the key to salvation: “My Father’s will is that everyone who looks to the Son and believes in him shall have eternal life” (John 6:40); and “Very truly I tell you, the one who believes has eternal life” (John 6:47).
Jesus then compares and contrasts Himself to the manna that Israel had eaten in the time of Moses: “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” (John 6:49–50). Like manna, Jesus came down from heaven; and, like manna, Jesus gives life. Unlike manna, the life Jesus gives lasts for eternity (verse 58). In this way, Jesus is greater than Moses (see Hebrews 3:3).
Having established His metaphor (and the fact that He is speaking of faith in Him), Jesus presses the symbolism even further: “I am the living bread that came down from heaven. Anyone who eats this bread will live forever; and this bread, which I will offer so the world may live, is my flesh. . . . I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you cannot have eternal life within you. But anyone who eats my flesh and drinks my blood has eternal life. . . . My flesh is true food, and my blood is true drink. Anyone who eats my flesh and drinks my blood remains in me, and I in him. . . . Anyone who feeds on me will live because of me” (John 6:51–57, NLT).
To prevent being misconstrued, Jesus specifies that He has been speaking metaphorically: “The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit and life” (John 6:63). Those who misunderstood Jesus and were offended by His talk about eating His flesh and drinking His blood were stuck in a physical mindset, ignoring the things of the Spirit. They were concerned with getting another physical meal, so Jesus uses the realm of the physical to teach a vital spiritual truth. Those who couldn’t make the jump from the physical to the spiritual turned their backs on Jesus and walked away (verse 66).
At the Last Supper, Jesus gives a similar message and one that complements His words in John 6—when the disciples gather to break bread and drink the cup, they “proclaim the Lord’s death until he comes” (1 Corinthians 11:26). In fact, Jesus said that the bread broken at the table is His body, and the cup they drink is the new covenant in His blood, shed for the forgiveness of sins (Matthew 26:26–28). Their act of eating and drinking was to be a symbol of their faith in Christ. Just as physical food gives earthly life, Christ’s sacrifice on the cross gives heavenly life.
Some people believe that the bread and wine of communion are somehow transformed into Jesus’ actual flesh and blood, or that Jesus somehow imbues these substances with His real presence. These ideas, called transubstantiation (professed by the Catholic and Orthodox churches) and consubstantiation (held by some Lutherans), ignore Jesus’ statement that “the flesh counts for nothing” (John 6:63). The majority of Protestants understand that Jesus was speaking metaphorically about His flesh and blood and hold that the bread and wine are symbolic of the spiritual bond created with Christ through faith.
In the wilderness testing, the devil tempts Jesus with bread, and Jesus answers, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God’” (Matthew 4:4, quoting Deuteronomy 8:3). The implication is that the bread is God’s Word and that is what sustains us. Jesus is called the Word of God who came to earth and was made flesh (John 1:14). The Word of God is also the Bread of Life(John 6:48).
The book of Hebrews references the way that God uses the physical things of this earth as a way to help us understand and apply spiritual truth. Hebrews 8:5 says that some tangible things are “a copy and shadow of what is in heaven,” and that chapter explains how the Old Covenant, so concerned with physical rites and ceremonies, was replaced by the New Covenant in which God’s laws are written on our hearts (verse 10; cf. Jeremiah 31:33).
Hebrews 9:1–2 says, “The first covenant had regulations for worship and also an earthly sanctuary. A tabernacle was set up. In its first room were the lampstand and the table with its consecrated bread; this was called the Holy Place.” According to Hebrews 8:5, the consecrated bread, or the “bread of the Presence,” was a physicalrepresentation of a spiritual concept, namely, the actual presence of God being continually with us today. The physical tent of meeting has been replaced by a spiritual temple of God (1 Corinthians 3:16), and the physical bread of the Presence has become the spiritual bread that abides within us through the Holy Spirit.
When Jesus said we must “eat the flesh of the Son of Man and drink his blood” (John 6:53), He spoke, as He often did, in parabolic terms. We must receive Him by faith (John 1:12). “Blessed are those who hunger and thirst for righteousness, for they will be filled” (Matthew 5:6). We understand that we need physical food and drink; Jesus wants us to understand that we also need spiritual food and drink—and that is what His sacrifice provides.
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.
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.
You anoint my head with oil" (Psalm 23:5) symbolizes God as a gracious host providing honor, joy, and refreshing care in the midst of adversity. It represents divine blessing, consecration, healing, and protection, echoing how a shepherd uses oil to protect sheep from pests and injuries.
Significance of Anointing the Head with Oil
- Joy and Celebration: Oil is associated with celebration and the blessing of abundance.
- The Holy Spirit: In Christian tradition, this represents the calming, sustaining presence of the Holy Spirit.
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- Hospitality and Honor: In ancient times, hosts anointed guests' heads with oil as a sign of honor, respect, and welcome.
- Divine Approval: It signified being chosen or set apart by God, as seen with priests and kings
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- Protection: Similar to a shepherd applying oil to a sheep’s head to protect against insects and prevent head injury, God provides a "shield" against, for example, internal or external strife.
- Refreshing: The oil refreshes the weary, bringing comfort and peace in difficult times (presence of enemies).
- Abundance: It indicates a life of overflow and God's abundant grace
- Preserving Truth: Acting as a moral preservative to prevent corruption in the world.
- Distinctiveness: Resisting conformity to cultural pressures and maintaining a unique, holy Christian identity.
- Serving Others: Being servant-hearted and adding flavor (positivity) to life.
- Maintaining Commitment:
Ensuring faith remains active and not allowing it to become ineffective or "tasteless".
Biblical Context:
- Mark 9:50: Jesus advises, "Salt is good, but if it loses its saltiness, how can it be made salty again? Have salt in yourselves, and be at peace with each other".
- Matthew 5:13: "You are the salt of the earth; but if the salt has become tasteless, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men
There are endless reasons to worship God, but at the heart of the matter lies this truth: worshipping God is the supreme purpose for which humans were created (Psalm 29:1–2; 1 Corinthians 10:31; Ephesians 1:3–6; Philippians 2:9–11). You and I were made to worship God. The central function of the Church is to glorify and worship God through Jesus Christ (Ephesians 1:4–6; 1 Peter 2:5; Revelation 5:13–14; 21:1—22:5).
Ecclesiastes 3:11 tells us that God planted eternity in the human heart. This verse explains why we are not satisfied with earthly endeavors and achievements. Humans are born with a deep, inner longing to comprehend our eternal purpose and know our infinite Creator. We yearn for something more, something greater than ourselves.
You could say we have a built-in craving to worship. God placed eternity in our hearts so we would hunger and thirst for Him. But before we came to know God through a relationship with Jesus Christ, we fulfilled that gnawing hunger by worshiping unworthy objects and pursuits. Our idols took the form of money, people, careers, hobbies, passions, possessions, and anything that replaced God in our hearts.
The Bible teaches that God desires our worship (Psalm 99:5; John 4:23). He is the only One worthy of it (Deuteronomy 10:21; 1 Chronicles 16:25; Psalm 96:4–5). Our worship of Him reveals that the God of the universe has captured our attention and won our allegiance. We worship God because we recognize that no other being, thing, pursuit, or pleasure is worthy of the place He inhabits on the throne of our lives (Exodus 20:3–5; Hebrews 12:28–29).
To worship is to recognize, honor, and express the worthiness of God that He is due as our Maker (Acts 17:28; James 1:17; Revelation 4:11) and our Redeemer (Colossians 1:12–13; 1 Peter 1:3). Worship is part of our daily fellowship with God. For believers, worship is our way of life. The apostle Paul defined worship as an all-encompassing lifestyle, dedicated to glorifying God: “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (Romans 12:1).
When we worship our heavenly Father through Jesus Christ, we experience fellowship and communion with Him (Philippians 3:3). Worship is how we meet with God and praise Him for His goodness, love, mercy, grace, wisdom, beauty, truth, holiness, compassion, might, and every other aspect of His character: “Shout with joy to the LORD, all the earth! Worship the LORD with gladness. Come before him, singing with joy. Acknowledge that the LORD is God! He made us, and we are his. We are his people, the sheep of his pasture. Enter his gates with thanksgiving; go into his courts with praise. Give thanks to him and praise his name. For the LORD is good. His unfailing love continues forever, and his faithfulness continues to each generation” (Psalm 100:1–5, NLT).
Through worship, we celebrate God’s presence and power. We grow closer to Him as He speaks to hearts and makes His home in our lives. His will becomes our will, and we are transformed.
Not only does worship change us, but it also makes God known to others and changes their lives, too: “He has given me a new song to sing, a hymn of praise to our God. Many will see what he has done and be amazed. They will put their trust in the LORD” (Psalm 40:3, NLT). Our worship testifies to what God has done in us and what He can also do for others.
Yes, God deserves our worship, but we, in turn, benefit from it. What could be better than to find and fulfill our ultimate purpose—to worship God and live in His presence forever and ever? “After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice: ‘Salvation belongs to our God, who sits on the throne, and to the Lamb.’ All the angels were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshiped God, saying: ‘Amen! Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Amen!’” (Revelation 7:9–12).
The story of the golden calf is found in Exodus 32:1–6. The children of Israel had been in bondage in Egypt for over 400 years (Genesis 15:13; Acts 7:6). God called Moses, the deliverer, and told him that He had heard their cries and was about to deliver them (Exodus 3:6–8). During their time in Egypt, the Israelites had apparently begun to doubt the existence of the God their fathers worshiped (Exodus 3:13). To help Moses prove the existence and power of God, he was given a number of miraculous signs to help the Israelites believe. After all of these miracles were done, including the ten plagues on the Egyptians, the Israelites came out of Egypt with a renewed belief in the God of their fathers. They passed through the Red Sea on dry land, while the Egyptian army was drowned, and they were brought to the mountain of God to receive His laws.
The people of the Middle East were very religious, but they also worshiped many gods. The ten plagues God brought on the Egyptians were judgments against specific gods they worshiped and showed that the Lord was greater than all of them. Even Moses’ father-in-law Jethro, who was the priest of Midian and a worshiper of the true God, was impacted by the religious pluralism of the people around him. When Moses and the people arrived at Mount Sinai, and Jethro heard of all God’s works, he replied, “Now I know that the LORD is greater than all gods, because in this affair they dealt arrogantly with the people” (Exodus 18:11). When God gave His laws to the Israelites, He began by addressing this religious pluralism. “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before me. You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me” (Exodus 20:2–5).
While Moses was up on the mountain receiving God’s laws, the people were getting anxious down on the plain. Moses spent forty days (Exodus 24:18) up on the mountain with God, and by the end of that time, the people were beginning to think Moses had died or left them. The people urged Aaron, their temporary leader, to make gods for them to follow. Since they were accustomed to having visual representations of gods, this was the natural (but sinful) result of their thinking. Aaron took their gold earrings, which they had brought from Egypt, and melted them down to make a golden idol. The idol he crafted for them was a calf, but Aaron maintained the name of the Lord in connection with it (Exodus 32:5). He was merging the pagan practices they were familiar with and the worship of the God they were just beginning to be re-acquainted with. Aaron called the people together and told them that the golden calf was the god who delivered them from Egypt. The people offered sacrifices and then engaged in pagan rituals, including orgies (Exodus 32:25) to worship this new god.
Why did Aaron do this? Scripture doesn’t give us the full answer, but we can put certain clues together and get a fairly good picture. First, the people’s long familiarity with idol worship would incline them to follow that method in the absence of clear direction otherwise. Second, they were already in the habit of merging their beliefs with those of the people around them, a practice that would continue to plague them throughout the kingdom years. Third, Aaron was faced with an unruly crowd that placed a demand on him. The solution of making an idol and calling it by God’s name seemed fairly reasonable.
Why did he choose a calf/bull? His lame excuse to Moses—“It just came out of the fire like this!” Exodus 32:24)—was just a feeble attempt to dodge blame. He fashioned it with a graving tool (Exodus 32:4) and took great care to form it that way. Some have tried to show that the bull represented one of the gods of Egypt, but that doesn’t fit the text, because Aaron called a feast to the Lord (Yahweh) and said that it was the god(s) which brought them out of the land of Egypt. The bull was a symbol of strength and fertility, and the people were already familiar with bull gods from Egypt. Bulls were also typical animals of sacrifice, so to use their image as a symbol of the god being worshiped was a natural connection. Aaron’s bull was a mixture of the powerful God who delivered the people through mighty works and the pagan methods of worship that were borrowed from the people around them.
Even though there are reasonable explanations for why Aaron and the people began to worship the golden calf, those explanations do not excuse the sin. God certainly held the people accountable for their corruption (Exodus 32:7–10) and was ready to destroy them for their sin. Moses’ personal intercession on behalf of his people saved them. Moses indicated that Aaron at least should have known that his actions were sinful (Exodus 32:21) and didn’t let him off the hook. As with any other sin, the punishment is death, and the only proper response is repentance. Moses called for those who were on the Lord’s side to come stand with him (Exodus 32:26). The Levites stood with him and were commanded to go through the camp and kill anyone who persisted in the idolatry. Three thousand men were killed that day. The next day, Moses went up and confessed the people’s sins before God, asking for His forgiveness. God declared that the guilty ones would yet pay with their own deaths and be blotted out of His book. These were the same ones who, on the verge of entering the Promised Land, would deny God’s promises and be sent into the wilderness to die for their sins. Their children would be the ones to receive God’s promised blessings.
Their experiences are a lesson to us today. Even though we might justify our actions through reason or logic, if we are violating God’s clear commands, we are sinning against Him, and He will hold us accountable for those sins. God is not to be worshiped with images, because any image we make will draw more attention to the work of our hands than the God who made all things. Also, there is no way we can ever fully represent the holiness and awesomeness of God through an image. To attempt to do so will always fall short. On top of this, God is a spirit (John 4:24), and we cannot form an image of a spirit. We worship God by believing His Word, obeying it, and declaring His greatness to others.
In the Sermon on the Mount, Jesus taught His listeners the difference between earthly treasure and heavenly treasure, and He emphasized the importance of the heavenly: “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19–21). Whatever we focus on dictates our actions. When we focus on earthly success and wealth, we will expend our energies on earthly matters. However, when we focus on God’s priorities, our actions will reflect different priorities—and our reward in heaven will last forever.
Treasure is anything we value above all else and that which motivates us to action. For some it is money. For others it is power. Still other people strive for fame or attention. There are many things in this world vying for control of our heart. According to Jesus, determining where our treasure is also determines where our heart is. Many people claim to look forward to heaven, but their hearts are really not in it—their hearts are caught up in the cares of this world, because that’s where their treasure lies.
Jesus warned us that earthly currency has an expiration date. While it may satisfy us temporarily, it is unstable and fleeting. The ever-changing faces on magazine covers remind us that the famous are here and gone in a blink. The stock market crash of 1929 taught us that the wealthy can quickly lose it all. Power, prestige, and public approval are limited and can be gone in an instant. Even the Son of God experienced the fickleness of human approval. One day people were trying to make Him king (John 6:15), and the next they were leaving Him in droves (verse 66).
“This world in its present form is passing away” (1 Corinthians 7:31). The moment we take our last breath, earthly treasure won’t matter anymore. Jesus urged us to think beyond that last breath to eternity. When our focus is on eternity—when our treasure is laid up in heaven—our lifestyles reflect that perspective.
We will all give an account of ourselves before God for every action (Romans 14:12) and every idle word (Matthew 12:36). No one is exempt. Excuses are not accepted. God sees and knows every thought we think and holds us accountable for the truth we’ve been given (Romans 1:18–22). We store up “treasure in heaven” when we make choices on earth that benefit God’s kingdom. Jesus said that even offering a cup of cool water to a fellow believer is worthy of eternal reward (Matthew 10:42).
In Luke 16:19–31, Jesus told a story about a rich man and a beggar. The rich man had invested his life in opulence and pleasure. He cared little for anyone or anything but himself. When he died, his riches could not follow him. His life choices had prepared him only for hell, and all the money and prestige he enjoyed on earth counted for nothing. After death, he would have given everything he ever owned for a single drop of water, but his treasure had been invested elsewhere.
It is no sin to be rich, but our passions follow our investments. Wealthy people who consider their riches as belonging to God will use what they have in ways that have eternal significance, protecting their own hearts from the love of money (1 Timothy 6:10). People whose treasure is in heaven cannot be owned by their possessions. They cannot be bought off because nothing on earth is worth the price of their soul. They value the currency of heaven and use their earthly treasure to purchase “heavenly gold,” which will never lose its value. Investing our treasure in material things keeps our hearts anchored to earthly values; however, when we invest in things of eternal value, our hearts remain loyal to the Lord, and we will not be tempted to foolishly attempt to serve both God and money (Luke 16:13).
In 1 John 2:29–3:10, the apostle focuses on right living, emphasizing the importance of maintaining a lifestyle befitting a child of God. In this section, John states, “Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God” (1 John 3:9, NKJV).
The phrase, His seed remains in him, in 1 John 3:9, refers to the divine nature or the new life of God that is implanted in the believer by the Holy Spirit at salvation. Rather than describing a physical reality, this agricultural metaphor captures the radical spiritual transformation that occurs when a believer places his faith in Jesus Christ. The apostle Paul writes, “Therefore, if anyone is in Christ, he is a new creation; the old has passed away, and see, the new has come!” (2 Corinthians 5:17, CSB; see also Romans 6:4–6).
Peter uses a similar metaphor, explaining that believers are “born again, not of perishable seed but of imperishable” (1 Peter 1:23) and become “partakers of the divine nature” (2 Peter 1:4). Through Christ’s work of redemption, the Holy Spirit imparts a new nature into everyone who repents of sin and trusts in Jesus as Lord and Savior.
Jesus told Nicodemus, “I assure you, no one can enter the Kingdom of God without being born of water and the Spirit. Humans can reproduce only human life, but the Holy Spirit gives birth to spiritual life. So don’t be surprised when I say, ‘You must be born again’” (John 3:5–7, NLT). The Holy Spirit implants God’s seed in every true child of God, and that seed remains in him. That seed is the life of Christ growing in us, causing our new nature to develop into the image of our Savior (see Romans 8:29; Colossians 3:9–10). Through this process, sin begins to lose its power in our lives (Romans 6:6).
John is not denying that born-again children of God sin. In other sections of his letter, he acknowledges that Christians do indeed sin (1 John 1:8–2:1; 1 John 5:16–17). Instead, John means that true believers will not continue in a lifestyle of willful sin. This understanding is evident in other Bible translations: “But when people keep on sinning, it shows that they belong to the devil, who has been sinning since the beginning. But the Son of God came to destroy the works of the devil. Those who have been born into God’s family do not make a practice of sinning, because God’s life is in them. So they can’t keep on sinning, because they are children of God” (1 John 3:8–9, NLT; see also ESV).
By saying, His seed remains in him, John points out that the believer’s new spiritual life originates from God and depends on Him. Because it flows from Him, it produces pure, holy, and sinless fruit. Yet, at the same time, we continue to carry around our old, unredeemed nature—the flesh—which is still corrupted by sin. The apostle Paul elaborates on this concept and our struggle with sin in Romans 7:13–25. Even though the Spirit plants the new life of Christ in us in seed form, we still grapple with temptation and sin in this life.
“But thanks be to God! He gives us the victory through our Lord Jesus Christ,” declares Paul in 1 Corinthians 15:57. When Jesus Christ returns, the flesh will be eliminated, and Christ’s seed will be fully formed in us (1 Corinthians 15:42–44, 50–54, 2 Corinthians 5:1–4; 1 John 3:2, Philippians 3:20–21). At last, we will be free from sin.
The presence of God’s life in us calls us to ongoing growth and to live according to His will. When we fall short of the mark, we should confess our sins and continually repent (1 John 1:9). Therefore, we feed and water His seed that remains in us, seeking to live by the Spirit’s power and letting Him guide our lives so that we do not pursue the passions of our sinful nature (Romans 8:5–6; Galatians 5:16–17).
His seed remains in him means that a lifestyle of habitual sin is incompatible with the child of God’s new identity and nature. If we find ourselves enjoying deliberate sin without the Holy Spirit’s conviction and without discipline and correction from God, we would be wise to examine ourselves to see whether our faith is genuine (2 Corinthians 13:5). We must ask, “Have I truly been born into God’s family?”
In Matthew 6:24, Jesus said, “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” He spoke these words as part of His Sermon on the Mount (Matthew 5—7), in which He had said it was foolish to store up treasures on earth where “moths and vermin destroy and where thieves break in and steal” (Matthew 6:19–20); rather, He urged us to store up treasure in heaven where it will last forever. The obstacle that prevents us from wise investment is the heart. Wherever our treasure is, there will our hearts be (Matthew 6:21). We follow what has captivated our hearts, and Jesus made it clear that we cannot serve two masters.
A master is anything that enslaves us (Romans 6:16). Alcohol, lust, and money are all masters of some people. In Jesus’ warning that we cannot serve two masters, He specifies money (or “mammon” or “wealth” in other translations) as a master in opposition to God.
Jesus’ call to follow Him is a call to abandon all other masters. He called Matthew from the tax collector’s booth (Matthew 9:9). Matthew obeyed and walked away from extravagant wealth and dirty deals. Jesus called Peter, James, and John from the fishing docks (Mark 1:16–18). To obey Jesus’ call meant that they had to leave behind everything they knew, everything they’d worked for. Jesus called Paul, a successful Pharisee, with the words, “I will show him how much he must suffer for my name” (Acts 9:16). Those words will never make it into a mass-market ad campaign for Christianity—but maybe they should, because that’s what it means to follow Jesus (Luke 9:23). We must forsake everything else, no matter the cost (Matthew 10:34–39).
The Lord describes Himself as a “jealous God” (Exodus 34:14). This means He guards what is rightfully His. He is righteously jealous for our affections because we were created to know and love Him (Colossians 1:16). He is not jealous for His own sake; He needs nothing (Psalm 50:9–10). He is jealous for us because we need Him (Mark 12:30; Matthew 22:37). When we serve another master such as money, we rob ourselves of all we were created to be, and we rob God of His rightful adoration.
The "power of resurrection"
(Philippians 3:10)
refers to the divine strength of Jesus’ resurrection enabling believers to live victoriously over sin and weakness. It operates on the principle that when humans admit their limitations, they become vehicles for God’s power, transforming weakness into spiritual strength
Sanctification is the process of being "set apart" for God’s purpose, involving justification (past), progressive holiness (present), and glorification (future)
. Christ sanctifies the Church through the "washing of water by the word," creating a holy, blameless body. True worship requires the Holy Spirit—the "Spirit of truth"—who guides, convicts, and indwells believers, empowering them to live for God.
Key Aspects of Sanctification and Truth
- Definition: Sanctification means being consecrated, holy, or set apart for special use, separating believers from the power and presence of sin.
- The Role of the Word: In John 17:17, Jesus states, "Sanctify them by the truth; your word is truth." The Bible acts as the primary tool to cleanse and conform believers to Christ.
- Christ and the Church: Christ loved the church and gave himself to sanctify and cleanse it with "the washing of water by the word," preparing it as a spotless bride.
- The Spirit of Truth: The Holy Spirit is the third Person of the Trinity, who bears witness to Christ and leads believers away from sinful desires. He is called the "Spirit of truth" because he reveals divine truths and guides believers to distinguish truth from error.
- Worship in Spirit and Truth: True worship requires both a passionate heart (spirit) and accurate biblical knowledge (truth), rather than mere emotion or rigid legalism
I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth. (Revelation 3:15–16)
In their relationship to God, the Laodiceans were neither cold nor hot, just lukewarm. Hot water can cleanse and purify; cold water can refresh and enliven. But tepid water carries no corresponding value. The Laodiceans readily understood the Lord’s analogy because their drinking water came over an aqueduct from a spring six miles to the south; when it arrived at their city, the water was disgustingly lukewarm. Laodicean water was not hot like the nearby hot springs that people bathed in, nor was it refreshingly cold for drinking. It was lukewarm, good for nothing. In fact, it was nauseating, and that was the Lord’s response to the Laodiceans—they sickened Him, and He said in disgust, “I am about to spit you out of my mouth” (verse 16).
The letter to the church at Laodicea is the harshest of the seven letters to the churches in Asia Minor. By His indictment of their “deeds” (Revelation 3:15), Jesus makes it clear that this church is dying, if not already dead. Outwardly, they seemed to be flourishing. The members of this church saw themselves as “rich” and self-sufficient, but the Lord saw them as “wretched, pitiful, poor, blind and naked” (verse 17). Their lukewarm, indifferent faith led to half-hearted service.
Jesus frequently equates deeds with a person’s true spiritual state: “By their fruit you will recognize them,” and “Every good tree bears good fruit” (Matthew 7:16–17). Clearly, the lukewarm deeds of the Laodiceans were not in keeping with true salvation. Something needed to change. The deeds of the true believer will be “hot” or “cold”—that is, they will benefit the world in some way and reflect the spiritual passion of a life transformed. Lukewarm deeds, however—those done without joy, without love, and without the fire of the Spirit—do harm to the watching world. The lukewarm are those who claim to know God but live as though He doesn’t exist. They go to church and practice a form of religion, but their inner state is one of complacency.
A question often comes up regarding Jesus’ rebuke of the lukewarm Laodiceans: were they saved or not? That is, was this church comprised of believers or unbelievers?
The backslidden Christians view. Those who believe the church members in Laodicea were in fact believers see them as complacent and in need of rousing, but not children of darkness. Reasons for this line of thinking include the fact that Jesus still refers to them as “the church” at Laodicea. He doesn’t call them out for unbelief. He reminds the church that He loves them: “Those whom I love I rebuke and discipline” (Revelation 3:19). And being “hot” or “cold” shouldn’t be interpreted as being “for” or “against” God; rather, the hot/cold metaphor speaks of different types of usefulness. So, the church at Laodicea was complacent, self-sufficient, and apathetic, and that resulted in their faith being rendered useless.
The unsaved hypocrites view. Those who believe the church members in Laodicea were unbelievers see them as spiritually dead posers who maintained a sham religion. Reasons for this line of thinking include the fact that Jesus is standing outside of the church seeking to be admitted (Revelation 3:20). He speaks of their spiritual wretchedness, nakedness, and blindness. And His threat to spit them out of His mouth doesn’t sound like anything He would say to His own children. Also, in addressing the Ephesian church, Jesus coaxed backslidden believers to return to their first love (Revelation 2:4), and He commended that church (verses 2–3, 6). This is quite different from His approach to the Laodiceans. So, the church at Laodicea claimed to be Christians, but their hearts were unchanged, and their hypocrisy was sickening to God.
The truth is that the church at Laodicea was probably comprised of both those who were saved and those who were not. And the concept of “lukewarmness” can be applied to anyone who has lost a passionate vision to serve the Lord. Believers can be lukewarm, too.
The general biblical message is that we all bear the responsibility for self-examination. Are we living according to our faith, or has our fervor cooled to the point of being tepid? “Examine yourselves to see whether you are in the faith; test yourselves” (2 Corinthians 13:5). It’s possible for believers to be indifferent, lazy, or unmotivated. And it’s possible for unbelievers to pretend to be religious and call themselves a “church.” Whether or not the Laodiceans were born again, we must heed the warning Jesus gave them.
An alarming epidemic of spiritual adultery and “friendship with the world” ran rampant in the early church (James 4:4). James passionately told his readers to repent from their wicked ways and return to the Lord: “Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded” (James 4:8, ESV).
God desires His followers’ wholehearted loyalty and devotion (Exodus 34:14; Mark 12:29–31). Believers who stray from the Lord must submit themselves to God and draw near to Him again through repentance.
“Purify your hearts, you double-minded” was James’ clear and distinct call to inner purification—to recognize and confess our sins and receive God’s forgiveness. His language closely resembles that of the psalmist: “Who may ascend the mountain of the Lord? Who may stand in his holy place? The one who has clean hands and a pure heart, who does not trust in an idol or swear by a false god” (Psalm 24:3–4).
James branded the believers “double-minded” because they continued to live with one foot in the world while claiming to love and worship God. Their vacillating was dividing their loyalties. A similar charge was issued against the people of Isaiah’s time: “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me” (Isaiah 29:13). Earlier, James noted that double-minded people are “unstable in all they do” (James 1:8).
The apostle John acknowledged that the true children of God who look forward to Christ’s return “purify themselves, just as he is pure” (1 John 3:3). The Lord Jesus Himself said, “Blessed are the pure in heart, for they will see God” (Matthew 5:8). The term pure here indicates the absence of impurity, contamination, or filth. It suggests a single-mindedness of purpose that is free of distractions.
Double-minded people lack purity of heart. The Lord desires His followers to be laser-focused in heart, mind, and purpose (Matthew 6:33). The greatest commandment, Jesus said, is to “love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37).
The apostle Paul explained that God looks for servants who commit their entire being to Him: “If you keep yourself pure, you will be a special utensil for honorable use. Your life will be clean, and you will be ready for the Master to use you for every good work. Run from anything that stimulates youthful lusts. Instead, pursue righteous living, faithfulness, love, and peace. Enjoy the companionship of those who call on the Lord with pure hearts” (2 Timothy 2:21–22, NLT).
Anything that distracts us or has a contaminating influence on our lives will divide our loyalties and soil our hearts, rendering us ineffective kingdom servants. A pure heart is evidenced by openness, clarity, and an uncompromising desire to please the Lord in everything we think, say, and do. Purity goes beyond just cleaning up our outward behavior (“cleanse your hands”) to the internal purification of heart, mind, and soul (“purify your hearts”).
In reality, humans are incapable of purifying their own hearts. David prayed, “Create in me a pure heart, O God, and renew a steadfast spirit within me” (Psalm 51:10). God is the only one who can make us pure in heart and single in mind. It is the shed blood of Jesus Christ His Son that “purifies us from all sin” (1 John 1:7) and the sanctifying work of the Holy Spirit that cleanses our lives (Romans 15:16; 1 Corinthians 6:11; 1 Peter 1:2). Christ provided the necessary sacrifice for sin so that we could receive God’s forgiveness (John 1:29; Ephesians 1:7; Hebrews 9:12–22; 1 Peter 1:18–19).
God’s Word commands us: “Purify your hearts, you double-minded.” And God’s Word—the Logos, who is Jesus Christ—makes the command possible. Since we can enter God’s presence “by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water” (Hebrews 10:19–22, ESV).
The idea of “circumcision of the heart” is found in Romans 2:29. It refers to having a pure heart, separated unto God. Paul writes, “A Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter.” These words conclude a sometimes confusing passage of Scripture regarding circumcision and the Christian. Verses 25-29 provide context:
“For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.”
Paul is discussing the role of the Old Testament Law as it relates to Christianity. He argues that Jewish circumcision is only an outward sign of being set apart to God. However, if the heart is sinful, then physical circumcision is of no avail. A circumcised body and a sinful heart are at odds with each other. Rather than focus on external rites, Paul focuses on the condition of the heart. Using circumcision as a metaphor, he says that only the Holy Spirit can purify a heart and set us apart to God. Ultimately, circumcision cannot make a person right with God; the Law is not enough. A person’s heart must change. Paul calls this change “circumcision of the heart.”
This concept was not original with the apostle Paul. As a Jew trained in the Law of Moses, he was certainly aware of this discussion from Deuteronomy 30. There, the Lord used the same metaphor to communicate His desire for a holy people: “And the LORD your God will circumcise your heart and the heart of your offspring, so that you will love the LORD your God with all your heart and with all your soul, that you may live” (Deuteronomy 30:6). Physical circumcision was a sign of Israel’s covenant with God; circumcision of the heart, therefore, would indicate Israel’s being set apart to love God fully, inside and out.
John the Baptist warned the Pharisees against taking pride in their physical heritage and boasting in their circumcision: “Do not think you can say to yourselves, 'We have Abraham as our father.' I tell you that out of these stones God can raise up children for Abraham” (Matthew 3:9).
True “children of Abraham” are those who follow Abraham’s example of believing God (Genesis 15:6). Physical circumcision does not make one a child of God; faith does. Believers in Jesus Christ can truly say they are children of “Father Abraham.” “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:29).
God has always wanted more from His people than just external conformity to a set of rules. He has always wanted them to possess a heart to love, know, and follow Him. That’s why God is not concerned with a circumcision of the flesh. Even in the Old Testament, God’s priority was a spiritual circumcision of the heart: “Circumcise yourselves to the LORD, circumcise your hearts, you men of Judah and people of Jerusalem, or my wrath will break out and burn like fire because of the evil you have done” (Jeremiah 4:4).
Both Testaments focus on the need for repentance and inward change in order to be right with God. In Jesus, the Law has been fulfilled (Matthew 5:17). Through Him, a person can be made right with God and receive eternal life (John 3:16; Ephesians 2:8-9). As Paul said, true circumcision is a matter of the heart, performed by the Spirit of God.
When David prays, “Create in me a clean heart,” he is asking God for forgiveness. The subtitle to Psalm 51 clarifies the situation: “A psalm of David. When the prophet Nathan came to him after David had committed adultery with Bathsheba.”
Second Samuel 11 tells the sordid tale. King David saw Bathsheba, a married woman, and lusted after her. He summoned her to fulfill his desires. Some time later, she notified him that she was pregnant with his child. David first tried a cover up, and, when that did not work, he arranged for the murder of Bathsheba’s husband. David then married her.
Obviously, David did not have a clean heart after this. He had committed adultery and possibly rape, as the language used in this case is also used of rape; his summoning of and sleeping with Bathsheba was certainly an abuse of royal authority. He then engaged in deception and finally in murder, corrupting others in the process. When it was all done, he thought he had succeeded in covering it up and destroying all the evidence. The last sentence of 2 Samuel 11 tells us, “But the thing David had done displeased the Lord” (verse 27).
In 2 Samuel 12, the prophet Nathan confronts David. He does so using a parable that David could relate to. He told of a rich man who took advantage of a poor man by stealing his only lamb, a pet, which he killed to feed to his guests. David was overcome with anger and exclaimed, “As surely as the Lord lives, the man who did this must die! He must pay for that lamb four times over, because he did such a thing and had no pity” (2 Samuel 12:5–6).
Then Nathan said to David, “You are the man!” (2 Samuel 12:7). Although David had tried to hide his sin, it was eating away at him inside, as he records in Psalm 32:3–4: “When I kept silent [about my sin], my bones wasted away through my groaning all day long. For day and night your hand was heavy on me; my strength was sapped as in the heat of summer.” David admitted to Nathan, “I have sinned against the Lord” (2 Samuel 12:13). He knew he needed a clean heart.
When David was through trying to hide his sin, he confessed it freely. Psalm 51 is that confession and plea for forgiveness. His request “create in me a clean heart” is simply another way of asking for forgiveness and spiritual cleansing. Psalm 51:1–10 is filled with poetic descriptions of forgiveness and cleansing, identified in italics below:
“Have mercy on me, O God,
according to your unfailing love;
according to your great compassion
blot out my transgressions.
Wash away all my iniquity
and cleanse me from my sin.
“For I know my transgressions,
and my sin is always before me.
Against you, you only, have I sinned
and done what is evil in your sight;
so you are right in your verdict
and justified when you judge.
Surely I was sinful at birth,
sinful from the time my mother conceived me.
Yet you desired faithfulness even in the womb;
you taught me wisdom in that secret place.
“Cleanse me with hyssop, and I will be clean;
wash me, and I will be whiter than snow.
Let me hear joy and gladness;
let the bones you have crushed rejoice.
Hide your face from my sins
and blot out all my iniquity.
“Create in me a pure heart, O God,
and renew a steadfast spirit within me.”
Even though David suffered consequences for his sin, which are outlined in 2 Samuel 12, he was forgiven and restored to spiritual fellowship with God. Psalm 32 tells of the great relief that David felt when he confessed, and in this psalm he encourages others to confess their sins as well:
“Blessed is the one
whose transgressions are forgiven,
whose sins are covered.
Blessed is the one
whose sin the LORD does not count against them
and in whose spirit is no deceit.
“When I kept silent,
my bones wasted away
through my groaning all day long.
For day and night
your hand was heavy on me;
my strength was sapped
as in the heat of summer.
“Then I acknowledged my sin to you
and did not cover up my iniquity.
I said, ‘I will confess
my transgressions to the LORD.’
And you forgave
the guilt of my sin.
“Therefore let all the faithful pray to you
while you may be found;
surely the rising of the mighty waters
will not reach them.
You are my hiding place;
you will protect me from trouble
and surround me with songs of deliverance.
“I will instruct you and teach you in the way you should go;
I will counsel you with my loving eye on you.
Do not be like the horse or the mule,
which have no understanding
but must be controlled by bit and bridle
or they will not come to you.
Many are the woes of the wicked,
but the LORD’s unfailing love
surrounds the one who trusts in him.
“Rejoice in the LORD and be glad, you righteous;
sing, all you who are upright in heart!”
Paul uses Psalm 32 as an example of salvation apart from works (Romans 4:6–8). David was forgiven not because of any works he did to earn forgiveness, but simply because he asked in faith. Because of the sacrifice of Christ, any sinner can ask God for forgiveness, that is, for a clean heart, and he will receive it. The apostle John also tells us, “If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1: 8–9). In spite of all that David did, and all that we do, God is willing to forgive because Jesus paid the penalty that we deserve. No matter how dirty we are, God can create in us a clean heart.
In Jesus’ High Priestly Prayer, Jesus prays to His Father, saying, “Sanctify them by the truth; your word is truth” (John 17:17). In this verse, Jesus communicates two important facts: God’s Word is truth—God’s Word equals truth—and it’s by that truth that God sanctifies us, or sets us apart for holy service to Himself.
In the same prayer, Jesus prays for His disciples and all who will believe in Him through the gospel (John 17:20). Believers accept God’s words (John 17:6) and accept Jesus as God’s Word (John 17:8). God is truth, and His truth brings salvation to all who accept it (Titus 2:11). Further, God’s written and living Word will sustain believers as they are in the world (John 17:14).
In the High Priestly Prayer in John 17, Jesus confirms that He brought the message of salvation to the world: “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3). Jesus’ mission of bringing the truth has been accomplished (John 17:4), and He turns the focus of His prayer to God working through the disciples and other believers. He confirms that believers will be rejected by the world for believing “Your word is truth,” but believers are also assured joy, God’s protection from the evil one, and sanctification by God’s Word (John 17:13–19).
The Old and New Testaments both affirm that the words recorded in the Bible are God’s words and that they are true. Since God cannot lie, His Word is truth: “As for God, his way is perfect: The Lord’s word is flawless” (Psalm 18:30). Since God is eternal and unchanging, His Word is always the same: “Heaven and earth will pass away, but my words will never pass away” (Matthew 24:35; cf. Isaiah 40:8). Jesus uses the Word as He rebukes the devil who was tempting Him: “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God’” (Matthew 4:4; cf. Deuteronomy 8:3).
If we want to know truth, we will look in God’s written Word (2 Timothy 3:16–17) and look to Jesus Christ (John 14:6; 2 Corinthians 4:6; Hebrews 1:3). John refers to Jesus Christ in John 1:1–2, saying, “In the beginning was the Word. And the Word was with God and the Word was God. He was in the beginning with God.” The Word is God’s total message, and Jesus embodied that full message, which is why He is called the “Logos,” or “Word,” of God (Colossians 1:19; 2:9). God is truth. His Word is truth. Salvation comes by accepting Jesus and agreeing that “Your word is truth.”
Jesus said, “Your word is truth.” When we look at the Bible, we see truth. The Bible does not merely contain the truth; it is the truth. Every word is truth, in every part of the Bible. “The words of the LORD are flawless, like silver purified in a crucible, like gold refined seven times” (Psalm 12:6). This is the doctrine of the verbal, plenary inspiration of Scripture.
How we respond to God’s written Word and the Word made flesh has an eternal impact on us. Since God’s Word is truth, rejecting the Bible and rejecting Jesus is rejecting God Himself. Believing, cherishing, studying, and obeying God’s Word is the key to salvation, understanding God, and living abundantly (John 10:10). No matter what we may face in this world, we are sustained by the truth prayed over us in Jesus’ prayer: “Sanctify them by the truth; your word is truth” (John 17:17).
Many of the principles of God’s kingdom are paradoxes. When the apostle Paul pleaded with God to remove his affliction—one he called a “thorn in the flesh”—the Lord said to Paul, “My grace is sufficient for you, for My strength is made perfect in weakness” (2 Corinthians 12:8–9, NKJV). The New Living Translation says, “My grace is all you need. My power works best in weakness.” God’s strength is made perfect in weakness because He delights in taking situations where human strength is lacking to demonstrate the greatness of His power.
God’s denial of Paul’s request for healing turned out to be a blessing in the apostle’s life. One commentary explains that the thorn “kept Paul from imagining himself as a spiritual superman, and revealed to him the reality of his human mortality and weakness despite his extraordinary revelations. The ‘thorn’ also kept Paul pinned close to the Lord, in trust and confidence” (Barnett, P., The Message of 2 Corinthians: Power in Weakness, InterVarsity Press, 1988, p. 178).
Paul stopped protesting his situation and began to boast and even take pleasure in his weakness so that the power of Christ could work through him: “That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong” (2 Corinthians 12:10). Paul expressed the paradox of his condition—that in his frailty, he was strong because his strength came from Christ.
The words made perfect in 2 Corinthians 12:9 mean “fully or entirely accomplished or made complete.” Christ’s power is made complete—it is able to fully accomplish its purpose—when His people are weak and depend on Him for strength. When we, like Paul, stop resisting and complaining and let the power of Christ rest on us, we make room to receive countless unexpected blessings from the Lord. By allowing God’s strength to be made perfect in our weakness, we have the opportunity to display God’s glory flawlessly. “The grace and power of God interlock with human lives at the point of mortal weakness,” writes Barnett (op. cit., p. 179).
Over and over, the Bible gives examples of God’s strength manifesting when His people are weak. Moses, the great leader of Israel, was deeply aware of his human shortcomings (Exodus 4:10). When the Lord called him to go to Pharaoh, Moses cried, “I’m not adequate. Please send someone else!” But God replied, “Go anyway, Moses, because I will be with you” (see Exodus 4:12–15).
Gideon’s story proves that God can accomplish great things through people who forget about their human weaknesses, trust in God’s strength, and obey His guidance (Judges 6:14–16). And, of course, our most notable biblical example, Jesus Christ, was “crucified in weakness” but “now lives by the power of God” (2 Corinthians 13:4, NLT).
First Corinthians 1:27 teaches, “But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong.” We must never shrink away from God because of our weakness but run to Him, letting Him equip and empower us to accomplish His will. We must remember His promise: “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).
When we are in a position of need, it allows us to see how much we need God (2 Corinthians 1:9; 3:5; 13:4). The more aware we are of our weakness, the more God can reveal His power through us: “We now have this light shining in our hearts, but we ourselves are like fragile clay jars containing this great treasure. This makes it clear that our great power is from God, not from ourselves” (2 Corinthians 4:7, NLT).
God’s strength is made perfect in weakness when we put our faith and trust in Him. The Lord’s presence is all we need in times of weakness. His great power and sufficiency rest on us as we find our strength in Him, and He is glorified. We can say with the psalmist, “My flesh and my heart may fail, but God is the strength of my heart and my portion forever” (Psalm 73:26)
The apostle Paul’s singular ambition in life was to know Jesus Christ experientially. More than merely acquiring superficial head-knowledge, Paul wanted to connect with Jesus on the closest possible relational level: “My goal is to know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death” (Philippians 3:10, HCSB).
Nothing else in life mattered to Paul. He was willing to lose every earthly possession and pursuit for the sake of intimately knowing Christ (Philippians 3:7). He considered “everything else worthless,” labeling it “garbage” compared to “the infinite value of knowing Christ Jesus my Lord.” His supreme objective was to “gain Christ” (Philippians 3:8). For Paul, to experience a relationship with Jesus in this way meant sharing in the fellowship of His sufferings, even if that meant death.
In Galatians 2:20, Paul reiterated his desire to share in a dynamic, all-in union with Jesus: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). Paul taught believers that “the more we suffer for Christ, the more God will shower us with his comfort through Christ” (2 Corinthians 1:5, NLT).
The early apostles believed that participating in the fellowship of Christ’s suffering was part of our preparation for sharing in His future glory. To his student Timothy, Paul explained, “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Timothy 3:12, NLT). Peter urged believers not to “be surprised at the fiery trials you are going through, as if something strange were happening to you. Instead, be very glad—for these trials make you partners with Christ in his suffering, so that you will have the wonderful joy of seeing his glory when it is revealed to all the world” (1 Peter 4:12–13, NLT).
In Philippians 2:5–11, Paul told believers to have the same attitude or mindset as Christ. Our preparation for heaven involves becoming like Christ, being conformed into His image (Romans 8:29; Philippians 3:21). Jesus embodied humility and obedience to God as He walked a path to death. The very purpose God sent His Son was to suffer and die for us that we might be saved (1 John 3:16; 1 Peter 2:24; 3:18). To be like Christ, we must enter the fellowship of His suffering and death “so that the life of Jesus may also be seen in our bodies” (2 Corinthians 4:10, NLT). Paul informed Christians in Colossae, “I am glad when I suffer for you in my body, for I am participating in the sufferings of Christ that continue for his body, the church” (Colossians 1:24, NLT).
We should not be shocked to encounter trials in this life because following Jesus inevitably leads to the cross. One commentator urged, “We must be ready for—and we cannot hope to avoid—the downward path of the Crucified” (Motyer, J., The Message of Philippians, InterVarsity Press, 1984, p. 169). Jesus told His disciples, “If any of you wants to be my follower, you must give up your own way, take up your cross, and follow me” (Matthew 16:24, NLT).
Taking up our cross means being willing to surrender our lives and even die for the sake of following Christ. Jesus didn’t paint a rosy picture of discipleship. Instead, He said, “If you try to hang on to your life, you will lose it. But if you give up your life for my sake, you will save it. And what do you benefit if you gain the whole world but are yourself lost or destroyed?” (Luke 9:24–25, NLT).
Just before Paul spoke of the “fellowship of His sufferings,” he said his goal was to know Christ “and the power of His resurrection.” As we share in hardship and persecution on our downward path to the cross, Jesus is our co-companion on the journey. He promises never to leave us alone (Matthew 28:20). Christ is a living Savior who pledges to impart His resurrection power and give us the strength to endure and even overcome (Romans 8:11; Philippians 3:10; John 16:33).
In the Bible, a concubine is a woman who lives with a man as if she were a wife, but without having the same status as a wife. Concubines in the patriarchal age and beyond held an inferior rank—they were “secondary” wives. A concubine could not marry her master because of her slave status, although, for her, the relationship was exclusive and ongoing. Early on, it seems that concubines were used to bear children for men whose wives were barren (see Genesis 16:1–4). Later, it seems that concubines were kept simply for sexual pleasure (see 2 Chronicles 11:21). Concubines in Israel possessed some of the same rights as legitimate wives, without the same respect.
Although it’s true the Bible nowhere explicitly condemns concubinage, a condemnation can be found implicitly from the beginning of time. According to Genesis 2:21-24, God’s original intent was for marriage to be between one man and one woman, and that has never changed (Genesis 1:27). As a matter of fact, a study of the lives of men like King David and King Solomon (who had 300 concubines; 1 Kings 11:3) reveals that many of their problems stemmed from polygamous relationships (2 Samuel 11:2-4).
The Bible never explains why God allowed men to have concubines. He allowed divorce and polygamy, too, although neither was part of His original plan for marriage. Jesus said God allowed divorce because of the hardness of men’s hearts (Matthew 19:8). We can assume the same hardness of heart led to polygamy and concubinage.
We can also surmise a reason based on the culture of the day. Unmarried women in ancient times were completely dependent on their family members, such as their fathers, brothers, etc. If for some reason a woman had no family members or her husband had died or divorced her, she would be left with few options for survival. Most women in ancient times were uneducated and unskilled in a trade. Providing for themselves was very difficult, and they were vulnerable to those who would prey upon them. For many women in dire situations, becoming a concubine was a much more suitable option than prostitution, homelessness, or death.
False apostles are people who masquerade as Christian leaders, get other people to follow them, and then lead them astray. A true apostle is one who is “sent” by God as an ambassador of Jesus Christ with a divine message. A false apostle is a pretender who does not truly represent Christ and whose message is false.
In 2 Corinthians 11, the apostle Paul addresses the problem of false apostles invading the Corinthian church. He describes the false apostles as “those who want an opportunity to be considered equal with us in the things they boast about” (verse 12). The book of 2 Corinthians is one of Paul’s more “sarcastic” letters, as he contends with the church to recognize the error that had crept into their midst. He contrasts his selfless service with that of the “super-apostles” (verse 5) who were seducing the church with their smooth speech and apparent wisdom. These impostors were pretending to be true servants of Christ, but they did not know the Lord. They were deceivers, preying on gullible Christians in Corinth to profit themselves and boost their ego. Paul chides the church that they “even put up with anyone who enslaves you or exploits you or takes advantage of you or puts on airs or slaps you in the face” (verse 20). He even compares these impostors to Satan himself, who also “masquerades as an angel of light” (verse 14).
Paul warned the Ephesian elders about false apostles as well: “I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them” (Acts 20:29). They must have heeded his words, because in Revelation 2:2, Jesus commends the church at Ephesus for spotting the false apostles in their midst and rejecting them.
False teachers and false apostles have been plentiful throughout the history of the church. They still infiltrate unsuspecting churches and have even led whole denominations into heresy and apostasy (see 1 Timothy 4:1–4). Scripture gives us clear warning if we will pay attention. First John 4:1 says, “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.”
The following are some ways
we can
identify false apostles:
1. False apostles deny any or all truths about the identity and deity of Jesus Christ. In 1 John 4:3–4, John warns his readers against Gnostic teaching; the test, he says, is Christological: “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God.” There are many ways a spirit may deny that Jesus is the Christ. From demonic cults to denominations that have veered away from the gospel, evil spirits are always behind the slander of Jesus. Any teacher who attempts to take away from or add to Jesus’ finished work on the cross for our salvation is a false prophet (John 19:30; Acts 4:12).
2. False apostles are motivated by their greed, lust, or power. Second Timothy 3:1–8 describes such teachers in more detail: “But mark this: There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God—having a form of godliness but denying its power. Have nothing to do with such people.
“They are the kind who worm their way into homes and gain control over gullible women, who are loaded down with sins and are swayed by all kinds of evil desires, always learning but never able to come to a knowledge of the truth. Just as Jannes and Jambres opposed Moses, so also these teachers oppose the truth. They are men of depraved minds, who, as far as the faith is concerned, are rejected.” Jesus said that an identifying mark of a false apostle/prophet is sinful behavior: “By their fruit you will recognize them” (Matthew 7:16, 20; cf. Jude 1:4).
3. False apostles distort or deny the Bible as God’s infallible, inspired Word (2 Timothy 3:16). In Galatians 1:8–9Paul counters legalism with these strong words: “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed” (KJV). The inspired writings of the apostles are part of the Word of God, and no one has a right to change their message.
4. False apostles refuse to make themselves subject to spiritual authorities, but consider themselves the final authority (Hebrews 13:7; 2 Corinthians 10:12). They will often adopt lofty-sounding titles for themselves, such as “Bishop,” “Apostle,” “Reverend,” or “Father.” This does not mean that every person carrying such titles is a false prophet, only that evil impostors love lofty titles and will self-title to gain a hearing.
False apostles can arise anywhere the Word of God does not reign supreme. From organized churches to home Bible studies, we must always be on guard against “new teachings” or “revelations” that are not subject to the “whole counsel of God” (Acts 20:27).
Not my will, but yours be done" (Luke 22:42) is
Jesus' prayer of absolute submission to God the Father in the Garden of Gethsemane before his crucifixion. It signifies prioritizing God's divine plan over personal desires, comfort, or self-preservation, serving as a model for Christian surrender and trust in God's,.
- Context: Jesus was facing the "cup" of intense suffering and the wrath of God for sin on the cross. He battled the temptation of the flesh, honestly expressing his desire for another way, yet ultimately choosing obedience.
- Submission and Trust: The prayer demonstrates that Jesus' desire was to finish the mission his Father gave him. It is an act of trust that God's plan is superior.
- Application for Followers: Christians are encouraged to follow this example by aligning their personal desires with God's will. It is an acknowledgment of God's sovereignty over our plans and desires, acknowledging that "being in God's will is always better than my original plan".
- Not a Lack of Faith: Praying for one's own desires while adding "not my will but yours" is not a lack of faith, but a sign of mature faith that trusts God's judgment above our own.
The angel’s address to her as “highly favored” and “blessed” (Luke 1:28, NKJV) is a reference to the uniqueness of her pending task, not to any level of virtuousness she had attained. Mary was surely a godly woman, but that is not the point. Gabriel’s emphasis was on her privilege, not her piety. She had “found favor with God” (verse 30), but that says more about God’s goodness than Mary’s. She was the recipient of God’s grace, His undeserved favor.
Mary gives us an example of total devotion to the Lord in her answer to the angel Gabriel: “I am the Lord’s servant. May it be unto me as you have said” (Luke 1:38). May we have the wisdom and grace to answer God’s call, whatever it is, the way Mary did.
The Story of the Queenship of the Blessed Virgin MaryPope Pius XII established this feast in 1954. But the Blessed Virgin Mary’s queenship has roots in Scripture. At the Annunciation, Gabriel announced that Mary’s Son would receive the throne of David and rule forever. At the Visitation, Elizabeth calls Mary “mother of my Lord.” As in all the mysteries of Mary’s life, she is closely associated with Jesus: Her queenship is a share in Jesus’ kingship. We can also recall that in the Old Testament the mother of the king has great influence in court.
In the fourth century Saint Ephrem called Mary “Lady” and “Queen.” Later Church fathers and doctors continued to use the title. Hymns of the 11th to 13th centuries address Mary as queen: “Hail, Holy Queen,” “Hail, Queen of Heaven,” “Queen of Heaven.” The Dominican rosary and the Franciscan crown as well as numerous invocations in Mary’s litany celebrate her queenship.
The feast is a logical follow-up to the Assumption, and is now celebrated on the octave day of that feast. In his 1954 encyclical To the Queen of Heaven, Pius XII points out that Mary deserves the title because she is Mother of God, because she is closely associated as the New Eve with Jesus’ redemptive work, because of her preeminent perfection, and because of her intercessory power.
Mary’s response, "I am the Lord's servant. May your word to me be fulfilled" (Luke 1:38),
signifies her humble acceptance of God’s plan, demonstrating faith, submission, and trust in God's will. This profound statement came after the angel Gabriel announced she would conceive the Messiah by the Holy Spirit.
Meaning of the Phrase: It shows a total surrender of her own desires to God's purpose, reflecting her role as a faithful servant, or "handmaid," of the Lord.
Significance: Mary’s response shows her belief thatGod's promises are true and that "nothing will be impossible with God".
Context: It marks the conclusion of the Annunciation, leading to her visit to Elizabeth and her song of praise focusing on God's mercy
The Scripture has several words translated "right" and the usage of the term, "right hand" ranges from a direction, to the opposite of wrong, what is just or what conforms to an established standard, and to a place of honor or authority. In the case of division or appointment in the Bible, the right hand or right side came first, as when Israel (Jacob) divided the blessings to Joseph’s sons before he died (Genesis 48:13-14).In addition, a person of high rank who put someone on his right hand gave him equal honor with himself and recognized him as possessing equal dignity and authority. And this is what the Apostle Paul writes of Jesus Christ in Ephesians. "And what is the surpassing greatness of His power toward us, the ones believing according to the working of His mighty strength which He worked in Christ in raising Him from the dead, and He seated Him at His right hand in the heavenlies, far above all principality and authority and power and dominion, and every name being named, not only in this world, but also in the coming age" (Ephesians 1:19-21). Here we see God exalting Jesus above all others by seating Him at the right hand of the Father. The term "God’s right hand" in prophecy refers to the Messiah to whom is given the power and authority to subdue His enemies (Psalm 110:1; Psalm 118:16). We find a quote in Matthew 22:44 from Psalm 110:1, which is a Messianic Psalm. "The Son of David" is claimed by the LORD Jesus Christ as He is the "greater son of David" or the Messiah. In this passage of Matthew 22, Jesus questions the Pharisees about who they think the "Christ" or the Messiah is. "While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? Whose son is He? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The LORD said unto my Lord, Sit thou on my right hand, till I make Thine enemies thy footstool? If David then call Him Lord, how is He his son?" (Matthew 22:41-45, KJV). The position of the Messiah is at God’s right hand.The fact that Jesus Christ is at the "right hand of God" was a sign to the disciples that Jesus had indeed gone to heaven. In John 16:7-15, Jesus told the disciples that He had to go away and He would send the Holy Spirit. So the coming of the Holy Spirit in the upper room on the day of Pentecost (Acts 2:1-13) was proof positive that Jesus was indeed in heaven seated at the right hand of God. This is confirmed in Romans 8:34 where the Apostle Paul writes that Christ is sitting at God’s right hand making intercession for us.
Therefore, what we can say is that "God’s right hand" refers to the Messiah, the LORD Jesus Christ, and He is of equal position, honor, power, and authority with God (John 1:1-5). The fact that Christ is "sitting" refers to the fact that His work of redemption is done and when the fullness of the Gentiles is brought in (Romans 11:25), Christ’s enemies will be made His footstool. When the end of the age comes, all prophecy will be completed, and time will be no more.
Mary is revered as the "New Eve" because her obedience to God ("yes") undid the disobedience of the first Eve, bringing salvation rather than sin. As the mother of Jesus, she is crowned Queen of Heaven and earth, representing the mother of all living in Christ. Mary is often linked with Genesis 3:15 and Revelation 12, standing as a triumphant mother and intercessor
Mary as the New Eve
Obedience vs. Disobedience: While Eve disobeyed God in Eden, Mary obeyed the angel, acting as a "new Eve" who reversed the fall.
Mother of the Living: Eve was the mother of all humanity, but Mary became the spiritual mother of all who are "living" in grace through her Son.
Role in Redemption: Mary, the new Eve, assisted the new Adam (Jesus) in the redemption of humanity, bringing forth the savior and aiding in the reversal of the fall.
EWTN Global Catholic Television Network +2 Mary as the Queen Crowned
Queen of Heaven (Ad Caeli Reginam): Pope Pius XII defined in 1954 that Mary is Queen of Heaven due to her Divine Motherhood (Theotokos) and her unique role in the Redemption.
Crowned by Jesus: Following her Assumption (celebrated August 15), Mary was crowned by her Son, with her feast day being August 22.
Revelation 12 Vision: She is often depicted as the woman in Revelation 12:1, clothed with the sun and crowned with twelve stars, symbolizing her glory.
Queen Because Mother: Her queenship flows directly from being the Mother of the King of Kings.
Intercessor: Her crown is one of love and service, not just power; she acts as a Queen Mother who pleads for her children.
Hope for Humanity: The crowning of Mary is seen as a pledge of the covenant, assuring believers that humanity is destined for glory with her
There is no direct mention of pedophilia in the Bible. But, there are numerous biblical principles that definitely apply to this sin. One such principle is the Bible’s view of the sin of fornication. The word translated “fornication” has the same idea in both the Hebrew and the Greek. The Greek word is porneia, from which we get the English words porno and pornography. The word in Scripture refers to any illicit sexual activity, and this would have to include the abhorrent acts of a pedophile—including the gathering and trading of obscene or indecent pictures of young children. People who use this type of pornography usually graduate from looking to actually doing, bringing great harm to children. Fornication is among the “lusts of the flesh” (Galatians 5:16–21) and among the evil things that come from the heart of a man apart from God (Mark 7:21–23).
Pedophiles share the characteristic of being “without natural affection” (Romans 1:31; 2 Timothy 3:2). The phrase “without natural affection” is translated from one Greek word, which means “inhuman, unloving, and unsociable.” One without natural affection acts in ways that are against the social norm. This would certainly describe a pedophile.
In addition, there is a principle found in Jesus’ words about children. Jesus used a child to teach His disciples that childlike faith is necessary for entrance into the kingdom of heaven. At the same time, He said that the Father has concern for all of His “little ones” (Matthew 18:1–14). In that passage, Jesus says, “But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” (Matthew 18:6, KJV). The word offend in the Greek means “to cause one to stumble, to put a stumbling block or impediment in the way, upon which another may trip and fall, to entice to sin, or to cause a person to begin to distrust and desert one whom he ought to trust and obey.”
These definitions of the word offend can easily be applied to the actions of a pedophile. Of course, the principle of not harming a child can be applied to a wide range of child-abusive actions, and Matthew 18:10 makes the case against anyone who would bring any type of harm to a child.
Agnus Dei is a Latin term. Translated into English, it is “Lamb of God.”
The biblical basis for this imagery is found in John 1:29: “John saw Jesus coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world!’” and in Revelation 5:9–14, where the Lamb who has been slain is worshiped: “‘You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased for God persons from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth.’ Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. They encircled the throne and the living creatures and the elders. In a loud voice they were saying: ‘Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!’ Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, saying: ‘To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!’ The four living creatures said, ‘Amen,’ and the elders fell down and worshiped.”
The imagery in Revelation 5 captures both the sacrifice and the victory of Christ, the Lamb. He is not only the slain Agnus Dei but also the victorious, risen, conquering Agnus Dei.
The term Agnus Dei has become semi-technical in church history and liturgy and can refer to two things:
1. A figure of a lamb with a halo and bearing a cross or banner. This symbol for Christ is often found in church artwork and stained glass windows.
2. A prayer to Christ, which is part of the Roman Catholic liturgy.
• In Latin: “Agnus Dei, qui tolis peccata mundi, miserere nobis. Agnus Dei, qui tolis peccata mundi, dona nobis pacem.”
• In English: “Lamb of God, who takes away the sins of the world, have mercy on us. Lamb of God, who takes away the sins of the world, grant us peace.”
Singer and songwriter Michael W. Smith has written and arranged a modern hymn that bears the name Agnus Dei. The song, which contains the refrain, “Worthy is the Lamb,” has become quite popular in churches.
While Catholics and Evangelicals agree that Jesus is the Lamb of God who takes away the sins of the world, there is a difference in application that is worth noting:
In Roman Catholic theology, the Agnus Dei is a prayer for mercy as one would plead for leniency before a judge, not knowing the final outcome. For the faithful Catholic, this prayer is part of the cycle of sin, confession, and penance by which grace is gradually infused so that, over time, the sinner becomes righteous enough so that God may be justified in saving him or her.
For the Evangelical who has trusted in Christ for salvation, the Agnus Dei prayer as it is worded in the liturgy would take on a different meaning. The Evangelical knows that he or she has already been shown mercy and is at peace with God though faith in Christ. So, for him, this prayer would take on a tone of thanksgiving for the blessings already received. Perhaps the following wording would reflect better theology: “Lamb of God, who takes away the sins of the world, thank you for your mercy on us. Lamb of God, who takes away the sins of the world, thank you for your peace.”
What exactly do Paul and Peter mean by telling Christians to not conform to the world? The Christian and the world are not to be “like-shaped.” That is, we should not allow ourselves to be pressed into following the corrupt customs, ungodly principles, or evil plans of action promoted by worldly men. The blessed man, according to Psalm 1:1, resists being conformed to the pattern of the world:
“Blessed is the one
who does not walk in step with the wicked
or stand in the way that sinners take
or sit in the company of mockers.”
Just as a boat is in the water, but not of the water, the Christian is in the world, but not of the world. Followers of Christ pattern their lives after their Lord (see 1 Peter 2:21), not according to the principles of the world, which the Bible says is controlled by the devil, the “god of this world” (2 Corinthians 4:4).
The reference to “world” is not the physical world, but rather the aion or age. The Bible says that Christians are delivered from this present evil age (Galatians 1:4), which Satan oversees and which is marked by idolatry, fleshly lusts, and rebellion. The believer lives by the powers of the age to come (Hebrews 6:5), even while residing in this world.
The key to escaping the world’s grip of conformity is the metamorphosis (rendered “transformed” in Romans 12:2) of the Christian’s mind. This is accomplished through God’s gift of the Holy Spirit who is working to change believers’ hearts and minds from within, so that their obedience to God might be natural and immediate (see Romans 7:6; 8:5–9; Jeremiah 31:31–34; 2 Corinthians 3:6–7; Ephesians 4:22–24).
Second Peter 3:18 tells us to “grow in the grace and knowledge of the Lord Jesus Christ.” To grow in grace is to mature as a Christian. We are saved by grace through faith (Ephesians 2:8–9), and we mature and are sanctified by grace alone. We know that grace is a blessing that we don’t deserve. It is God’s grace that justifies us, sanctifies us, and eventually glorifies us in heaven. The sanctification process, becoming more like Christ, is synonymous with growing in grace.
We grow in grace by reading God’s Word and letting it “dwell in us richly” (Colossians 3:16) and by praying. Those actions by themselves don’t mature us, but God uses these spiritual disciplines to help us grow. Therefore, maturing in our Christian life is not about what we do, but about what God does in us, by His grace. Understanding and applying God’s grace in our lives is important. We are not to impair it by being proud, because God says that He resists the proud but gives grace to the humble (James 4:6). Grace is that attribute of God that enables us to break free of our sinful nature and follow Him. It gives us strength and protects us. Without God’s grace, His favor, we would be hopelessly lost in this world. The more grace we have and ask God for, the more mature as Christians we will be.
To grow in grace does not mean gaining more grace from God. God’s grace never increases; it is infinite, it cannot be more, and according to the nature of God, it could never be less. He gave His only Son so that whoever believes in Him should be saved (John 3:16). How much more grace could there possibly be than that? But to grow in grace is to grow in our understanding of what Jesus did and to grow in our appreciation of the grace we have been given. The more we learn about Jesus, the more we will appreciate all He has done, and the more we appreciate His love and sacrifice for us, the more we will perceive the never-ending grace of God.
Peter also confirms that we need to grow in our knowledge of Jesus and to have that intimate relationship with Him because the more we know of Him, the more of Him will be seen in our lives. Paul said in Colossians 3:1–4: “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory.”
The Scriptures contain all the knowledge we will ever need to learn of God, His Son, and His Spirit, at least in this life. God`s desire for those He has saved is their sanctification and transformation. He wants us to become more holy like Himself. He wants to transform us into the image of His Son. The way to do this is by meditating on the Scriptures and applying their principles to our lives as we yield to the conviction and power of the Holy Spirit who dwells within us. Then we will prove 2 Corinthians 3:18: “We, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord.”
Revelation 12:1 describes “a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head.” This description is part of an allegory featuring the woman, her child, and a dragon.
Revelation is apocalyptic literature, which relates important information about the devastation of the end times, and it sometimes features strange symbolism and bizarre imagery. We know that Revelation 12 involves figures and symbols because verse 1 refers to the woman as “a great sign.” In addition, the language describing her as “clothed with the sun” is figurative. She is not literally wearing the sun, nor is the literal moon “under her feet.” So, the woman of Revelation 12 is symbolic.
The details of the woman’s description in Revelation 12 are as follows:
• she is associated with the sun and moon, and she has “a crown of twelve stars on her head” (Revelation 12:1).
• she is pregnant (verse 2) and gives birth to a son who “will rule all the nations” (Revelation 12:5).
• she flees from an enormous red dragon “into the wilderness” where God protects her for 1,260 days (three and a half years) (verse 6).
• her flight into the wilderness is assisted by God who gives her “the two wings of a great eagle” (Revelation 12:14).
• the woman is helped by the earth, which absorbs the fury of the dragon (verse 16).
The initial description of the woman is similar to a dream Joseph had in Genesis 37 in which “the sun and moon and eleven stars were bowing down” to Joseph (Genesis 37:9). His family rightly understood that the sun was his father Jacob (known as “Israel”), and the moon was his mother. The eleven stars represented all of Joseph’s siblings (and Joseph would make twelve total). The twelve stars in the woman’s crown in Revelation 12, then, symbolize the twelve tribes of Israel.
Additionally, the woman’s child is a son “who is going to rule all the nations”—he will be a worldwide king—“with a rod of iron”—he will reign in perfect justice (Revelation 12:5, NASB). The child, who is “snatched up to God and to his throne” (Revelation 12:5), is an obvious reference to Jesus Christ. Jesus ascended to heaven (Acts 1:9–11) and will one day establish His kingdom of justice and peace on earth (Revelation 20:4–6; Psalm 2:7–9).
We conclude, then, that the woman in Revelation 12 is the nation of Israel: she is linked to all twelve tribes, and she “gives birth” to the Messiah as the dragon (Satan) persecutes her through the ages. The woman’s flight into the wilderness refers to the future time called the great tribulation in which Israel will have to flee to the wilderness—possibly to Petra—for safety from the satanically inspired Antichrist (see Matthew 24:15–21; Daniel 9:27).
It goes without saying that the only things of eternal value in this world are those that are eternal. Life in this world is temporal, not eternal, and therefore, the only part of life that has eternal value is that which lasts through eternity. Clearly, the most important thing in this world that has true eternal value is having a relationship with Jesus Christ, as the free gift of eternal life comes only through Him to all those who believe (John 3:16). As Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). Everyone is going to live somewhere for all of eternity, Christians and non-Christians alike. And the only eternal destiny other than the one in heaven with Christ is one that provides everlasting punishment for those who reject Him (Matthew 25:46).
Regarding the abundant material things this world offers, which many tenaciously seek after, Jesus taught us not to store up for ourselves earthly treasures that can be destroyed or stolen (Matthew 6:19–20). After all, we brought nothing into this world, and we can take nothing out of it. Yet our core Christian values often get overlooked in our diligent quest for success and material comfort, and in the midst of these earthly pursuits we often forget about God. Moses addressed this issue 3,500 years ago as his people were about to enter the Promised Land. He warned them not to forget about God, for he knew once they “built fine houses and settled down” their hearts would become proud and they would forget about Him (Deuteronomy 8:12–14). There is certainly no eternal value in living our lives for ourselves, looking to get out of life all that we can, as the world system would have us believe.
Yet there can be significant eternal value in what we do with our lives during the exceedingly short time we are here on earth. Although Scripture makes it clear that our earthly good works will not save us or keep us saved (Ephesians 2:8–9), it is equally clear that we will be eternally rewarded according to what we have done while here on earth. As Christ Himself said, “For the Son of Man is going to come in His Father’s glory with His angels, and then He will reward each person according to what he has done” (Matthew 16:27). Indeed, Christians are God’s workmanship, “created in Christ Jesus to do good works which God prepared in advance for us to do” (Ephesians 2:10, emphasis added). These “good works” pertain to serving the Lord the best we can with what He has given us and with full dependence on Him.
The apostle Paul discusses the quality of the works that can bring eternal rewards. Equating Christians to “builders” and the quality of our works with the building materials, Paul informs us that the good materials that survive God’s testing fire and have eternal value are “gold, silver, and costly stones,” whereas using the inferior materials of “wood, hay and straw” to build upon the foundation that is Christ have no eternal value and will not be rewarded (1 Corinthians 3:11–13). Essentially, Paul is telling us that not all of our conduct and works will merit rewards.
There are many ways our service to the Lord will bring us rewards. First, we need to recognize that every true believer has been set apart by God and for God. When we received God’s gift of salvation, we were given certain spiritual gifts (1 Corinthians 12:7, 11). And if we think our gifts are insignificant, we need to remember that, as Paul told the church in Corinth, the body of Christ is made up of many parts. And “God has arranged the parts in the body, every one of them, just as He wanted them to be . . . and those parts of the body that seem weaker are indispensable” (1 Corinthians 12:14, 18, 22 emphasis added). If you are exercising your spiritual gifts, you are playing a significant role in the body of Christ and doing that which has eternal value.
Every member of Christ’s body can make meaningful contributions when we humbly seek to edify the body and to glorify God. Indeed, every little thing can add to the beautiful mosaic of what God can do when we each do our part. Remember, on earth Christ has no body but ours, no hands but ours, and no feet but ours. Spiritual gifts are God’s way of administering His grace to others. When we show our love for God by obeying His commandments, when we persevere in the faith despite all opposition and persecution, when in His name we show mercy to the poor and sick and less fortunate, and when we help alleviate the pain and suffering that is all around us, then we are indeed building with the “gold, silver, and costly stones” that have true eternal value.
You shall not steal” (Exodus 20:15) is one of the Ten Commandments people can readily recall, even though it is number eight in the Decalogue. And while there may be those who attempt to undermine the authority of the Ten Commandments by suggesting it is part of the Old Covenant, our Lord Jesus, speaking to the rich young ruler, quoted five of them, including this one (Matthew 19:18). The Ten Commandments are part of the moral law of God and, unlike the ceremonial and sacrificial laws of the Old Testament which were given to Israel, they apply to all men in all ages.
Stealing is defined as “taking another person’s property without his or her permission.” However, there are many other forms of theft. For example, taking longer over our lunch breaks at work or arriving late and leaving early are actually forms of stealing from our employers, stealing time they have paid for. Taking advantage of employers in that way indicates a lack of love for others. The apostle Paul, when discussing God’s commandments, sums up the entire law in the same way as our Lord Jesus did, with “Love your neighbor as yourself” (Mark 12:31; Romans 13:9). And, again like Jesus, he states that this is the fulfilment of the “Law” (Matthew 22:39-40). So, we know from such instructions that “Do not steal,” as with all of the Ten Commandments, is about “loving one another” (John 13:34-35).
Victims of theft know the horrible feeling it produces. The very act of someone taking what may have been an especially precious gift from a loved one really pierces our hearts and makes us feel vulnerable and unsafe. Theft has a tremendous impact not only on individuals, but on society as a whole. Theft disturbs societal stability and the results are feelings of fear and insecurity and a desire for revenge. One has only to look at some third world countries where laws against stealing are ignored to see how detrimental it is to the population. God’s laws are not only moral and spiritual; they are infinitely practical as well.
Christians have received tremendous physical and spiritual gifts from God, and we should desire to give back to Him all that we have. When we withhold the things that are rightly His—our time and talents, our possessions and our finances, indeed our very lives—we are in effect stealing from Him. The prophet Malachi put it this way when addressing the Israelites: “Will a man rob God? Yet you rob me. But you ask, 'How do we rob you?' ‘In tithes and offerings. You are under a curse — the whole nation of you — because you are robbing me. Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,’ says the Lord Almighty, ‘and see if I will not throw open the floodgates of heaven and pour out so much blessing that you will not have room enough for it’” (Malachi 3:8-10). One day we will be judged by God and expected to give an account of what we did with
John the Baptist’s statement that “He must increase, but I must decrease” (John 3:30, ESV) is simple but remarkable, and it is one of the most imitable statements ever made. In the narrative we find that disciples of John expressed concern to him that many were following Jesus and being baptized by Him (John 3:26). Because John’s ministry was as a forerunner to the Messiah, John’s ministry had begun much earlier, and many were following John. So it was concerning to some that Jesus was preaching the same message and baptizing and that some were bypassing John altogether and going straight to Jesus.
John responded by reminding his followers that one has nothing unless it has been granted from heaven (John 3:27), implying that Jesus had obtained His following rightly and that it was a heavenly blessing. John also was implying that, if his own ministry was granted from heaven, its conclusion could also likewise be determined by God’s plan. In making these statements, John showed tremendous humility and understanding of God’s design. He also reminded his disciples that he had never claimed to be the Christ but that he was simply announcing the arrival of the Christ (John 3:28). John added that his being in such proximity to the Christ gave him great joy (John 3:29), so he was not disturbed in the least by the growth of Jesus’ following. It was by design, and John was rejoicing about that.
In this context, John made his definitive statement that “He [Jesus] must increase, but I must decrease” (John 3:30, NKJV), or, as the NIV has it, “He must become greater; I must become less.” With this statement John acknowledges that it was by design that Jesus should become more prominent and that John’s own ministry should begin to decrease. Malachi 3:1 had prophesied a forerunner to the Messiah, and John was that forerunner, according to Jesus (Matthew 11:10). It is natural that the forerunner—the one who goes before—or the messenger of the Messiah would step out of the way once Jesus began to fulfill His own ministry. That is exactly what John was doing, and he gently helped his own disciples understand that.
So often, it is easy for us to want to hold onto our own positions or roles. We expend a great deal of effort trying to protect those roles and keep them for ourselves. John shows us by his example that there is a much better way. John shows us how to graciously step aside to allow others to fulfill their roles. Even more importantly, when John says, “He must increase, but I must decrease,” he is modeling for us how to exalt God and humble ourselves before God. This is obviously an important characteristic in God’s sight. God opposes the proud but gives grace to those who are humble (James 4:6). When we get out of the way and let God accomplish what He intends, then much is accomplished. On the other hand, when we step in and try to help God along, we may find ourselves actually working against what God desires to do. Recall how, after Jesus prophesied how He would die (Matthew 16:21), Peter took Jesus aside and rebuked Him, denying that Jesus would die as He prophesied (Matthew 16:22). Peter then heard the dreaded words, “Get behind me, Satan!” (Matthew 16:23), because Peter was pursuing his own interests rather than God’s interests.
Unlike Peter in that situation, John understood that Jesus must increase and that John must decrease. Because John had the proper esteem for Christ, he could humble himself and step out of the way. This is an incredible lesson and example of humility for us.
The Bible describes humility as meekness, lowliness, and absence of self. The Greek word translated “humility” in Colossians 3:12 and elsewhere literally means “lowliness of mind,” so we see that humility is a heart attitude, not merely an outward demeanor. One may put on an outward show of humility but still have a heart full of pride and arrogance. Jesus said that those who are “poor in spirit” would have the kingdom of heaven (Matthew 5:3). Being poor in spirit means that only those who admit to an absolute bankruptcy of spiritual worth will inherit eternal life. Therefore, humility is a prerequisite for the Christian.
When we come to Christ as sinners, we must come in humility. We acknowledge that we are paupers and beggars who come with nothing to offer Him but our sin and our need for salvation. We recognize our lack of merit and our complete inability to save ourselves. Then when He offers the grace and mercy of God, we accept it in humble gratitude and commit our lives to Him and to others. We “die to self” so that we can live as new creations in Christ (2 Corinthians 5:17). We never forget that He has exchanged our worthlessness for His infinite worth, and our sin for His righteousness. The life we now live, we live by faith in the Son of God who loved us and gave Himself for us (Galatians 2:20). That is true humility.
Biblical humility is not only necessary to enter the kingdom, it is also necessary to be great in the kingdom (Matthew 20:26-27). Here Jesus is our model. Just as He did not come to be served, but to serve, so must we commit ourselves to serving others, considering their interests above our own (Philippians 2:3). This attitude precludes selfish ambition, conceit, and the strife that comes with self-justification and self-defense. Jesus was not ashamed to humble Himself as a servant (John 13:1-16), even to death on the cross (Philippians 2:8). In His humility, He was always obedient to the Father and so should the humble Christian be willing to put aside all selfishness and submit in obedience to God and His Word. True humility produces godliness, contentment, and security.
God has promised to give grace to the humble, while He opposes the proud (Proverbs 3:34; 1 Peter 5:5). Therefore, we must confess and put away pride. If we exalt ourselves, we place ourselves in opposition to God who will, in His grace and for our own good, humble us. But if we humble ourselves, God gives us more grace and exalts us (Luke 14:11). Along with Jesus, Paul is also to be our example of humility. In spite of the great gifts and understanding he had received, Paul saw himself as the “least of the apostles” and the “chief of sinners” (1 Timothy 1:15; 1 Corinthians 15:9). Like Paul, the truly humble will glory in the grace of God and in the cross, not in self-righteousness (Philippians 3:3-9).
In a broader teaching about holiness and maintaining a Christian testimony in the world, the apostle Paul turns to the subject of sexual sin (1 Corinthians 6:12–20). He reminds the believers in Corinth that their physical bodies belong to the Lord (verse 10). As Christians, our “bodies are members of Christ himself” (verse 15) and “temples of the Holy Spirit” (verse 19). “You are not your own,” Paul concludes, “For you were bought with a price. So glorify God in your body” (1 Corinthians 6:19–20, ESV).
The English verb glorify in 1 Corinthians 6:20 is translated from the Greek term doxazō, which means “to honor; to positively acknowledge, recognize, or esteem one’s character, nature, or attributes.” Paul presses Christians to honor and acknowledge everything they know about God’s holy character with their human bodies. God desires our actions and behaviors to emulate His holiness in everything we do.
Ancient Corinth was notorious for being a center of prostitution. The practice was generally accepted as a social convention and intermingled with pagan worship. Worshipers believed they could appease pagan gods and receive blessings and good fortune if they joined in ritual sex acts with temple prostitutes. Some church members, who were not yet renewed in their minds (see Romans 12:2), persisted in such practices. Therefore, Paul set about correcting their worldly thinking about prostitution and other forms of sexual immorality.
In no uncertain terms, Paul insisted, “Run from sexual sin! No other sin so clearly affects the body as this one does. For sexual immorality is a sin against your own body” (1 Corinthians 6:18, NLT). Paul gave his pastoral trainee Timothy similar instructions to “run from anything that stimulates youthful lusts. Instead, pursue righteous living” (2 Timothy 2:22, NLT).
At salvation, believers are united with Christ (Ephesians 5:31–32). They belong to Jesus and are bound to Him in a covenant relationship that is more intimate and enduring than marriage (1 Corinthians 6:17). The Holy Spirit “moves in,” indwelling and transforming the believer’s body into a sacred place, a home for God’s holy presence (Hebrews 10:10). In union with Christ, we receive a new nature and identity (2 Corinthians 5:17).
If a believer engages in sexual immorality, he or she violates that new creation, which was purchased at a very high price, the blood of the sacrificed Lamb of God (1 Corinthians 7:23; Acts 20:28; Hebrews 9:12, 14; 1 Peter 1:18–19). Sexual sin takes the believer’s body—which has been joined in holy union with Christ through the Holy Spirit—and dishonors it. It violates our spiritual union with Christ because sexual immorality disregards His divine character, nature, and attributes. It is like dragging our Savior through a filthy gutter or into a brothel.
Instead, Paul writes, “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (Romans 12:1). Glorifying God in your body means doing your best to avoid sin, offering yourself up in sacrifice, dying to self, and making sure everything you do is holy and pleasing to Him (Romans 6:1–7, 11–14; 13:12–14; Galatians 5:24; Colossians 3:5; 1 Peter 2:11; 5:8–9; James 1:21).
God the Father created our bodies; Jesus, His Son, redeemed us and made our bodies members of His own body; the Holy Spirit dwells in us and makes our bodies His temple. If we truly grab hold of this truth, as Paul did (see Philippians 1:20–21; Romans 14:8), we will glorify God in our bodies.
We glorify God in our bodies by honoring Him in the way we live and consequently revealing who He is to the world (1 Corinthians 10:31; Romans 4:20; 2 Thessalonians 1:11–12; 1 Peter 2:12). We honor Him when we serve others with our spiritual gifts (2 Thessalonians 1:11–12), when we do good deeds that bear much fruit (John 15:8; Matthew 5:16), when we live by the Spirit, displaying love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22–26; Philippians 1:9–11), and when we do God’s will on earth (Hebrews 13:20–21).
Hosea 4:12 makes a strong and graphic accusation against Israel: “My people inquire of a piece of wood, and their walking staff gives them oracles. For a spirit of whoredom has led them astray, and they have left their God to play the whore.” Why would God say Israel had a spirit of whoredom (“spirit of prostitution,” NIV)?
This provocative label is given to idolaters. We read that the Israelites “inquire of a piece of wood.” In other words, Israelites were consulting wooden idols. They had invested financially in making these idols or in asking others to give advice from idols. These idolaters were “unfaithful” to the Lord as they paid to have a relationship with other gods. God’s people are to be faithful to Him; to chase after other gods is to commit “spiritual adultery.”
The “spirit of whoredom” could be a poetic reference to Israel’s desire to practice idolatry. However, there is a real connection between idolatry and the spirit world: “They sacrificed to demons, which are not God—gods they had not known” (Deuteronomy 32:17). There are spirits, demonic in nature, which set themselves up as “gods” in this world and demand worship. The “spirit of whoredom” could be a literal entity that led Israel astray.
Hosea 4:13 continues to delineate the problem: “They sacrifice on the tops of the mountains and burn offerings on the hills, under oak, poplar, and terebinth, because their shade is good. Therefore your daughters play the whore, and your brides commit adultery.” Israel’s spiritual prostitution included offering sacrifices to false gods. This was in violation of God’s Law that commanded sacrifice only to the Lord in the temple in Jerusalem. The worship of other gods often included actual prostitution, a sexual sin that the Israelites had been commanded to avoid.
Such strong words from God through the prophet Hosea were intended to condemn idolatry and call Israel to repentance. God offered forgiveness and restoration even to those who had been so wicked. Hosea himself served as an example of God’s grace: his wife Gomer was unfaithful to him, yet he restored his relationship with her (Hosea 1:2; 3:1-5). In the same way, God was willing to restore His relationship with His people who had strayed into idolatry.
Hosea 14, the final chapter of the book, reveals the Lord’s desire for His people: “Return, O Israel, to the LORD your God, for you have stumbled because of your iniquity” (Hosea 14:1). Verse 4 likewise encourages, “I will heal their apostasy; I will love them freely, for my anger has turned from them.” Verse 7 poetically describes a restored Israel in the future: “They shall return and dwell beneath my shadow; they shall flourish like the grain; they shall blossom like the vine.”
Despite wayward Israel’s following a “spirit of prostitution,” it is clear the Lord’s desire was to restore His people, calling them to repentance and a renewed relationship. This gracious offer to sinners is still extended to individuals today through Jesus Christ. He has offered forgiveness of sin and the opportunity for a relationship with God for everyone who trusts in Him (John 3:16; Ephesians 2:8-9).
Beelzebub is the Greek form of the name Baal-zebub, a pagan Philistine god worshiped in the ancient Philistine city of Ekron during the Old Testament times. It is a term signifying “the lord of flies” (2 Kings 1:2). Archaeological excavations at ancient Philistine sites have uncovered golden images of flies. After the time of the Philistines, the Jews changed the name to “Beelzeboul,” as used in the Greek New Testament, meaning “lord of dung.” This name referenced the god of the fly that was worshiped to obtain deliverance from the injuries of that insect. Some biblical scholars believe Beelzebub was also known as the “god of filth,” which later became a name of bitter scorn in the mouth of the Pharisees. As a result, Beelzebub was a particularly contemptible deity, and his name was used by the Jews as an epithet for Satan.
The word has two parts: Baal, which was the name for the Canaanite fertility gods in the Old Testament; and Zebul, which means “exalted dwelling.” Putting the two parts together, they formed a name for Satan himself, the prince of demons. This term was first used by the Pharisees in describing Jesus in Matthew 10:24-25. Earlier, they had accused Jesus of casting “out the demons by the ruler of the demons” (Matthew 9:34), referencing Beelzebul (Mark 3:22; Matthew 12:24).
In Matthew 12:22 Jesus healed a demon-possessed man who was blind and mute. As a result, “all the people were astonished and said, ‘Could this be the Son of David?’ But when the Pharisees heard this, they denied that this could be a work of God, but instead declared: ‘It is only by Beelzebub, the prince of demons, that this fellow drives out demons’” (Matthew 12:23-24).
It is remarkable that the Pharisees reacted to this incredible miracle by Jesus in the very opposite way of that of the multitude, who realized that Jesus was from God. In fact, it was an admission by the Pharisees that Jesus worked miracles or performed deeds beyond the reach of any unaided human power, but they attributed this power to Beelzebub instead of God. Actually, they should have known better: the devil cannot do works of pure goodness. However, in their self-absorbed pride, these Pharisees knew that, if the teachings of Jesus should prevail among the people, their influence over them was at an end. So, the miracle they did not deny, but instead attributed it to an infernal power, “Beelzebub the prince of the demons.”
The greater question is this: what relevance does this have to us as Christians today? In Matthew 10, Jesus provides us with the very essence of what it means to be His disciple. Here we learn that He is about to send out His apostles into the world to preach the gospel (Matthew 10:7). He gives them specific instructions on what to do and what not to do. He warns them, “Be on your guard against men; they will hand you over to the local councils and flog you in their synagogues. . . . All men will hate you because of me” (Matthew 10:17, 22). Then He adds, “A student is not above his teacher, nor a servant above his master. It is enough for the student to be like his teacher, and the servant like his master. If the head of the house has been called Beelzebub, how much more the members of his household!” (Matthew 10:24-25).
The point Jesus is making to us today is that, if people are calling Him Satan, as did the Pharisees of His time, they would surely call His disciples the same. In John chapter 15 Jesus declares, “If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. Remember the words I spoke to you: ‘No servant is greater than his master.’ If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also. They will treat you this way because of my name, for they do not know the One who sent me” (John 15:18-21).
Romans 9:33 says, “As it is written: ‘See, I lay in Zion a stone that causes people to stumble and a rock that makes them fall, and the one who believes in him will never be put to shame.’” In this passage, the apostle Paul begins by expressing his anguish over the Jews who reject Christ. In verses 30–33, he shows us why. Instead of accepting God’s righteousness by faith, they attempt to earn righteousness through their own works, causing them to stumble over the stumbling stone, which is Christ (verse 33).
In contrast, Paul declares that those who believe in Christ will not be put to shame. The statement is presented as a matter of fact and can be seen as a promise. It signifies that those who trust in Christ for eternal life and are declared righteous by faith will never experience disappointment or disgrace at the end. They will not be ashamed. This assurance in Christ motivates us to remain in Him, unlike pursuing a works-based righteousness, where our confidence relies on our own abilities.
Scripture gives us certainty that whoever believes in Jesus will not be put to shame, and it points to the monumental event of the resurrection. In another of his letters, Paul argues that Christianity would be false if Christ’s resurrection never occurred, and our hope would be in vain (1 Corinthians 15:12–20). Evidence for the resurrection abounds, including the conversion of Paul, the radical transformation of the disciples, their willingness to suffer for what they claimed to have seen, and their credible eyewitness testimony.
Our faith in Christ is never misplaced. Those who trust in Him will not be put to shame, for He has won the victory over death and the grave (Revelation 1:18). But various factors can sometimes shake our confidence. These include our own sins and even our lack of spiritual growth. It is easy to lose assurance of salvation after a major failure, and sometimes we make the mistake of the unbelieving Jews in Romans 9, placing hope in our good deeds rather than Christ’s perfect work.
Christians at all stages of spiritual development must be reminded that our hope is firmly anchored in Christ:
In Christ alone my hope is found,
He is my light, my strength, my song;
This Cornerstone, this solid Ground,
Firm through the fiercest drought and storm.
What heights of love, what depths of peace,
When fears are stilled, when strivings cease!
My Comforter, my All in All,
Here in the love of Christ I stand.
Our response to having a secure foundation in Christ should be one of gratitude. Knowing that we will not be put to shame provides motivation to live for God every day in every circumstance. This security doesn’t give us a license to sin but rather empowers us to freely obey God without fear of condemnation from the law.
This security should also motivate us to evangelize the lost. Christ is not just our hope; He is the hope of everyone else as well. It is our responsibility to point others to Christ through our words and actions. Our prayer is that they may not stumble over the Stumbling Stone but instead discover true, life-giving hope.
Scripture gives us a reason not to judge one another: “For we will all stand before the judgment seat of God. . . . So then each of us will give an account of himself to God” (Romans 14:10–12, ESV). None of us are qualified to be the Judge. Only the Lord Jesus is qualified, and all judgment has been entrusted to Him (John 5:22). We will all stand some day before the judgment seat of Christ.
The Bible refers to Jesus as a rock in relation to both believers and unbelievers. To those who put their faith in Him, He is the rock upon which they build their lives (Matthew 7:24–29; 16:13–20). As the solid foundation of the Christian life, Jesus is our rock of salvation (2 Samuel 22:47). But Jesus is a rock of offense to unbelievers. He is a stone that causes non-believers to trip and fall to their own ruin. A person can either put his faith in Jesus Christ and receive life eternal or stumble over Him and face eternal judgment.
The term rock of offense is found
in 1 Peter 2:7–8:
“Therefore, to you who believe,
He [Jesus] is precious;
but to those who are disobedient,
‘The stone which the builders rejected
Has become the chief cornerstone,’
and
‘A stone of stumbling
And a rock of offense.’
They stumble, being disobedient to the word, to which they also were appointed”
Peter’s illustration of Jesus as a rock of offense to unbelievers is drawn from Isaiah 8:14. The apostle Paul also quoted this Old Testament passage to show that Israel’s unbelief in the past had continued into the present (Romans 9:32–33, ESV). Israel had rejected the Lord in the days of Isaiah just as the Jewish people of the first century rejected Jesus Christ.
Rock of offense literally means “stumbling block.” Anyone who rejects Jesus Christ stumbles and falls over who He is by refusing to see or acknowledge that He is the foundation of spiritual life and relationship with God. The Jews stumbled over their Messiah, so much so that they crucified Him. Paul said he would “preach Christ crucified” even though his message was “a stumbling block to Jews” (1 Corinthians 1:23, ESV). The Jews were expecting a mighty king figure who would overthrow Rome and establish His kingdom on earth. Instead, they encountered in Jesus a lowly servant who would suffer and die.
“They stumble because they do not obey God’s word, and so they meet the fate that was planned for them” (1 Peter 2:8, NLT). Here Peter explains why unbelievers stumble over the cornerstone—because they disobey the Word of God. They refuse to believe the gospel message. They aren’t accidentally stumbling over the rock of offense as people sometimes trip and fall while walking. Peter speaks of willful rebellion. They do not want to submit to God as the Lord over their lives. Thus, if someone rejects Christ, that person’s refusal becomes his own undoing.
Peter comforted his readers by showing that this rejection of Jesus was predicted long ago in the Old Testament and was part of God’s sovereign plan. Those who crucified Jesus had served God’s purpose: “For Herod Antipas, Pontius Pilate the governor, the Gentiles, and the people of Israel were all united against Jesus, your holy servant, whom you anointed. But everything they did was determined beforehand according to your will” (Acts 4:27–28, NLT). Despite their rejection and stumbling over the rock of offense, their actions worked to put God’s chief cornerstone in place.
In a parable, Jesus revealed that He was God’s chosen cornerstone (Luke 20:17) and warned that God’s judgment would fall on all unbelievers who reject Him: “Everyone who stumbles over that stone will be broken to pieces, and it will crush anyone it falls on” (Luke 20:18). Those who deny Christ will come under God’s judgment since the Lord has determined that people will either stand or fall based on whether or not they believe in Jesus. Christ is the only way of salvation; to stumble and reject Him is to send oneself to destruction:
“For Jesus is the one referred to in the Scriptures, where it says,
‘The stone that you builders rejected
has now become the cornerstone.’
There is salvation in no one else! God has given no other name under heaven by which we must be saved”
(Acts 4:11–12, NLT, see also John 3:16; 14:6; Romans 5:1–2).
To God the Father, Jesus Christ is the living stone, chosen and precious (1 Peter 2:4). To believers, He is our dependable rock of salvation (Psalm 18:2). To the unbelieving world, Jesus is the rejected rock of offense that causes them to stumble. Sadly, far too many people, both the religious and the worldly, continue to trip over Him today.
The judgment seat of Christ involves a time in the future when believers will give an account of themselves to Christ. This is the plain teaching of Scripture: “We must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad” (2 Corinthians 5:10). The warning is to Christians, not unbelievers. As Jesus taught in His parable, the king is going to return, at which time he will require an account from his servants (Luke 19:11–26).
The judgment seat of Christ is different from the great white throne judgment. That will be the final judgment of the wicked prior to their being cast into the lake of fire (Revelation 20:11–15). Appearing before the great white throne will be unbelievers. Believers will appear before the judgment seat of Christ.
The judgment seat of Christ does not determine our salvation; that matter was settled by Christ’s sacrifice on our behalf (1 John 2:2) and our faith in Him (John 3:16). All our sins are forgiven, and there is “no condemnation for those who are in Christ Jesus” (Romans 8:1). Jesus said, “Very truly I tell you, whoever hears my word and believes him who sent me has eternal life and will not be judged but has crossed over from death to life” (John 5:24, emphasis added).
So, believers are secure in Christ, but they still must appear before the judgment seat of Christ. It will be a time of examination and a time of reward. Jesus will inspect our works. What did we do with the resources God gave us? How faithful were we? Were we yielded to the Spirit, seeking to honor Christ and further His work in the world? If so, we will have reward (see Matthew 10:41–42). Did we neglect our opportunities to serve the Lord? If so, we will suffer loss of reward. Paul likens our Christian service to erecting a building:
Each one should build with care. For no one can lay any foundation other than the one already laid, which is Jesus Christ. If anyone builds on this foundation using gold, silver, costly stones, wood, hay or straw, their work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person’s work. If what has been built survives, the builder will receive a reward. If it is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames (1 Corinthians 3:10b–15).
Note, in the above passage, that our works subsequent to Christ’s salvation are of two different types—good and bad. The “fire” of God’s scrutiny will reveal the quality of our works. As Arthur Pink points out, “‘Gold, silver, precious stones’ are of intrinsic value, whereas ‘wood, hay, stubble’ are a natural growth” (The Redeemer’s Return, ch. 8, pt. 5). Rewards are distributed to those whose works withstand the test. Those whose works have a natural source will “suffer loss.” Their works will be burned up, but they themselves “will be saved.” The judgment seat of Christ, then, does not confer or rescind salvation.
The judgment seat of Christ is also not a time to punish sin. Jesus took our punishment once and for all. The judgment seat of Christ is a time when we will be called on to report, to render an accounting of what we did for Jesus. It will be a serious and necessary time of reckoning, but, as God’s redeemed, we will never be condemned with the wicked. As one theologian put it, “It cannot be too strongly emphasized that the judgment is unrelated to the problem of sin, that it is more for the bestowing of rewards than the rejection of failure” (Chafer, L. S., Systematic Theology, Vol. IV: Ecclesiology-Eschatology, Dallas Seminary Press, 1948, p. 406).
In the Greek, a single word is used for “judgment seat” in Romans 14:10 and 2 Corinthians 5:10—the word is bema. A bema was a raised platform on which judges sat to view athletic games. Their job was to make sure contestants followed the rules and to present awards to the victors (see 1 Corinthians 9:24–27). The bema was never a place to reprimand the athletes or to punish them in any way. It was a place of testing and reward. In the same way, the bema of Christ will not be a place of condemnation or censure.
In anticipation of the judgment seat of Christ, we are careful in what we say and do in this life. James gives this advice: “Speak and act as those who are going to be judged by the law that gives freedom” (James 2:12; cf. Matthew 12:36). We want to give our account with joy on that day, and that is why we strive to serve the Lord faithfully today.
The Bible speaks of believers receiving crowns for different things. The various crowns are described in 2 Timothy 2:5; 4:8; James 1:12; 1 Peter 5:4; and Revelation 2:10. We believe the judgment seat of Christ is when the crowns will be awarded, and this will take place in heaven soon after the rapture of the church (as described in 1 Thessalonians 4:13–18).
At the very end of the Bible, Jesus said, “Look, I am coming soon! My reward is with me, and I will give to each person according to what they have done” (Revelation 22:12). In preparation for the judgment seat of Christ, what are you choosing to “build” with? Gold, silver, and precious stones—things that will last? Or wood, hay, and straw—things that will not stand the day of testing?
God’s justice and mercy are seemingly incompatible. After all, justice involves the dispensing of deserved punishment for wrongdoing, and mercy is all about pardon and compassion for an offender. However, these two attributes of God do in fact form a unity within His character.
The Bible contains many references to God’s mercy. Over 290 verses in the Old Testament and 70 in the New Testament contain direct statements of the mercy of God toward His people.
God was merciful to the Ninevites who repented at the preaching of Jonah, who described God as “a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity” (Jonah 4:2). David said God is “gracious and merciful; Slow to anger and great in loving-kindness. The LORD is good to all, and His mercies are over all His works” (Psalm 145:8–9, NASB).
But the Bible also speaks of God’s justice and His wrath over sin. In fact, God’s perfect justice is a defining characteristic: “There is no God apart from me, a righteous [just] God and a Savior; there is none but me” (Isaiah 45:21). “He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he” (Deuteronomy 32:4).
In the New Testament, Paul details why God’s judgment is coming: “Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming” (Colossians 3:5–6).
So the Bible showcases the fact that God is merciful, but it also reveals that He is just and will one day dispense justice on the sin of the world.
In every other religion in the world that holds to the idea of a supreme deity, that deity’s mercy is always exercised at the expense of justice. For example, in Islam, Allah may grant mercy to an individual, but it’s done by dismissing the penalties of whatever law has been broken. In other words, the offender’s punishment that was properly due him is brushed aside so that mercy can be extended. Islam’s Allah and every other deity in the non-Christian religions set aside the requirements of moral law in order to be merciful. Mercy is seen as at odds with justice. In a sense, in those religions, crime can indeed pay.
If any human judge acted in such a fashion, most people would lodge a major complaint. It is a judge’s responsibility to see that the law is followed and that justice is provided. A judge who ignores the law is betraying his office.
Christianity is unique in that God’s mercy is shown through His justice. There is no setting aside of justice to make room for mercy. The Christian doctrine of penal substitution states that sin and injustice were punished at the cross of Christ and it’s only because the penalty of sin was satisfied through Christ’s sacrifice that God extends His mercy to undeserving sinners who look to Him for salvation.
As Christ died for sinners, He also demonstrated God’s righteousness; His death on the cross showcased God’s justice. This is exactly what the apostle Paul says: “All are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished—he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus (Romans 3:24–26, emphasis added).
In other words, all the sin from Adam to the time of Christ was under the forbearance and mercy of God. God in His mercy chose not to punish sin, which would require an eternity in hell for all sinners, although He would have been perfectly just in doing so. Adam and Eve were not immediately destroyed when they ate the forbidden fruit. Instead, God planned a Redeemer (Genesis 3:15). In His love God sent His own Son (John 3:16). Christ paid for every single sin ever committed; thus, God was just in punishing sin, and He can also justify sinners who receive Christ by faith (Romans 3:26). God’s justice and His mercy were demonstrated by Christ’s death on the cross. At the cross, God’s justice was meted out in full (upon Christ), and God’s mercy was extended in full (to all who believe). So God’s perfect mercy was exercised through His perfect justice.
The end result is that everyone who trusts in the Lord Jesus is saved from God’s wrath and instead experiences His grace and mercy (Romans 8:1). As Paul says, “Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him!” (Romans 5:9).
The phrase earthly treasures originates from Matthew 6:19, “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal” (ESV). That command is linked to the one in the next verse, “But lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.”
Jesus contrasts earthly treasures with their heavenly counterpart, clearly stating that the latter is more important. Heavenly treasures are eternal, while earthly treasures are temporary and can be destroyed.
The term earthly treasures refers to material wealth and possessions. Treasures encompass anything of significant value, and in the context of Matthew 6:19, it includes riches and assets on earth. Houses, cars, and even clothes fall under earthly treasures. In ancient times, the wealthy prized items like clothing, gold, silver, raiment, etc. Modern definitions of wealth may vary slightly from the ancient priorities, but there is an overlap.
Jesus’ teaching on earthly treasures is part of the Sermon on the Mount. This series of teachings continues to captivate both Christians and non-Christians today, just as it did the initial listeners (Matthew 7:28–29). At the beginning of Matthew 6, Jesus demonstrates how to properly carry out righteous practices like giving, fasting and prayer. He then turns His attention to the subject of money.
The warning against storing earthly treasures seems clear enough, but it raises numerous questions. Is it wrong to save and invest? Is Jesus saying we shouldn’t build wealth? What about financial instruments like a 401(k) or IRA?
Other parts of Scripture suggest the wisdom of proper financial management and savings (Proverbs 13:11, 22; Genesis 41:25–36; Matthew 25:14–30). Prudence and responsible planning are good Christian values. We should exercise caution when using Matthew 6:19 to endorse poverty theology or even Christian minimalism.
Jesus is concerned about our priorities and warns against hoarding—that is, amassing earthly treasures for the sake of it. Many people hoard wealth out of fear of losing it, for social status, or to gain approval. The question is not whether we should manage our money wisely but, rather, why do we save? We should also note the fleeting nature of money and possessions. As the modern saying goes, “You can't take it with you.”
Instead of hoarding money and endlessly acquiring earthly possessions, our focus should be on what God considers most important. After all, our heart is where our treasure lies (Matthew 6:21). Righteousness, wisdom, justice, peace, love, and good deeds have more eternal value than appearing on the Forbes list. We store up heavenly treasures by channeling our resources toward godly concerns. For example, affluent Christians can invest in missionary trips or charity work instead of purchasing unnecessary cars or boats or summer homes.
The principle in Matthew 6:19 can also apply to how much time and energy we allocate to spiritual matters vis-à-vis making money. Being a workaholic is not a Christian trait and can hinder spiritual growth. We should allocate proper time to activities such as Bible reading, prayer, and fellowship of the brethren.
Several biblical passages support Jesus’ teachings on earthly treasures. In his instruction to Timothy, Paul writes,
Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way, they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life. (1 Timothy 6:17–19).
The writer of Hebrews also exhorts us to live a life free from the love of money (Hebrews 13:5). Paul refers to this love as “a root of all kinds of evil” (1 Timothy 6:10), while Solomon regards it as vanity (Ecclesiastes 5:10).
To Jesus, our perspective on earthly treasures matters. He told parables about the rich fool (Luke 12:16–21), the talents (Matthew 25:14–30), and the unjust steward (Luke 16:1–13), all of which deal with the fleeting nature of money, the dangers of materialism, and the importance of responsible stewardship. We are to serve God, not money (Matthew 6:24).
Webster’s Dictionary defines perversion as “a diverting from the true intent or purpose; a change to something worse; a turning or applying to a wrong end or use.” Anything can be perverted. Using opiates for non-medicinal purposes, for example, is a perversion of the poppy plant. In the Bible, the word translated “perversion” is used to define a deviation from righteousness in sexual behavior (Leviticus 18:23; Romans 1:27; Ephesians 4:19; Colossians 3:5), speech (Proverbs 10:31), or justice (Ecclesiastes 5:8). In each case, there are warnings against using for evil something that God created as good.
Satan twists things. Every good thing that God created, Satan works to pervert. God created sexuality and called it good (Genesis 1:27-28, 31). Sexual union has a dual purpose—procreation (Genesis 1:28; 9:1) and joining marriage partners as “one flesh” (Genesis 2:24; Mark 10:8; 1 Corinthians 6:16). Since early days, human beings have found twisted uses for sex that accomplish neither of God’s intended purposes. The perversions were so widespread by the time God gave the Law to Moses that admonitions against specific perversions had to be included in detail (Leviticus 18:23; 20:12–13; Deuteronomy 27:20). According to Scripture, any sexual activity outside the marriage union of one woman and one man is a perversion and condemned by God (1 Corinthians 6:18; Hebrews 13:4; 1 Thessalonians 4:3). The New Testament lists some specific sexual perversions such as homosexuality, adultery, and fornication, stating that those who practice such aberrant behaviors “will not inherit the kingdom of God” (1 Corinthians 6:9–10; Galatians 5:19–21).
The book of Proverbs has a lot to say about perverted speech. Our mouths were created to praise God, encourage each other, and speak truth (Psalm 19:14; 120:2; 141:3; Proverbs 12:22). Perverse speech occurs when we use the gift of speech for evil purposes such as cursing, gossiping, using foul language, coarse joking, and lying (Proverbs 10:18; 12:22; 16:27; Ephesians 5:4). Ephesians 4:29 says, “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.” Colossians 4:6 says, “Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person” (NASB). In Matthew 15:11, Jesus indicates that perversion is a matter of the heart: “What goes into someone’s mouth does not defile them, but what comes out of their mouth, that is what defiles them.”
God also hates the perversion of justice, especially when it victimizes widows and orphans (Exodus 22:22; Deuteronomy 27:19; Isaiah 1:23). God is perfectly just and commands human beings to model that justice. Proverbs 11:1 says, “The LORD detests dishonest scales, but accurate weights find favor with him.” When we choose to seek our own interests at the expense of the rights of others, we have perverted justice. Some examples of perverted justice are the taking and offering of bribes (Proverbs 17:23), oppressing the poor (Amos 5:12), killing the innocent (Exodus 23:7), and bearing false witness (Exodus 23:1; Proverbs 19:5). God loves justice, and godly people will love it, too. God desires His children to actively defend those who are being oppressed (Isaiah 1:17; Micah 6:8).
Satan cannot create; that power belongs to God alone. So he perverts what God has created. If he can entice God’s most cherished creations to follow him in his twisted ideas, he succeeds in perverting the image of Godwe were designed to magnify (1 Corinthians 11:7). It is Satan who introduced the idea that perversion equals freedom. But he knows quite well that perversion is a slippery path that leads to bondage and then death (Romans 2:5–8; 2 Peter 2:19). By perverting sexuality, speech, or justice, we mar the likeness of God in our own lives. But by using God’s gifts in the way He intended them to be used, we find true freedom and can enjoy a healthy relationship with God (Psalm 24:3–4; Matthew 5:8; Galatians 5:1).
Genesis 2:24 gives us a picture of the marriage bond before sin entered the world: “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh” (Genesis 2:24, NKJV). “One flesh” echoes the language of the preceding verse when Adam first meets Eve and exclaims, “This one is bone of my bone, and flesh from my flesh!” (Genesis 2:23, NLT). Two becoming one in marriage involves uniting two whole and separate people into a new, God-designed and God-purposed life.
The two shall become one flesh clause expresses the original purpose of marriage: to seal a permanent relationship between a husband and wife. Jesus spoke of this union in a conversation with the Pharisees about divorce: “But at the beginning of creation God ‘made them male and female. For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate” (Mark 10:6–9; see also Matthew 19:4–6).
Marriage was intended to be an unbreakable, lifelong union. Termination of marriage in divorce was not considered before sin came into the world (Genesis 3). The Bible teaches that all instances of separation and divorce were because of sin (Deuteronomy 24:1–4; Ezra 9—10; Malachi 2:14; Matthew 5:31–32; Luke 16:18). When God said, “And the two shall become one,” His ideal objective was for the man and woman to join together in an inseparable and exclusive union.
Husbands and wives become “one flesh” in sexual intimacy, as reflected literally in their children’s lives. A child is one, new, whole, individual and separate life created through the physical union of two people—a man and a woman. God’s idyllic design for the sexual union in marriage is to be exclusive: “Give honor to marriage, and remain faithful to one another in marriage. God will surely judge people who are immoral and those who commit adultery” (Hebrews 13:4, NLT; see also Ephesians 5:22–33; 1 Timothy 3:2, 12 and Titus 1:6).
Two becoming one in the sexual aspect of marriage means caring for and fulfilling one another’s physical needs with respect and mutual consent (1 Corinthians 7:1–5), not exploiting one another (1 Thessalonians 4:3–7), and delighting in one another (Proverbs 5:15–19; Ecclesiastes 9:9). God’s design for physical intimacy in marriage is portrayed with beauty and dignity in the Song of Solomon.
Of course, oneness in marriage reaches far beyond the physical level. The original Hebrew word translated as “flesh” refers to much more than a person’s physical or sexual composition. It relates to the whole human existence. The biblical view of “one flesh” communicates a unity that covers every facet of a couple’s joint lives as husband and wife. In marriage, two whole lives unite together as one emotionally, intellectually, financially, spiritually, and in every other way. The “two shall become one” in purpose. They are so close that they function like one person, balancing each other’s strengths and weaknesses so that together they can fulfill their God-given calling.
In Scripture, marriage is viewed as a covenant relationship between a man and a woman (Malachi 2:14–16; Proverbs 2:16–17). The two people become dependent on each other and responsible for one another. This human bond in marriage is a metaphor for God’s relationship with Israel (Ezekiel 16:8) as well as a picture of the union between Christ and the church: “But whoever is united with the Lord is one with him in spirit” (1 Corinthians 6:17; cf. Ephesians 5:31–32).
Nevertheless, since the fall of humankind, the marriage relationship has failed to measure up to its God-intended ideal. Apart from salvation in Jesus Christ and the Holy Spirit’s sanctifying work, husbands and wives cannot even begin to live in mutual harmony and accord. Yet, in Christ, believers discover the unconditional love of God (1 Corinthians 13:4–8)—a supernatural love that enables them to make a lifelong commitment to care for their spouse as Christ loved His bride, the church, and sacrificed Himself for her (Ephesians 5:25).
The two shall become one flesh expresses the heart of the Bible’s concept of marriage. By entering into marriage, a husband and wife take solemn vows to become permanently one flesh—to love, honor, and cherish one another until they are parted by death.
The biblical instruction to “dress modestly” is found in 1 Timothy 2:9. As a pastoral epistle, 1 Timothy is a letter of instruction and encouragement written by the apostle Paul to Timothy, who was overseeing the church in Ephesus. Paul calls for “petitions, prayers, intercession and thanksgiving [to] be made for all people . . . that we may live peaceful and quiet lives in all godliness and holiness” (1 Timothy 2:1). He talks about God’s desire for “all people to be saved and to come to a knowledge of the truth” (1 Timothy 2:4). He describes Jesus’ sacrifice on the cross and His mediatorial work between God and mankind (1 Timothy 2:5–6). Then he writes, “Therefore I want the men everywhere to pray, lifting up holy hands without anger or disputing. I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God.” These commands for behavior and appearance are linked to worship of God and to public witness.
First Peter 3:1–4 gives similar instructions: “Wives, in the same way submit yourselves to your own husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives. Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight.” Peter also gives instructions to husbands regarding being considerate of their wives, who are “heirs with you of the gracious gift of life, so that nothing will hinder your prayers” (1 Peter 3:7).
At the core of dressing modestly is reverence for God. Rather than seek to garner attention through appearance, godly women are to seek to glorify God. Of course, this same principle also applies to men. Both women and men are called to honor God in all aspects of their lives, including in how they dress. Instead of focusing on a societally impressive exterior, believers are to grow in godly character. Rather than be known for their clothing or hair style, they should be known for how they honor God. Jesus told His followers, “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:14–16).
Modesty also has to do with respect for others. Our outward appearance does communicate things to the watching world. When believers are overly concerned about externals—flaunting wealth or beauty or flashing cultural status symbols—the world misunderstands who God is. When we dress in “respectable apparel,” with modesty (in an unassuming, humble, reverent, respectful way), we better demonstrate the truth of God. We better demonstrate that our worth is in Him, not in the things the world pursues.
Our appearance also affects fellow believers. First Corinthians 10:31–33 says, “So whether you eat or drink or whatever you do, do it all for the glory of God. Do not cause anyone to stumble, whether Jews, Greeks or the church of God—even as I try to please everyone in every way. For I am not seeking my own good but the good of many, so that they may be saved.” We should be cognizant of how our choice of apparel affects our sisters and brothers in Christ, and we should be willing to lay down our own rights for the sake of their spiritual maturation when necessary (1 Corinthians 10:23–33; Romans 14). We should not purposefully encourage others to sin.
Dressing modestly often requires us to check our motives. Are we dressing a particular way to draw attention to ourselves? To feel superior to others? To engender jealousy in others? To incite lust? Out of idolatry? If so, we need to check our hearts and possibly change our clothes. It’s also important to consider the cultural and situational context. For example, in the United States, it would be immodest to wear a ball gown to serve at a soup kitchen. But the same gown might be appropriate at a charity fundraising event. Our clothes should demonstrate a right understanding of God, a right understanding of ourselves, and respect for the people we are around.
Proverbs 31:30 gives this wisdom: “Charm is deceptive, and beauty is fleeting; but a woman who fears the Lordis to be praised.” May our clothing choices be grounded in glorifying God and focusing on that which is of eternal worth (Matthew 6:19–21).
There is a difference between the kind of pride that God hates (Proverbs 8:13) and the kind of pride we can feel about a job well done (Galatians 6:4) or the kind of pride we express over the accomplishment of loved ones (2 Corinthians 7:4). The kind of pride that stems from self-righteousness or conceit is sin, however, and God hates it because it is a hindrance to seeking Him.
Psalm 10:4 explains that the proud are so consumed with themselves that their thoughts are far from God: “In his pride the wicked does not seek him; in all his thoughts there is no room for God.” This kind of haughty pride is the opposite of the spirit of humility that God seeks: “Blessed are the poor in spirit: for theirs is the kingdom of heaven” (Matthew 5:3). The “poor in spirit” are those who recognize their utter spiritual bankruptcy and their inability to come to God aside from His divine grace. The proud, on the other hand, are so blinded by their pride that they think they have no need of God or, worse, that God should accept them as they are because they deserve His acceptance.
Throughout Scripture we are told about the consequences of pride. Proverbs 16:18-19 tells us that “pride goes before destruction, a haughty spirit before a fall. Better to be lowly in spirit and among the oppressed than to share plunder with the proud.” Satan was cast out of heaven because of pride (Isaiah 14:12-15). He had the selfish audacity to attempt to replace God Himself as the rightful ruler of the universe. But Satan will be cast down to hell in the final judgment of God. For those who rise up in defiance against God, there is nothing ahead but disaster (Isaiah 14:22).
Pride has kept many people from accepting Jesus Christ as Savior. Admitting sin and acknowledging that in our own strength we can do nothing to inherit eternal life is a constant stumbling block for prideful people. We are not to boast about ourselves; if we want to boast, then we are to proclaim the glories of God. What we say about ourselves means nothing in God’s work. It is what God says about us that makes the difference (2 Corinthians 10:18).
Why is pride so sinful? Pride is giving ourselves the credit for something that God has accomplished. Pride is taking the glory that belongs to God alone and keeping it for ourselves. Pride is essentially self-worship. Anything we accomplish in this world would not have been possible were it not for God enabling and sustaining us. “What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?” (1 Corinthians 4:7). That is why we give God the glory—He alone deserves it.
Greed is a strong and selfish desire to have more of something, most often money or power. There are many warnings in the Bible about giving in to greed and longing for riches. Jesus warned, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15). “Do not store up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal… You cannot serve both God and money” (Matthew 6:19, 24b). Did Jesus pursue the acquisition of money? No. On the contrary, He became poor for our sake (2 Corinthians 8:9) and had “no place to lay his head” (Matthew 8:20). Neither did Jesus pursue power. Rather, He instructed, "Whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. 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" (Mark 10:43–45).
Greed and a desire for riches are traps that bring ruin and destruction. “The love of money is a root of all kinds of evil,” and Christians are warned, “Do not put your trust in wealth” (see 1 Timothy 6:9-10, 17-18). Covetousness, or having an excessive or greedy desire for more, is idolatry. Ephesians 5:5 says, “For of this you can be sure: No immoral, impure or greedy person – such a man is an idolater – has any inheritance in the kingdom of Christ and of God.” The principle to remember is contained in Hebrews 13:5: “Keep your lives free from the love of money and be content with what you have, because God has said, ‘Never will I leave you; never will I forsake you.’”
It is the love of money, and not money itself, that is the problem. The love of money is a sin because it gets in the way of worshiping God. Jesus said it was very hard for rich people to enter the Kingdom of God. When the rich young ruler asked Jesus what he should do to inherit eternal life, Jesus told him to sell all his possessions and give the money to the poor. “When the young man heard this, he went away sad, because he had great wealth” (see Matthew 19:16-22). By instructing him to give up his money, Jesus pointed out the young man’s main problem: greed or a love of money. The man could not follow Christ because he was following money. His love of this world interfered with his love for God.
Greed refuses to be satisfied. More often than not, the more we get, the more we want. Material possessions will not protect us—in this life or eternally. Jesus’ parable of the rich fool in Luke 12:13–21 illustrates this point well. Again, money or wealth is not a problem. The problem is our attitude toward it. When we place our confidence in wealth or are consumed by an insatiable desire for more, we are failing to give God the glory and worship He deserves. We are to serve God, not waste our time trying to become rich (Proverbs 23:4). Our heart’s desire should be to store up riches in heaven and not worry about what we will eat or drink or wear. “But seek first [God’s] kingdom and his righteousness, and all these things will be given to you as well” (see Matthew 6:25-34).
Although many people believe taking the Lord’s name in vain refers to using the Lord’s name as a swear word, there is much more involved with a vain use of God’s name. To understand the severity of taking the Lord’s name in vain, we must first see the Lord’s name from His perspective as outlined in Scripture. The God of Israel was known by many names and titles, but the concept embodied in God’s name plays an important and unique role in the Bible. God’s nature and attributes, the totality of His being, and especially His glory are reflected in His name (Psalm 8:1). Psalm 111:9 tells us His name is “holy and awesome,” and the Lord’s prayer begins by addressing God with the phrase “hallowed be your name” (Matthew 6:9), an indication that a reverence for God and His name should be foremost in our prayers. Too often we barge into God’s presence with presumptuous “to-do lists” for Him, without being mindful of His holiness, His awesomeness, and the vast chasm that separates our nature from His. That we are even allowed to come before His throne is due only to His gracious, merciful love for His own (Hebrews 4:16). We must never take that grace for granted.
Because of the greatness of the name of God, any use of God’s name that brings dishonor on Him or on His character is taking His name in vain. The third of the Ten Commandments forbids taking or using the Lord’s name in an irreverent manner because that would indicate a lack of respect for God Himself. A person who misuses God’s name will not be held “guiltless” by the Lord (Exodus 20:7). In the Old Testament, bringing dishonor on God’s name was done by failing to perform an oath or vow taken in His name (Leviticus 19:12). The man who used God’s name to legitimize his oath, and then broke his promise, would indicate his lack of reverence for God as well as a lack of fear of His holy retribution. It was essentially the same as denying God’s existence. For believers, however, there is no need to use God’s name to legitimize an oath as we are not to take oaths in the first place, letting our “yes be yes” and our “no be no” (Matthew 5:33-37).
There is a larger sense in which people today take the Lord’s name in vain. Those who name the name of Christ, who pray in His name, and who take His name as part of their identity, but who deliberately and continually disobey His commands, are taking His name in vain. Jesus Christ has been given the name above all names, at which every knee shall bow (Philippians 2:9-10), and when we take the name “Christian” upon ourselves, we must do so with an understanding of all that signifies. If we profess to be Christians, but act, think, and speak in a worldly or profane manner, we take His name in vain. When we misrepresent Christ, either intentionally or through ignorance of the Christian faith as proclaimed in Scripture, we take the Lord’s name in vain. When we say we love Him, but do not do what He commands (Luke 6:46), we take His name in vain and are possibly identifying ourselves to be among those to whom Christ will say, “I never knew you. Away from me” in the day of judgment (Matthew 7:21-23).
The name of the Lord is holy, as He is holy. The name of the Lord is a representation of His glory, His majesty, and His supreme deity. We are to esteem and honor His name as we revere and glorify God Himself. To do any less is to take His name in vain.
Thou shalt not covet.” Any recitation of the Ten Commandments ends with the prohibition against covetousness, the desire to have the wealth or possessions of someone else. But Exodus 20:17 goes farther than merely forbidding covetousness, giving examples of things people covet: “your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.” Those particulars help explain covetousness so that we understand God’s intent and why covetousness is sin.
You shall not covet your neighbor’s wife. One way we covet is through lust. Lust is a strong desire for something that God has forbidden. When we covet the spouse of someone else, we are emotionally leaving the one we pledged our lives to. We may never touch the person we covet inappropriately, but, in our hearts, we desire that which is not ours, and that is sin. Jesus equated inward lust with outward adultery (Matthew 5:28). While the latter has more devastating consequences in this life, the former is equally repugnant to God. It is impossible to love our neighbor while at the same time coveting his or her spouse (see 1 Peter 1:22; Mark 12:33). Covetousness causes us to see neighbors as rivals, and that creates jealousy and envy and may eventually lead to acting out our inward sin (James 1:14–15).
You shall not covet his male or female servant. In most cultures, having servants means that the household is doing well financially. Human beings are prone to comparison, and we judge our own success by how we think we compare to others. Modern-day coveting often takes the form of “keeping up with the Joneses” and leads to dissatisfaction with what God has given us.
For example, Mrs. Smith enjoys her small home and doesn’t mind the daily work it requires. Then she visits Mrs. Tate, who has a maid, a cook, and a butler. The home is spotless and the dinner superb. She goes home and feels dissatisfied with her own house. She imagines how much easier life would be if she had servants like Mrs. Tate has. She begins to despise her own simple recipes, the continual chore of laundry, and having to answer her own door. Coveting her neighbor’s servants will lead Mrs. Smith to an ungrateful spirit and a lack of contentment (Proverbs 15:16; Luke 12:15; Philippians 4:11).
You shall not covet your neighbor’s ox or donkey. In ancient economies, service animals represented a man’s livelihood. A man with several sturdy oxen could plow and harvest more crops. Donkeys were pack animals used by traders and merchants. Men with many donkeys were doing well and could even rent them to others, bringing in more revenue. Coveting the work animals of another meant dissatisfaction with one’s own livelihood. The attitude of covetousness created resentment toward God and jealously toward neighbors.
Today, coveting a neighbor’s ox or donkey may sound something like this: “Why does he get all the breaks? I work just as hard as he does, but I get nowhere. If I just had what he has, I could do better, too.” We cannot love and serve our neighbors if we are jealous of their station in life. Coveting another’s livelihood can result in believing that God is not doing a good job caring for us, as we accuse Him of being unfair in the way He has blessed someone else (2 Thessalonians 1:5–6).
You shall not covet anything that belongs to your neighbor. This command covers all possessions. We need to guard our hearts against slipping into covetousness in any area.
King Ahab is a biblical example of someone overcome by the evils of coveting (1 Kings 21:1–16). As the king of Israel, Ahab had everything he needed, yet he saw a vineyard he did not own and coveted it. His covetousness led to discontent, pouting, and eventually murder when his wicked wife, Jezebel, seized the vineyard for him and had its rightful owner killed. When we allow covetousness to have its way, it can lead to greater evils.
First Timothy 6:6–10 gives us the cure for covetousness: “But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” God gave us commands against coveting for our own good. We cannot be covetous and thankful at the same time. Covetousness kills contentment, joy, and peace. When we stay continually aware of all God has done for us, we safeguard our hearts against covetousness (1 Thessalonians 5:18).
In Matthew 6:19–34, part of Jesus’ Sermon on the Mount, our Savior focuses on the human tendency to spend our lives pursuing wealth, health, and security. We worry about how we will provide for our earthly needs, such as what we will eat and wear. Our priorities become divided and misdirected. But Jesus calls His followers to walk a different path, one that is free from anxiety and preoccupation with the cares of this life: “But seek first the kingdom of God, and his righteousness, and all these things will be provided for you” (Matthew 6:33, CSB).
How can we truly seek first His kingdom and His righteousness in a world brimming with distractions, temptations, and competing priorities? The starting place is to give precedence to our relationship with God and our obedience to Him. Above all else, we pursue living in a way that is pleasing to God and consistent with His righteous standards and character.
What is His righteousness? At its core, righteousness for the believer refers to being in right standing with God. It is not something achieved through good works but a gift received through faith: “This righteousness is given through faith in Jesus Christ to all who believe” (Romans 3:22). We can claim no righteousness of our own (Isaiah 64:6; Romans 3:10–12, 23; Philippians 3:9; Titus 3:5). His righteousness comes to us as a loving, merciful gift by grace through faith (Ephesians 2:4–10). So, first, we must receive God’s gift of salvation in Jesus Christ.
Then, to continue seeking first His righteousness, we must let God’s Spirit transform our hearts and minds so that our will aligns with God’s will and our actions begin to reflect His holiness (see Ezekiel 36:26–27; Romans 12:2; 2 Corinthians 3:18). It’s not about external obedience or legal observance of the law, but an internal posture of submission and dependence on the Lord. It means we look for every opportunity to let God rule and reign over our lives, surrendering our ambitions, desires, and plans to Him.
By urging us to seek first His righteousness, Jesus invites us to trust in God’s providence and provision. When we focus on His kingdom and righteousness, we shift our perspective from temporal concerns to eternal truths, finding peace and purpose in God’s plan. Jesus assures us that, when we place complete trust in God, He will provide for our needs. He is not offering a prosperity gospel promise but reminding us that God alone is our provider. He knows our needs and is faithful to care for us when we walk in His will.
Practically speaking, how can we seek first His righteousness?
God’s Word is a lamp to our feet and a guiding light to our path (see Psalm 119:105). By immersing ourselves in the Bible, we come to understand His character, His promises, and His expectations. Regular study, meditation, and internalization of Scripture will equip us to live righteously and resist the temptations of the world.
The Bible says that faith without works is dead (see Matthew 7:21–23; Titus 3:8; James 1:27; 2:14–26). Seeking His righteousness requires us to act on what we learn from God’s Word.
We choose to reflect His love and truth, even when it is difficult or countercultural.
In Hosea 1:2 we read, “The LORD said to Hosea, ‘Go, take to yourself a wife of whoredom and have children of whoredom’” (ESV). Hosea obeyed, marrying a woman named Gomer, who was unfaithful to him. Why did God tell Hosea to marry a prostitute?
To begin with, it is important to realize this command could be understood two different ways. First, and more likely, this command could be one of anticipation. In other words, God may have instructed Hosea to marry a woman who would later become unfaithful to him. The other possibility is that the command was for Hosea to marry someone already known as a prostitute.
In either case, the reason for this unusual directive is specified in the latter half of the same verse: “For the land commits great whoredom by forsaking the LORD” (ESV). God wanted to provide an illustration of His relationship with the people of Israel, who had been unfaithful to Him by practicing idolatry. This theme is carried through the remainder of the prophecies in chapter 1 and the discussion of Israel’s unfaithfulness in chapter 2.
In Hosea 3:1, after Gomer had left Hosea and was living in immorality, the Lord commanded Hosea to find her and buy her back. God was continuing His illustration, except now He wanted to show the greatness of His grace: “Even as the LORD loves the children of Israel, though they turn to other gods” (ESV). Hosea’s faithful love of Gomer was an illustration of God’s faithfulness to wayward Israel. Just as Gomer had been unfaithful to her husband and had to be redeemed, Israel needed God’s initiative to restore their relationship.
The prophet Hosea was commanded to marry an unfaithful wife, and this set up a model of Israel’s broken relationship with God. Israel had been chosen and loved by God yet had been unfaithful to Him by way of idolatry. Just as Hosea redeemed his estranged wife and sought to continue his relationship with her, God promised to redeem Israel and renew their relationship with Him. The story of Hosea and Gomer is an unforgettable picture of God’s strong, unending love for His covenant people.
The world places constant pressure on believers to conform to its understanding of identity and purpose. For believers, however, we must find our identity in Christ. Life will not make sense until we do.
To find our identity in Christ, we must accept that our worth is not defined by societal standards, achievements, or personal qualities but by our relationship with Christ. The Bible teaches that we are created in God’s image (Genesis 1:27), redeemed by the blood of Christ (2 Corinthians 5:17), adopted into God’s family (John 1:12), and empowered by the Holy Spirit (Romans 8:9). These teachings fundamentally alter how we view ourselves and our relation to Christ.
Finding our identity in Christ begins with understanding that we are created in God’s image. This foundational belief affirms our inherent worth and dignity, countering any negative self-perceptions or societal devaluation. Embracing this truth requires faith, seeing ourselves the way God sees us. The beauty of this truth is knowing that we have God-given value and purpose.
The process of finding our identity in Christ involves accepting the redemptive work of Christ. Second Corinthians 5:17 declares, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (ESV). This means, among other things, that our past sins do not define us. On the contrary, we are a new creation, forgiven and set free to live a God-honoring life. We must accept this new identity, letting go of our former self that is rooted in sin.
We can also find our identity in Christ by recognizing our adoption into God’s family. John 1:12 states, “But to all who did receive him, who believed in his name, he gave the right to become children of God” (ESV). This new spiritual relationship means that God loves us unconditionally and has brought us into His family, providing a sense of belonging and support: “See what great love the Father has lavished on us, that we should be called children of God! And that is what we are!” (1 John 3:1). As children of God, we actively participate in the life of the church, cultivating positive relationships with our brothers and sisters in Christ.
The indwelling presence of the Holy Spirit is another way to find our identity in Christ. Romans 8:9 explains, “You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you” (ESV). The Holy Spirit empowers and guides us, enabling us to live in a way that honors God. His empowerment leads to spiritual growth and the ability to bear fruit such as love, joy, peace, and patience (Galatians 5:22–23). To find our identity in Christ, we must follow the Holy Spirit, who conforms us into the image of Christ.
The results of finding our identity in Christ are life-changing and wonderful. Perhaps the most significant benefit is freedom from condemnation. Romans 8:1 assures us, “There is therefore now no condemnation for those who are in Christ Jesus” (ESV). This freedom allows us to live confidently and joyfully, unburdened by past sins.
Another result of finding our identity in Christ is a renewed sense of purpose. Ephesians 2:10 says, “We are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (ESV). When we know that God has a purpose for our lives, we are motivated to pursue good works.
Finding our identity in Christ means recognizing that our value, worth, and purpose come through a personal relationship with Him. We can say, “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). We are freed from condemnation, have a renewed sense of purpose, a new spiritual community, and a heart that reflects Christ.
The Latin verb incarnare meant “to make flesh.” When we say that Jesus Christ is God “Incarnate,” we mean that the Son of God took on a fleshly, bodily form (John 1:14). However, when this happened in the womb of Mary, Jesus’ earthly mother, He did not stop being deity. Although Jesus became fully human (Hebrews 2:17), He retained His status as God (John 1:1, 14). How Jesus is able to be both man and God simultaneously is one of the great mysteries of Christianity but is nevertheless a test of orthodoxy (1 John 4:2; 2 John 1:7). Jesus has two distinct natures, divine and human. “Believe me when I say that I am in the Father and the Father is in me” (John 14:11).
The Bible clearly teaches the deity of Christ by presenting His fulfillment of numerous Old Testament prophecies (Isaiah 7:14; Psalm 2:7), His eternal existence (John 1:1–3; John 8:58), His miraculous virgin birth (Luke 1:26–31), His miracles (Matthew 9:24–25), His authority to forgive sin (Matthew 9:6), His acceptance of worship (Matthew 14:33), His ability to predict the future (Matthew 24:1–2), and His resurrection from the dead (Luke 24:36–39). The writer of Hebrews tells us Jesus is superior to angels (Hebrews 1:4–5) and angels are to worship Him (Hebrews 1:6).
The Bible also teaches the Incarnation—Jesus became fully human by taking on human flesh. Jesus was conceived in the womb and was born (Luke 2:7), He experienced normal aging (Luke 2:40), He had natural physical needs (John 19:28) and human emotions (Matthew 26:38), He learned (Luke 2:52), He died a physical death (Luke 23:46), and He was resurrected with a physical body (Luke 24:39). Jesus was human in every way except for sin; He lived a completely sinless life (Hebrews 4:15).
When Christ took on the form of a human, His nature did not change, but His position did. Jesus, in His original nature of God in spirit form, humbled Himself by laying aside His glory and privileges (Philippians 2:6–8). God can never stop being God because He is immutable (Hebrews 13:8) and infinite (Revelation 1:8). If Jesus stopped being fully God for even a split second, all life would die (see Acts 17:28). The doctrine of the Incarnation says that Jesus, while remaining fully God, became fully man.
He promised good to them and their children for generations if they obeyed Him and His laws, but He always warned of despair, punishment, and dispersion if they were to disobey. As a reminder of His covenant, the Lord had the Israelites make a box, according to His design, to house the stone tablets containing the Ten Commandments. This box, or ark, was to be kept in the inner sanctum of the wilderness tabernacle and eventually in the temple when it was built in Jerusalem. This chest is known as the ark of the covenant.
Moses instructed Bezalel, God’s anointed craftsman, to build the ark of the covenant (see Exodus 37:1–9; 25:10–22). The “sacred chest” was to be a rectangular wooden box made from acacia wood, overlaid “inside and out with pure gold,” measuring approximately “45 inches long, 27 inches wide, and 27 inches high” (Exodus 37:1–2, NLT). The chest was fitted with two pairs of gold rings on either side in which permanent poles were inserted for transporting the ark. No one was allowed to touch the ark out of reverence for God’s holiness. The poles were also fashioned with acacia wood and overlaid with gold.
The ark of the covenant was built to contain the two tablets of the law given to Moses by God (Exodus 25:16, 21). These tablets were also known as “the testimony,” and thus, the ark was also called “the ark of the testimony” (see Numbers 4:5, Joshua 4:16, ESV). In the original Hebrew, the word translated as “testimony” refers both to the terms of God’s covenant with Israel as written on the tablets of stone and to the covenant itself. Later, Moses had Aaron place inside the ark a jar of manna to remember God’s faithfulness in providing miraculous bread from heaven (Exodus 16:4, 33) and Aaron’s staff that had budded as a warning against rebellion (Numbers 17:1–13; Hebrews 9:4).
A lid called the “mercy seat” or “the place of atonement” was constructed for the box (see Exodus 25:17). The mercy seat was made of pure gold and covered the entire length and width of the chest. Bezalel crafted two cherubim from hammered gold and molded them atop each end of the mercy seat so that the whole lid was one solid piece of gold. The cherubim faced each other and looked down on the mercy seat with their wings spread wide, overshadowing and protecting it.
The real significance of the ark of the covenant involved the mercy seat. The Hebrew word for “mercy seat” meant “cover, appeasement, or place of atonement.” Once a year, the high priest entered the holy of holies where the ark of the covenant was kept, and here he atoned for his sins and the sins of the Israelite people (Leviticus 16:2–16). Seven times, the priest sprinkled the blood of sacrificed bulls and goats onto the mercy seat. This atonement on Yom Kippur appeased God’s wrath and anger for past sins committed.
The lid of the ark of the covenant was termed a “seat” because this sacred place was considered God’s holy throne (see Psalm 99:1). Here, the Lord spoke to Moses from between the winged cherubim (Numbers 7:89). Here, where the sacrificial blood was sprinkled and God’s mercy was dispensed, was the only place in the world where atonement could take place.
The mercy seat on the ark was a symbolic foreshadowing of the ultimate sacrifice for all sin—the blood of Christ shed on the cross for the remission of sins (Hebrews 7:27; 9:12–14; 1 Peter 1:18–19). The apostle Paul, a former Pharisee and one familiar with the Old Testament, knew this concept quite well when he wrote about Christ being our covering for sin in Romans 3:24–25: “And all are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith.”
Just as there was only one place for atonement of sins in the Old Testament—the mercy seat of the ark of the covenant—so there is also only one place for atonement in the New Testament—the cross of Jesus Christ (1 John 2:2; 1 Peter 3:18). As Christians, we no longer look to the ark but to the Lord Jesus Himself as the One who covers, cleanses, cancels, and atones for our sins (1 John 4:10).
As the Israelites traveled from Mount Sinai to Canaan, the ark of the covenant was to be carried before them through the wilderness as a constant reminder of God’s holy, living presence (Numbers 10:33–36). The ark played a central role in Israel’s entrance into the Promised Land (Joshua 3:3, 6, 15–16; 4:9; 6:4–16) and the life of God’s people there (Joshua 8:33; Judges 20:26–28).
Eventually, Israel lost sight of the ark’s true significance. In 1 Samuel 4, the nation was battling the Philistines. When the Israelites suffered a loss, rather than deal with the real problem—sin—they fetched the ark and took it into battle. They viewed the ark as little more than a talisman or ceremonial token that would ensure God’s help. As a result, they suffered another defeat, and God allowed the ark to be captured by the Philistines (1 Samuel 4:1–11, 17–22; 5:1–12). But the hand of the Lord was heavy on the Philistines, so they returned the ark (1 Samuel 6:1–3, 10–15, 19; 7:1–2).
Much later, King David had the ark brought to Jerusalem (2 Samuel 6:1–12, 17), and when his son Solomon completed the temple, the ark and all the tabernacle furnishings were placed inside the temple (1 Kings 8:1–12).
The Bible doesn’t say precisely when the ark of the covenant was lost to history. Some speculate it was destroyed or potentially removed during various raids (see 1 Kings 14:25–28; 2 Kings 14:8–14). The last time the location of the ark is mentioned in Scripture is when King Josiah ordered the caretakers of the ark to return it to the Jerusalem temple (2 Chronicles 35:1–6; cf. 2 Kings 23:21–23). The ark is not cited in the list of temple spoils that Nebuchadrezzar took to Babylon when Jerusalem was sacked (2 Kings 25:13–17; Jeremiah 52:17–23).
The origins of Israel’s ark of the covenant are as mysterious and fascinating as its current whereabouts and final destiny. Archeologists and treasure hunters have sought to find it for centuries. In Revelation 11:19, John sees the ark of the covenant as part of the future heavenly temple. However, this is probably not the same ark Moses built; instead, the heavenly ark is more likely a symbolic representation of God’s holy presence.
In Genesis 3, God pronounces judgment against Adam, Eve, and the serpent for their sinful rebellion. To the serpent, God says, “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (verse 15, KJV). This verse is known as the protoevangelium, or the “first gospel,” because it introduces the theme of a Savior who will redeem humanity from the curse of sin (Galatians 3:13). In Genesis 3, the Savior is called the “Seed” of the woman (NKJV and AMP).
The Hebrew word for “seed” here means “offspring,” which is how many translations render it (e.g., NIV, ESV, CSB). The figurative language in Genesis 3:14 (“dust you shall eat,” ESV) indicates that the subsequent verse speaks of a spiritual war between Satan (the serpent) and humanity (the seed of the woman).
The woman spoken of is Eve, the mother of humanity (Genesis 3:20). The prophecy is that her offspring would be continually harassed by Satan and his followers (the offspring of the serpent). Sin entered the world through Adam’s disobedience, and we all suffer because of it (Romans 5:12–14). The perpetual war Satan wages against humanity began in the Garden of Eden.
There is an indication of number in Genesis 3:15 that we cannot overlook. The woman’s offspring is denoted by a singular noun, translated “seed” in the KJV. That word is the substantive for singular pronouns translated “He” and “His” (NKJV). So, the seed of the woman is individualized. There is one Seed in particular who is to come. The sole tempter will be countered by the sole Savior.
Also, Genesis 3:15 speaks of the seed of a woman rather than the seed of a man. This unusual wording could indicate that the woman’s offspring would not have an earthly father. In that case, the protoevangelium is certainly fulfilled in Jesus Christ, who was begotten of the Holy Spirit and born of a virgin (Luke 1:34–35).
The enmity spoken of in Genesis 3:15 is ultimately between Satan and Christ. Satan “bruised the heel” of the Savior when Jesus was crucified—Jesus suffered in His flesh. But the story does not end there. On the third day, Jesus rose from the grave. In so doing, He crushed the power of Satan, sin, and death—He crushed the serpent’s head. Jesus is the Seed of the woman who has won the victory over the tempter and enemy of mankind. And, to His eternal praise, He grants victory to everyone who believes in Him (John 16:33). “To the one who is victorious, I will give the right to sit with me on my throne, just as I was victorious and sat down with my Father on his throne” (Revelation 3:21).
In John 3:8, Jesus says, “The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit” (ESV). The statement that the wind blows where it wishes or “wherever it pleases” (NIV) is part of Jesus’ conversation with Nicodemus about being born again.
Jesus’ illustration, comparing the blowing of the wind to the work of the Holy Spirit, is brilliant. The Greek word for “wind” (pneuma) is the same as the word for “spirit.” Nicodemus was a scholar who knew biblical Hebrew, and the same linguistic connection between wind and spirit existed in that language with the word ruach. It was the ruach of God who was “was hovering over the waters” at creation (Genesis 1:2). The same Spirit who brought life at the world’s creation also brings rebirth to human souls.
We know little about Nicodemus, except that he was a Pharisee, “a member of the Jewish ruling council” (John 3:1), and “Israel’s teacher” (verse 10). Nicodemus came to Jesus by night (John 3:2), probably because Nicodemus did not want other members of the Sanhedrin to see him with Jesus. We may surmise certain truths about him: 1) he was legalistic, 2) he was self-righteous, and 3) he was likely an old man. And he needed to be born again.
The expression born again can also mean “born from above.” The idea is that everyone, including Nicodemus, needs to be regenerated by the Holy Spirit (see Titus 3:5). Notice that the imperative to be born again is spoken to Nicodemus, the teacher of Israel (John 3:10). If he needs to be born again, how much greater is our need?
In John 3:6, Jesus says, “Flesh gives birth to flesh, but the Spirit gives birth to spirit.” Jesus’ point is that like produces like. In other words, a human birth can only produce people who belong to an earthly family, but not to the family of God (cf. John 1:12). It is the Holy Spirit who must produce the new birth that makes us children of God (John 6:63; Romans 8:16).
In John 3:8, Jesus compares the work of the Holy Spirit to the way the wind blows: “The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit” (ESV). The point of this comparison is to emphasize the sovereignty of the Holy Spirit in regeneration. We cannot control the movement of the Holy Spirit any more than we can control the wind.
Jesus reminds Nicodemus that we can hear the wind’s sound, but we cannot tell from whence it came or what its next destination is (John 3:8). We can see the wind’s effects—the swaying of trees, the filling of sails, the movement of clouds—but we cannot see the wind itself. The wind remains a mystery. So much about it is unexplained. In the same way, when the Holy Spirit brings new life to a human heart, causing someone to be born again, the process is unseen and mysterious. But we can see the effects of the Spirit’s presence in the fruit He produces and the life that is changed.
There is nothing we can do to bring about the new birth. We might as well try to create waves in the ocean. The wind must bring the waves, and the Holy Spirit must move within the human heart to bring spiritual life. Through it all, the Spirit remains sovereign: He moves wherever He wishes, just as the wind.
Significantly, on the day of Pentecost, when the disciples in Jerusalem were awaiting power from on high, the Spirit showed up with the sound of a wind: “Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. . . . All of them were filled with the Holy Spirit” (Acts 2:2, 4). After that, the world was changed forever.
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.
In John 8:42–47, Jesus performs a spiritual paternity test for Jewish religious leaders. The Pharisees professed to be children of Abraham (John 8:33, 37, 39), but Jesus told them, “You are the children of your father the devil, and you love to do the evil things he does. He was a murderer from the beginning. He has always hated the truth, because there is no truth in him. When he lies, it is consistent with his character; for he is a liar and the father of lies” (John 8:44, NLT).
Jesus identifies the devil as a liar. There is no truth in the devil because his character is wholly deceitful and dishonest. God, by nature, is truth (Jeremiah 10:10; Psalm 43:3; 25:5; 26:3; 86:11; Isaiah 65:16). He is the uttermost opposite of the devil. It is “impossible for God to lie” (Hebrews 6:18; see also Numbers 23:19), for He only speaks the truth. But lies roll effortlessly off the devil’s tongue because untruthfulness is his “native language” (John 8:44).
The Pharisees claimed Abraham as their father, but their character was nothing like that ancient patriarch. Abraham was “God’s friend” (Isaiah 41:8; James 2:23). He obeyed God and listened to His truth. “If you were Abraham’s children,” said Jesus, “then you would do what Abraham did. As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. You are doing the works of your own father” (John 8:39–41).
Jesus essentially said that a person’s nature reveals his true paternity. If Abraham is our spiritual father, we share in his character. If Abraham is our father, we will have the faith of Abraham. We will believe in God and obey His truth (Genesis 15:6; Romans 4:3; Galatians 3:6). If God is our Father, then we “participate in the divine nature” (2 Peter 1:1–4) and walk in His truth (Ephesians 5:8–9; 2 John 1:4; 3 John 1:4). And if the devil is our father, then we share in his evil nature, and there is no truth in us.
The devil is the original liar. Jesus calls him the “father of lies,” referring to Genesis 3:1–13, where the serpent lied to Eve, thereby introducing sin into the world. Satan’s first lie was a contradiction of God’s truth. As the archenemy of God, the devil opposes God and His purposes in this world (Matthew 16:23).
One of the primary tactics the devil uses against God’s people is to falsely accuse them and distort God’s truth (Revelation 12:10; Job 1:8–11; Zechariah 3:1–2; Acts 13:8–10). Satan’s goal is to separate people from God (1 Thessalonians 3:5; Luke 22:31; 1 Timothy 3:7; 2 Timothy 2:26). The devil often lures people away by making sin attractive (Matthew 4:1–11; 1 Corinthians 7:5; James 3:14–16). The apostle Paul warned, “For Satan himself masquerades as an angel of light” (2 Corinthians 11:14). The devil’s lies sound appealing and rational, but they lead people captive to sin and, in the end, death.
Jesus urged the Jewish leaders to hold on to His teachings so they might know the truth, and that truth would set them free (John 8:31–33; Galatians 5:1). God’s truth sets us free from sin and death (John 8:36), but the devil’s lies keep us in bondage.
Satan’s deception prevented the Pharisees from hearing, understanding, and loving Jesus (John 8:42–44). The devil had blinded their minds and hardened their hearts to God’s truth (2 Corinthians 3:14; 4:4). They were sold out to the devil. Jesus told them, “Whoever belongs to God hears what God says. The reason you do not hear is that you do not belong to God” (John 8:47). The Pharisees belonged to their father, the devil.
The devil’s essential disposition is that of a liar. There is no truth in the devil because lying is all he knows. He has been deceiving people since the beginning of time (Genesis 3:4–5; 2 Corinthians 11:3). He is a devious perverter of truth (2 Corinthians 11:14; 1 Timothy 3:7; 2 Timothy 2:26) and a counterfeiter of truth (2 Thessalonians 2:9). He is always scheming ways to deceive anyone who will give him an inch of control over their thoughts and lives (Ephesians 6:11; 2 Corinthians 2:10–11; 1 Timothy 2:14; 1 Peter 5:8). But Jesus Christ is “the way and the truth and the life” (John 14:6). Knowing Him and abiding in His Word is the only way to experience true spiritual freedom (John 8:31–32).
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.
The other passage of Scripture where Jesus speaks of “living water” is in John 7. In that context, Jesus is in the temple for the Feast of Booths (or Feast of Tabernacles). One feature of that feast was the pouring out of water at the base of the altar for seven days. On the eighth day, the ritual was suspended—no water was poured. It was then that Jesus made a very public, very dramatic offer:
On the last day, the climax of the festival, Jesus stood and shouted to the crowds, “Anyone who is thirsty may come to me! Anyone who believes in me may come and drink! For the Scriptures declare, ‘Rivers of living water will flow from his heart.’” (When he said “living water,” he was speaking of the Spirit, who would be given to everyone believing in him. But the Spirit had not yet been given, because Jesus had not yet entered into his glory.) (John 7:37–39, NLT).
John’s note that Jesus
“was speaking of the Spirit”
(John 7:39)
is key to understanding
the meaning of the
“living water.”
The living water is the Holy Spirit. Jesus extended the offer to everyone (“anyone” in John 7:37 and “whoever” in verse 38). The requirement for salvation was faith in Christ (verses 38 and 39). The result of salvation would be the gift of the Holy Spirit (verse 39), likened unto “rivers of living water” (verse 38). Jesus repeats the promise of the Spirit to His disciples in John 16:7–15. The Spirit is always involved in salvation (John 3:5–8), but the time of the permanent indwelling of the Spirit would have to wait until “later,” when Jesus had ascended back to glory (John 7:39).
The picture of the Spirit as “living water” leads us to the following conclusions:
• The Spirit gives life. Just as water refreshes and revitalizes a thirsty person, so the Spirit gives life to the believer, enabling God to produce fruit in his or her life. Just as, in Moses’ time, the water in the desert kept the Israelites alive, so the Spirit enlivens the followers of Christ (and, according to 1 Corinthians 10:4, the rock providing the water was a picture of Christ).
• The Spirit is active. He is living water, as opposed to still, standing, or stagnant water. He is an artesian well, “a spring of water welling up to eternal life,” in John 4:14. He is a flowing river of water in John 7:38.
Philippians 4:19 speaks of God’s abundant provision for believers. Paul writes, “My God will meet all your needs according to the riches of his glory in Christ Jesus.” Here, the phrase riches of his glory is a testament to God’s gracious ability to meet the needs of His children.
In the immediate context of Philippians 4:19, Paul expresses gratitude to the Philippians for their financial support during his imprisonment. The support was sent through Epaphroditus, a partner with Paul in the ministry of the gospel. Because of their generosity, Paul assures the Philippians that God will not overlook their good deed: “My God will meet all your need according to the riches of his glory in Christ Jesus” (Philippians 4:19). This assurance is a wonderful reminder that God’s provision for believers is not limited to human resources but flows from God’s infinite storehouses of glory.
In Scripture, God’s glory is associated with His majesty (Psalm 8:1), power (1 Chronicles 29:11), and presence (John 1:14). The glory of God is manifested in all His attributes together. It is the beauty of His nature, eternal and excelling in splendor.
In Ephesians 3:16, Paul prays that “according to the riches of [God’s] glory he may grant you to be strengthened with power through his Spirit in your inner being” (ESV). Likewise, in Romans 9:23, Paul mentions “the riches of his glory [made] known to the objects of his mercy, whom he prepared in advance for glory.” In both passages, God’s glory involves His nature and His active engagement with believers. The glory of God provides a spiritual treasury of blessings for those who trust in Him.
The “riches of his glory,” according to Paul, are found “in Christ Jesus” (Philippians 4:19). This suggests that the riches of God’s glory are made possible through the finished work of Christ. In Christ, believers have access to every spiritual blessing from the Father. Paul writes, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places” (Ephesians 1:3, ESV). Through the finished work of Christ, believers have access to an overabundant supply of blessings that are more than sufficient to meet our needs.
God’s abundant grace is part of the riches of His glory. Paul writes, “You know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Corinthians 8:9, ESV). Here, the word rich refers not to material wealth but to the spiritual riches that come through the sacrificial death of Christ. He became an earth-bound pauper so we could know the abundant fulness of heaven.
In short, the “riches of his glory” in Philippians 4:19 refers to the abundant resources with which God meets the needs of believers. He possesses all things, and He has an inexhaustible ability to supply their needs. Because God is infinitely glorious and infinitely gracious, He is able and willing to provide for every need. This assurance is rooted in the person and work of Christ, who is “full of grace and truth” (John 1:14, ESV).
Being a person "after God's own heart," exemplified by King David, means aligning one’s passions, trust, and obedience with God's will rather than achieving perfection
. It signifies a posture of repentance, worship, and desiring righteousness. Key aspects include absolute trust in God, love for His law, and gratitude.
Trust and Obedience:
A heart after God trusts Him, shown through faith in difficult situations,
rather than fearing man.
Repentance and Humility: Even after falling short or committing sins (like David), a person after God's heart quickly repents and seeks forgiveness, rather than hardening their heart.
Worship and Gratitude: Expressing love for God through praise and appreciating His works, as seen in the Psalms.
Heart Over Appearance: God looks at the heart, not outward appearance, when selecting and guiding individuals.
The Example of David: David was chosen over his brothers because of his inner character.
While Saul failed to obey fully, David was committed to doing everything God wanted.
What does it mean for your passions to be aligned with God’s passions?
How can we cultivate a heart that is more aligned with God's priorities?
In what ways can we demonstrate trust in God during times of fear or despair?
How does repentance play a role in maintaining a heart that pleases God?
How can we express gratitude for God's blessings in our daily lives?
How does focusing on the heart change how we view ourselves and others?
The biblical account of Sodom and Gomorrah is recorded in Genesis. Genesis 18records the Lord and two angels coming to speak with Abraham. The Lord informed Abraham that “the outcry against Sodom and Gomorrah is so great and their sin so grievous” (Genesis 18:20). Verses 22–33 record Abraham pleading with the Lord to have mercy on Sodom and Gomorrah because of the righteous people who might be there. Abraham’s nephew, Lot, and his family lived in Sodom.
Vanity of vanities, says the Preacher, Vanity of vanities! All is vanity” (Ecclesiastes 1:2, ESV). The Hebrew word for “vanity” used in this verse literally means “vapor” or “breath.” It can also be translated “meaningless,” “emptiness,” or “futility.” This preacher is Solomon, and he is telling us that, after exploring all the world has to offer, he has found it amounts to nothing. It is pointless to chase worldly goals because they disappear with our last breath. That foundation helps us understand the other ways the word vanity is used in the Bible.
Romans 8:20 says that all creation was subjected to vanity because of God’s curse. When Adam sinned, God cursed all that He had made (Genesis 3:17–19). In other words, perfection was lost. All of creation is now falling short of its original purpose; rather than working in harmony with God and creation, inhabitants of the earth have turned on each other and against God. We still reel from the effects of that curse. Everything meant to be right side up is upside down. The chaos and insanity of the world as we know it are due to the fact that God has subjected creation to vanity until the time when it will be set free (Romans 8:21).
When vanity enters our personal lives, it brings with it pride, jealousy, envy, strife, haughtiness, and many other negative things. Vanity devalues what’s important and puffs up what is trivial. Vanity peppers the mind with nervous questions: “How do I look?” “What will people think of me?” “Why wasn’t I honored instead of him?” Proverbs 16:18 warns that “pride goes before destruction, and a haughty spirit before a fall,” but vanity rarely listens to warnings.
A person consumed with vanity is self-absorbed and preoccupied with his or her own opinions, issues, and desires. At the root of all vanity is self, which demands to be protected at all costs. Self cannot co-rule our lives along with the Holy Spirit. God will not share His throne. That’s why Jesus calls us to die to self in order to follow Him (Luke 9:23). Vanity is an enemy of the Spirit and must be constantly brought to the cross and crucified (Galatians 2:20; Romans 6:1–6).
King Saul let vanity rule his life until it destroyed him. Strikingly handsome, gifted, and chosen by God, Saul had the potential to be a world-changer (1 Samuel 9:1–2). Humbled at first that he should be God’s elect king (1 Samuel 9:21, 10:21–22), Saul soon let vanity go to his head (1 Samuel 13:8–14). His vanity decided that he was important enough to disregard the command of the Lord and make things happen in his own way. Because of this, God removed His blessing and His Spirit from Saul so that the remainder of his reign was plagued with jealousies, murder, and discord (1 Samuel 16:14; 18:10–11).
Vanity can cause us to become impressed with our own greatness, achievements, or attractiveness. Left unchecked, vanity decides that we, like Saul, are important enough to disregard God’s commands and make things happen in our own way. We read, “Thou shalt not . . .” in Scripture but think, “That’s for other people.” If we are confronted about our sin, we get offended at the one confronting us.
The defense of vanity sounds something like this:
“I know I shouldn’t be doing X, but I’m really a good person.”
“I know what the Bible says, but I think . . .”
“We all have our own personal truth. My truth is that . . .”
Vanity played a role in the first sin in the Garden of Eden, and it continues to be the root of most sin today. Satan introduced vanity with the words, “Has God really said . . .?” (Genesis 3:1). Eve saw that the forbidden fruit was beautiful, tasty, and appealing, and vanity began to stir within her. The desire for pleasure and personal promotion displaced God in her heart. Still today, sin occurs when we allow our own opinions to trump God’s Word. When vanity rules us, God does not. When God rules us, vanity has to go.
Genesis 19 records the two angels, disguised as human men, visiting Sodom and Gomorrah. Lot met the angels in the city square and urged them to stay at his house. The angels agreed. The Bible then reveals the sin lurking in the Sodomites’ hearts: “Before they had gone to bed, all the men from every part of the city of Sodom—both young and old—surrounded the house. They called to Lot, ‘Where are the men who came to you tonight? Bring them out to us so that we can have sex with them’” (Genesis 19:4–5). The angels proceeded to blind the men surrounding the house and urge Lot and his family to flee the city. The wrath of God was about to fall. Lot and his family fled the city, and then “the Lord rained down burning sulfur on Sodom and Gomorrah—from the Lordout of the heavens. Thus he overthrew those cities and the entire plain, including all those living in the cities” (Genesis 19:24).
What was the sin of Sodom and Gomorrah? According to Genesis 19, the sin involved homosexuality. The very name of that ancient city has given us the term sodomy, in the sense of “copulation between two men, whether consensual or forced.” Clearly, homosexuality was part of why God destroyed the two cities. The men of Sodom and Gomorrah wanted to perform homosexual acts on what they thought were two men.
This is not to say that homosexuality was the only reason why God destroyed Sodom and Gomorrah. Ezekiel 16:49–50 gives some more insight: “Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me.” So, the sins of Sodom included pride, apathy, complacency, idleness, and unconcern for the underprivileged.
Ezekiel 16:50 adds that a sin of Sodom was that they did “detestable things.” The Hebrew word translated “detestable” refers to something that is morally disgusting. It is the same word used in Leviticus 18:22, where homosexuality is an “abomination.” Jude 1:7 also weighs in: “Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion.” So, again, while homosexuality was not the only sin of Sodom and Gomorrah, it does appear to be the primary reason for the destruction of those cities.
Those who attempt to explain away the biblical condemnations of homosexuality claim that the sin of Sodom and Gomorrah was inhospitality. That’s one of the sins—the men of Sodom and Gomorrah were certainly being inhospitable. There is probably nothing more inhospitable than homosexual gang rape. But to say God destroyed two cities and all their inhabitants simply for being inhospitable ignores some obvious details of the story.
Sodom and Gomorrah were guilty of many other sins, but homosexuality was the principal reason God poured fiery sulfur on the cities, completely destroying them and all of their inhabitants. To this day, the area where Sodom and Gomorrah were located remains a desolate wasteland. Sodom and Gomorrah serve as a powerful example of how God feels about sin in general and homosexuality specifically.
In 2 Timothy 3:1–9, the apostle Paul warns Timothy of increasing moral deterioration that will afflict humanity in the latter days. He describes such godless people as “lovers of themselves” (verse 2) and “lovers of pleasure rather than lovers of God” (verse 4). They put themselves on the central throne of their affections in the place of God. Paul has false teachers and their devotees in mind when he elaborates: “They are the kind who worm their way into homes and gain control over gullible women, who are loaded down with sins and are swayed by all kinds of evil desires, always learning but never able to come to a knowledge of the truth” (verses 6–7).
The women Paul mentions are easy targets for false teachers because they are vulnerable—“burdened with the guilt of sin and controlled by various desires” (2 Timothy 3:6, NLT). The weight of guilt from unrepented sin impairs one’s judgment, leaving a person susceptible to temptation and further bondage to sin (Psalm 31:10; 32:3–4). In this weakened state, one loses the ability to discern truth and make upright decisions. These women, wanting to appear wise and well-educated, became ardent disciples of the counterfeit teachers. They were always learning whatever new doctrine the false teachers promoted, but in doing so, they were never able to understand God’s truth.
In Paul’s first epistle to Timothy, he gave a similar warning against false teachers: “Now the Holy Spirit tells us clearly that in the last times some will turn away from the true faith; they will follow deceptive spirits and teachings that come from demons” (1 Timothy 4:1, NLT). The inclination to follow deceitful teachings is not unique to women nor to the end times. Since the early days of the church, both men and women have been “always learning” the latest faddish teachings and self-pleasing doctrines. Paul stresses that the tendency will increase as we draw closer to the end times (2 Thessalonians 2:3–9; 2 Timothy 3:1).
On 2 Timothy 3:7, Warren Wiersbe writes, “These false religious leaders take advantage of the problems people have, and promise them quick and easy solutions. They ‘worm their way in’ and soon control people’s lives. It is not long before these leaders grab their followers’ loyalty, money, and service. And their ‘converts’ are worse off than they were before. They still have their problems, but they have been duped into thinking that all is well” (Wiersbe, W., The Bible Exposition Commentary, vol. 2, Victor Books, 1996, p. 250).
Always learning is a fitting description of people who continually search for other people’s advice. Paul tells Timothy, “For a time is coming when people will no longer listen to sound and wholesome teaching. They will follow their own desires and will look for teachers who will tell them whatever their itching ears want to hear” (2 Timothy 4:3, NLT). These types of people mainly want self-satisfying experiences and feel-good sensations rather than serious truth.
People who look for truth in the wrong places will never be satisfied (Ecclesiastes 7:24–29; 8:16–17; 1 Timothy 6:7–10). Instead, they will fall prey to spiritual swindlers and pseudo-Christian charlatans controlled by deceiving spirits. No matter how much time, devotion, or money they sink into their misguided studies, they will be “always learning” but never passing the test of truth. Only those who are born of God’s Spirit can comprehend spiritual truth (1 Corinthians 2:14). Only by believing the gospel message of salvation in Jesus Christ and entering a relationship with Him do we come to the soul-satisfying knowledge of truth (John 4:7–14; 8:31–32; 14:6; 16:12–15; 18:37–38; 1 John 5:20; 1 Timothy 2:3–6; Colossians 2:2–3; 1 Corinthians 10:3–4).
The apostle Paul wrote a warning for the church: “The time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear” (2 Timothy 4:3).
The Greek word translated “itching” literally means “to itch, rub, scratch, or tickle.” To want one’s ears “tickled” is to desire massages rather than messages—sermons that charm rather than challenge, entertain rather than edify, and please rather than preach. The people Paul warns about will have, as one commentator put it, “ears which have to be continually titillated with novelties.”
“Itching ears” is a figure of speech that refers to people’s desires, felt needs, or wants. It is these desires that impel a person to believe whatever he wants to believe rather than the actual truth itself. When people have “itching ears,” they decide for themselves what is right or wrong, and they seek out others to support their notions. “Itching ears” are concerned with what feels good or comfortable, not with the truth—after all, truth is often uncomfortable. Paul’s warning is that the church would one day contain those who only opened their ears to those who would scratch their “itch.”
Those with “itching ears” only want teachers who will assure them that all is well, teachers who say, “Peace, peace . . . when there is no peace” (Jeremiah 6:14). Where there is a demand for something, the suppliers are not far away. Paul says that not only will there be great demand for watered-down, personalized messages, but there will be “a great number of teachers” willing to provide such pap and steer people away from “sound doctrine.”
Evidence today of people having “itching ears” includes the popularity of messages that people are not required to change, as if repentance were outmoded; that people are basically good; that God is too loving to judge anyone; that the cross, with all its blood, is not really necessary; and that God wants His children to be healthy, wealthy, and content in this world. As people turn their backs on the truth about sin and condemnation, they disregard their need for repentance and forgiveness. And a craving for “new” and “fresher” ideas grows—even though there is “nothing new under the sun” (Ecclesiastes 1:9–10)—accompanied by a longing to feel good about who they are and where they’re going. Messages that tickle ears can fill a lot of churches, sell a lot of books, and buy a lot of time on cable tv.
Some of the early followers of Jesus complained about some of the Lord’s words: “Many of his disciples said, ʻThis is a hard teaching. Who can accept it?’ . . . From this time many of his disciples turned back and no longer followed him” (John 6:60, 66). Walking away from hard truth is easy to do.
In today’s postmodern church, we see many walking away from the hard truth. Some churches that once preached sound doctrine now teach as acceptable the very evils the Bible condemns. Some pastors are afraid to preach on certain passages of the Bible. “Christian feminists” deny God as a heavenly Father, calling Him a “she.” “Gay Christians” are not only welcomed without repentance into church fellowship but into the pulpit, as well.
The church’s remedy for those who have “itching ears” is found in the same passage of 2 Timothy: “Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction” (2 Timothy 4:2). It is a solemn charge, made “in the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom” (verse 1). And it contains all the elements needed to combat the temptation to tickle ears: preach, correct, rebuke, and encourage. The content of preaching must be the written Word of God, and it must be preached when convenient and when inconvenient. This takes “great patience and careful instruction,” but sound doctrine is worth it.
The church’s quest to manage the comfort level of its audience must never take priority over preaching the Word. The fear of offending people’s sensibilities can never supersede the fear of offending God. Rather, the church should follow the example of the apostles: “We have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to every man’s conscience in the sight of God”
(2 Corinthians 4:2).
The church today, more than ever, needs to re-examine
the teachings it endorses.
We need to ask ourselves the following questions:
• Are our teachings truly from God or simply itches
we want to scratch?
• Are we standing on solid biblical grounds, or have we allowed the world
to influence our thinking?
• Have we guarded ourselves from the schemes of Satan
(Ephesians 6:11)?
• Are we keeping ourselves
“blameless for the coming of our Lord Jesus Christ”
(1 Thessalonians 5:23)?
The truth is, God is not concerned
with scratching our itches but in transforming us into the image of His Son
(Romans 12:2; 2 Corinthians 4:4)
In Hebrews 6:16–20, the biblical writer intends to instill steadfast hope in his readers to keep them from drifting about aimlessly through the Christian life. He does so by identifying three wholly reliable sources of hope as an anchor for the soul: God’s Word, God’s character, and God’s Son.
The Lord not only gives us the promise of salvation and eternal life (John 3:16), but He reinforces it by binding Himself with an oath “so that those who received the promise could be perfectly sure that he would never change his mind” (Hebrews 6:17, NLT). God’s Word and nature are rock solid. He is trustworthy, and “it is impossible for God to lie” (Hebrews 6:18). The dependability of God’s promise and His character bolster our faith so that we can “take hold of the hope set before us” and “be greatly encouraged” (verse 18).
“We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where our forerunner, Jesus, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek” (Hebrews 6:19–20). God’s Son, our Savior Jesus Christ, is a powerful and dependable anchor for our souls.
Our hope-inspired encouragement is based on the finished work of Christ. As our high priest, Jesus “has entered that greater, more perfect Tabernacle in heaven. . . . With his own blood—not the blood of goats and calves—he entered the Most Holy Place once for all time and secured our redemption forever” (Hebrews 9:11–12, NLT). Through his life, death, and resurrection, Jesus Christ has won the ultimate victory over sin and death for us (Colossians 2:14–15; Romans 6:9; 1 John 5:4). Because of Him, we have the promise of eternal life (1 John 2:25).
The anchor has been a symbol of hope among Christians since the days of the early church. (A Dictionary of Christian Antiquities, Vol. I, W. Smith & S. Cheetham, ed., London: John Murray, 1875, p. 81). The anchor metaphor emphasizes the stability and safety of Christ as our hope. The writer describes this hope as an anchor that is “firm and secure” (NIV), “sure and steadfast” (ESV), “strong and trustworthy” (NLT). A ship’s anchor allows the vessel to remain fixed and unmoving regardless of the conditions at sea. Our faith in Jesus Christ keeps us from becoming “like a wave of the sea, blown and tossed by the wind” (James 1:6).
Just as an anchor stops a ship from drifting with the winds and currents, keeping our eyes on the hope of heaven (2 Corinthians 4:16–18) and the “pioneer and perfector of our faith” (Hebrews 12:2), who is Jesus Christ, will prevent our souls from wavering and wandering in times of pressure and turmoil. God has “caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials” (1 Peter 1:3–6, ESV).
As believers, we have “a living hope” and “hope as an anchor” that holds secure because it is tethered to the steadfast Word of God and the unchanging, reliable character of God. He is faithful, and His promises are true (Joshua 21:45; Psalm 33:4; Hebrews 10:23). One commentator imagines the anchor’s rope extending “from heaven’s heights back down to earth, where faithful people can ‘seize the hope set before us.’ Like rock climbers scaling an imposing height, Christians steady themselves by trusting God’s promises, holding on for dear life to this cord of hope” (Long, T., Hebrews, John Knox Press, 1997, p. 78). With Jesus Christ as our anchor, no power of darkness and no earthly opposition can harm us (Romans 8:31–34).
We live with hope because we possess the Holy Spirit inside us as a guarantee of our redemption and full adoption as sons and daughters of God (Romans 8:23–25; Ephesians 1:11–14). When this “earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands. Meanwhile we groan, longing to be clothed instead with our heavenly dwelling . . . so that what is mortal may be swallowed up by life. Now the one who has fashioned us for this very purpose is God, who has given us the Spirit as a deposit, guaranteeing what is to come” (2 Corinthians 5:1–5).
The hope set before us as an anchor of our soul is that Jesus Christ has already gone before us into the holy of holies where God dwells in glory. God’s Word promises that we will be with Him there one day. That future reality is already secured by the finished work of Jesus, our High Priest. He is also our Great Shepherd who “through the blood of the eternal covenant” equips us “with everything good for doing his will” while we are on earth (Hebrews 13:20–21; see also Ephesians 2:8–10). This hope as an anchor holds us steady in this life and secure in the future because it is firmly attached to the eternal throne of God.
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 Nathan, 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).
The Bride and Her Beloved
The Bridegroom
I have come to my garden, my sister, my bride;
I have gathered my myrrh with my spice.
I have eaten my honeycomb with my honey;
I have drunk my wine with my milk.
The Friends
Eat, O friends, and drink;
drink freely, O beloved.
The Bride
2I sleep, but my heart is awake.
A sound! My beloved is knocking:
“Open to me, my sister, my darling,
my dove, my flawless one.
My head is drenched with dew,
my hair with the dampness of the night.”
3I have taken off my robe--
must I put it back on?
I have washed my feet--
must I soil them again?
4My beloved put his hand to the latch;
my heart pounded for him.
5I rose up to open for my beloved.
My hands dripped with myrrh,
my fingers with flowing myrrh
on the handles of the bolt.
6I opened for my beloved,
but he had turned and gone.
My heart sank at his departure.
I sought him but did not find him.
I called, but he did not answer.
7I encountered the watchmen on their rounds of the city.
They beat me and bruised me;
they took away my cloak,
those guardians of the walls.
8O daughters of Jerusalem, I adjure you,
if you find my beloved,
tell him I am sick with love.
The Friends
9How is your beloved better than others,
O most beautiful among women?
How is your beloved better than another,
that you charge us so?
The Bride
10My beloved is dazzling and ruddy,
outstanding among ten thousand.
11His head is purest gold;
his hair is wavy and black as a raven.
12His eyes are like doves
beside the streams of water,
bathed in milk
and mounted like jewels.
13His cheeks are like beds of spice,
towers of perfume.
His lips are like lilies,
dripping with flowing myrrh.
14His arms are rods of gold
set with beryl.
His body is polished ivory
bedecked with sapphires.
15His legs are pillars of marble
set on bases of pure gold.
His appearance is like Lebanon,
as majestic as the cedars.
16His moutha is most sweet;
he is altogether lovely.
This is my beloved, and this is my friend,
O daughters of Jerusalem.
