To follow directions means
to listen to, read, understand, and accurately execute instructions or steps provided by someone else, such as a teacher, parent, or manufacturer. It involves complying with rules, requirements, or procedures to complete a task successfully, often necessitating attention to detail.
Key Aspects of Following Directions:
Active Listening/Reading: Paying full attention to the instructions provided.
Compliance: Doing what is asked, often in a prompt or willing manner.
Sequential Execution: Performing steps in the correct order, such as in a recipe or assembly guide.
Verification: Double-checking the work against the original
Comply with/Compliance: Obeying a request or command.
Adhere to/Adherence: Sticking to established rules.
Execute: Carrying out instructions.
Obedient: Being willing to do what is asked.
Examples in Daily Life:
Following a recipe's step-by-step instructions.
Following traffic signs or directions to a location.
Following safety precautions on a product label.
A child following a two-step request from a teacher.
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 Parable of the Prodigal Son
Luke 15:11-32) tells of a son who demands his inheritance, travels to a distant country, and squanders his fortune through "riotous" or wild living. Destitute and facing famine, he takes a degrading job feeding pigs before returning home to repent. His father welcomes him with celebration, illustrating divine forgiveness.
Key Details of the Squandered Inheritance:
- The Request: The younger son asks for his share of the estate early, which is equivalent to wishing his father dead.
- The Waste: He wastes his wealth on indulgent, immoral, or reckless living, often interpreted as spending on greed, worldly allure, prostitutes, and foolish pleasures.
- The Result: After the money is gone, a severe famine hits the land, leaving him completely destitute and forced to work as a swineherd—a deeply humiliating job in the Jewish context.
- The Repentance: The son realizes his father's servants live better than him, leading to his return and repentance, where he hopes only to be a hired servant.
- The Father's Response: Instead of punishing him, the father runs to meet him, embraces him, and throws a feast, representing unconditional love and grace.
Spirit gives birth to spirit" (John 3:6) means that
the Holy Spirit imparts new, eternal life to a person's human spirit, creating a "new creation" or born-again experience.
This spiritual transformation occurs when the Holy Spirit indwells a believer, transforming them to resemble Christ. It represents a shift from physical life to spiritual life
- Definition: It is a spiritual, not physical, rebirth that enables a person to enter the kingdom of God.
- Mechanism: It requires responding to God’s call with repentance and faith, resulting in the Holy Spirit filling the believer’s spirit.
- "Born of Water": Interpretations differ, with some viewing this as physical birth (amniotic fluid) and others as spiritual cleansing.
- Result: A transformed life characterized by spiritual growth, the fruits of the Spirit, and the eventual gaining of spiritual gifts (1 Cor 12).
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- Is it an instant event? Yes, it is the moment of salvation/regeneration, although sanctification (growth) is lifelong.
- What are spiritual gifts? These are specific gifts distributed by the Holy Spirit according to His wisdom to build up the church.
- Can I seek gifts? Yes, believers are encouraged to earnestly desire spiritual gifts, which God distributes as He wills to make them productive for His kingdom
But blessed is the man who trusts in the LORD, whose confidence is in Him. / He is like a tree planted by the waters that sends out its roots toward the stream. It does not fear when the heat comes, and its leaves are always green. It does not worry in a year of drought, nor does it cease to produce fruit.
John 15:4-5
Remain in Me, and I will remain in you. Just as no branch can bear fruit by itself unless it remains in the vine, neither can you bear fruit unless you remain in Me. / I am the vine and you are the branches. The one who remains in Me, and I in him, will bear much fruit. For apart from Me you can do nothing.
Ezekiel 47:12
Along both banks of the river, fruit trees of all kinds will grow. Their leaves will not wither, and their fruit will not fail. Each month they will bear fruit, because the water from the sanctuary flows to them. Their fruit will be used for food and their leaves for healing.”
Colossians 2:6-7
Therefore, just as you have received Christ Jesus as Lord, continue to walk in Him, / rooted and built up in Him, established in the faith as you were taught, and overflowing with thankfulness.
Isaiah 61:3
to console the mourners in Zion—to give them a crown of beauty for ashes, the oil of joy for mourning, and a garment of praise for a spirit of despair. So they will be called oaks of righteousness, the planting of the LORD, that He may be glorified.
Matthew 13:31-32
He put before them another parable: “The kingdom of heaven is like a mustard seed that a man took and planted in his field. / Although it is the smallest of all seeds, yet it grows into the largest of garden plants and becomes a tree, so that the birds of the air come and nest in its branches.”
Psalm 1:3
He is like a tree planted by streams of water, yielding its fruit in season, whose leaf does not wither, and who prospers in all he does.
Ephesians 3:17
so that Christ may dwell in your hearts through faith. Then you, being rooted and grounded in love,
Isaiah 58:11
The LORD will always guide you; He will satisfy you in a sun-scorched land and strengthen your frame. You will be like a well-watered garden, like a spring whose waters never fail.
1 Corinthians 3:6-7
I planted the seed and Apollos watered it, but God made it grow. / So neither he who plants nor he who waters is anything, but only God, who makes things grow.
Hosea 14:5-6
I will be like the dew to Israel; he will blossom like the lily and take root like the cedars of Lebanon. / His shoots will sprout, and his splendor will be like the olive tree, his fragrance like the cedars of Lebanon.
Philippians 1:11
filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.
Jeremiah 31:12
They will come and shout for joy on the heights of Zion; they will be radiant over the bounty of the LORD—the grain, new wine, and oil, and the young of the flocks and herds. Their life will be like a well-watered garden, and never again will they languish.
Galatians 5:22-23
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, / gentleness, and self-control. Against such things there is no law.
Isaiah 27:6
In the days to come, Jacob will take root. Israel will bud and blossom and fill the whole world with fruit.
Isaiah 60:21
Thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.
Romans 6:5
For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
Romans 11:17
And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;
shall flourish
Isaiah 61:3
To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.
2 Peter 3:18
But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.
in the
Psalm 100:4
Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.
Psalm 135:2
Ye that stand in the house of the LORD, in the courts of the house of our God,
2 Chronicles 4:9
Furthermore he made the court of the priests, and the great court, and doors for the court, and overlaid the doors of them with brass.
What is the significance of having an unveiled face
in 2 Corinthians 3:18?
In 1 Corinthians 3 Paul contrasts the letter and the Spirit as he argues for the legitimacy of his apostleship. At the end of the section, he characterizes all who believe in Jesus as having an “unveiled face”: “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord” (2 Corinthians 3:18, NKJV). The significance of having an unveiled face is unveiled as the chapter unfolds.
Paul explains that the Corinthians themselves are Paul and Timothy’s letter of commendation (2 Corinthians 3:2). Their new life and fruitfulness are evidence of the veracity of the ministry of Paul and Timothy. The letters sent to the Corinthians were not written with ink or on stone but were written by Christ and by the Spirit of God (2 Corinthians 3:3). Their having an “unveiled face” was evidence of that (2 Corinthians 3:18). Paul and Timothy had confidence in God and recognized that their adequacy came from God (2 Corinthians 3:4). They knew that the fruit borne in the Corinthians’ lives was from God and that the ministry God had entrusted them with was reliable.
God had made Paul and Timothy servants or ministers of a new covenant (2 Corinthians 3:6). It is important to note that Paul never suggested that the New Covenant was being fulfilled in the church or among the Corinthians—that covenant was made exclusively with Israel and Judah (Jeremiah 31:31). If God keeps His word, then He would have to keep that commitment with ethnic Israel and Judah in a literal sense. Paul explained elsewhere that he thought his ministry was important in part because God’s message of salvation would ultimately make Israel jealous for their Messiah, and they would one day call upon Him and be saved (Romans 11:11–12). When that happens, the New Covenant will be fulfilled. Paul’s proclaiming of the gospel to the Gentiles (which many of the Corinthians were) was all part of that plan to ultimately bring the fulfillment of God’s word and His New Covenant. That the Corinthians had unveiled faces was important for them and also for the big picture of Paul’s ministry.
Paul contrasts the letter and the Spirit, observing that the letter kills but the Spirit gives life (2 Corinthians 3:6b). When referring to the letter, Paul was talking about the Mosaic Law, which did not bring life but rather was a ministry to expose death (2 Corinthians 3:7). Paul notes that, if the messenger of that ministry (Moses) had glory or a face that shone (2 Corinthians 3:7), how much more the ministry of the Spirit would be associated with glory (2 Corinthians 3:8). Paul compares the glory of the two ministries (death and life, and the two covenants for Israel) and asserts that the ministry of the Spirit comes with greater and lasting glory, while the glory associated with the Law of Moses faded away. Paul reminds his readers that Moses wore a veil not to cover the glory that shone on his face but to cover the fading of that glory (2 Corinthians 3:13). Paul adds that those original hearers of the Mosaic Law had a similar veil over their hearts and had hardened minds so as not to acknowledge their need for God’s righteousness (2 Corinthians 3:14–15). But when a person turns to the Lord, that veil is lifted, and Paul describes believers as having an unveiled face (2 Corinthians 3:16–18).
Paul rounds out the contrast by making it clear that the letter referred to the Mosaic Law and the Spirit referred to Christ (2 Corinthians 3:17). Jesus has a superior and everlasting ministry, bringing life, while the Law of Moses was designed to expose sin and death and direct a person to Christ (Galatians 3:24). Because Paul and Timothy were able to serve such a great ministry, they had confidence and would not lose heart (2 Corinthians 4:1). Because believers in Christ all have unveiled faces, we can likewise take heart. We can have confidence in the One who renews us and will raise us up with Christ one day (2 Corinthians 3:14–18).
An abomination is something that causes hate or disgust. In biblical usage, an abomination is something that God loathes or hates because it is offensive to Him and His character.
The Hebrew words translated “abomination” are often used in association with things like idolatry and false gods (Deuteronomy 17:2–5; 27:15; 29:17; Isaiah 66:3; Jeremiah 32:34; Ezekiel 5:9; 11:18; Hosea 9:10). In 1 Kings 11:5, the god Molech is called “the abomination of the Ammonites” (ESV). The NIV translates it as “the detestable god of the Ammonites.” The point is that God hates the falsehood, impurity, and wickedness of these pagan gods.
Occult practices are also called an abomination in Scripture, as is child sacrifice (Deuteronomy 18:9–12; 20:18; 2 Chronicles 28:3). Other abominations in God’s sight are ungodly sexual relationships like homosexuality and adultery (Leviticus 18:22–29; 20:13; Deuteronomy 24:4), cross-dressing (Deuteronomy 22:5), imperfect sacrifices (Deuteronomy 17:1), dishonest business dealings (Deuteronomy 25:13–16; Proverbs 11:1; 20:10, 23), wickedness (Proverbs 15:9, 26), injustice (Proverbs 17:15), turning a deaf ear to God’s instruction (Proverbs 28:9), and hypocritical offerings from the unrepentant (Proverbs 15:8; Isaiah 1:13). Most of the references to that which is abominable or detestable come in God’s Law in Leviticus and Deuteronomy, in prophecies declaring God’s judgment against Israel, and in Proverbs.
Proverbs 6 contains a list of seven things that God calls an abomination: “There are six things that the Lord hates, seven that are an abomination to him: haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that devises wicked plans, feet that make haste to run to evil, a false witness who breathes out lies, and one who sows discord among brothers” (Proverbs 6:16–19, ESV).
In Luke 16:15 Jesus tells the Pharisees, “What is exalted among men is an abomination in the sight of God” (ESV). The context of Jesus’ statement is a rebuke of the Pharisees’ love of money. He had just been teaching that a person cannot serve two masters and that serving God and serving money are mutually exclusive (verses 13–14). The Pharisees responded with ridicule, showing the blindness of a heart that revels in what God calls an abomination.
Titus 1:16 says that false teachers may “claim to know God, but by their actions they deny him. They are detestable, disobedient and unfit for doing anything good.” Jesus and Daniel both predicted the abomination of desolation that would corrupt the holy place of the temple (Matthew 24:15; Daniel 9:27). Also related to the end times, the whore of Babylon is pictured as holding “a golden cup in her hand, filled with abominable things and the filth of her adulteries” (Revelation 17:4). She is said to be the mother of all the abominations on earth (Revelation 17:5) and identified as “the great city that rules over the kings of the earth” (verse 18). This city with all of its loathsome acts will be destroyed (verses 16–17).
From idolatry to unfair scales to ungodly sexual relationships to wickedness of various kinds, abominations separate people from God. Really, all sin (missing the mark of God’s perfection) can be considered an abomination. All sin separates us from God and is detestable to Him (Romans 3:23; 6:23; Proverbs 15:9). God’s hatred of sin makes Christ’s sacrifice on the cross all the more remarkable. It was at the cross that “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21). As He suffered and died for our sin, Jesus could identify with the psalmist: “I am a worm and not a man, scorned by everyone, despised by the people” (Psalm 22:6). Jesus took our abominations upon Himself and gave us the gift of His righteousness in return. All who put their trust in Him will be saved.
From a Christian viewpoint, pagans are generally characterized as those who are caught up in any religious ceremony, act, or practice that is not distinctly Christian. Correspondingly, Jews and Muslims also use the term pagans to describe those outside their religion. Others define the term paganism as any religion outside of Buddhism, Hinduism, Judaism, and Christianity; whereas some argue that a pagan is anyone with no religion at all.
Pagan comes from the Latin word paganus, which means “country dweller”; paganismcan refer to polytheism or the worship of more than one god, such as in ancient Rome. A pagan is also considered to be one who, for the most part, has no religion and indulges in worldly delights and material possessions; someone who revels in sensual pleasures; a hedonistic or self-indulgent individual. Another, more modern term is neo-paganism, which refers to some of the contemporary forms of paganism such as Wicca, Druidry, and Gwyddon.
These modern “pagan” practices are actually similar to their ancient counterparts in that they rely heavily on hedonism—sensual gratification and self-indulgence and the pursuit of happiness and pleasure to the exclusion of everything else. In ancient times, sexual ceremonies were a major part of pagan religions. The Old Testament references these perverted religions in such passages as Deuteronomy 23:17, Amos 2:7–8, and Isaiah 57:7–8.
Praise to the Creator
(Psalm 148:1–14)
1Rejoice in the LORD, O righteous ones;
it is fitting for the upright to praise Him.
2Praise the LORD with the harp;
make music to Him with ten strings.
3Sing to Him a new song;
play skillfully with a shout of joy.
4For the word of the LORD is upright,
and all His work is trustworthy.
5The LORD loves righteousness and justice;
the earth is full of His loving devotion.
6By the word of the LORD the heavens were made,
and all the stars by the breath of His mouth.
7He piles up the waters of the sea;
He puts the depths into storehouses.
8Let all the earth fear the LORD;
let all the people of the world revere Him.
9For He spoke, and it came to be;
He commanded, and it stood firm.
10The LORD frustrates the plans of the nations;
He thwarts the devices of the peoples.
11The counsel of the LORD stands forever,
the purposes of His heart to all generations.
12Blessed is the nation whose God is the LORD,
the people He has chosen as His inheritance!
13The LORD looks down from heaven;
He sees all the sons of men.
14From His dwelling place He gazes
on all who inhabit the earth.
15He shapes the hearts of each;
He considers all their works.
16No king is saved by his vast army;
no warrior is delivered by his great strength.
17A horse is a vain hope for salvation;
even its great strength cannot save.
18Surely the eyes of the LORD are on those who fear Him,
on those whose hope is in His loving devotion
19to deliver them from death
and keep them alive in famine.
20Our soul waits for the LORD;
He is our help and our shield.
21For our hearts rejoice in Him,
since we trust in His holy name.
22May Your loving devotion rest on us, O LORD,
as we put our hope in You.
How Great Are Your Works!
A Psalm. A song for the Sabbath day.
1 It is good to praise the LORD,
and to sing praises to Your name, O Most High,
2to proclaim Your loving devotion in the morning
and Your faithfulness at night
3with the ten-stringed harp
and the melody of the lyre.
4For You, O LORD, have made me glad by Your deeds;
I sing for joy at the works of Your hands.
5How great are Your works, O LORD,
how deep are Your thoughts!
6A senseless man does not know,
and a fool does not understand,
7that though the wicked sprout like grass,
and all evildoers flourish,
they will be forever destroyed.
8But You, O LORD, are exalted forever!
9For surely Your enemies, O LORD,
surely Your enemies will perish;
all evildoers will be scattered.
10But You have exalted my horn like that of a wild ox;
with fine oil I have been anointed.
11My eyes see the downfall of my enemies;
my ears hear the wailing of my wicked foes.a
12The righteous will flourish like a palm tree,
and grow like a cedar in Lebanon.
13Planted in the house of the LORD,
they will flourish in the courts of our God.
14In old age they will still bear fruit;
healthy and green they will remain,
15to proclaim, “The LORD is upright; He is my Rock,
and in Him there is no unrighteousness.”
The Davidic Covenant
refers to God’s promises to David through Nathan the prophet and is found in 2 Samuel 7 and later summarized in 1 Chronicles 17:11–14 and 2 Chronicles 6:16.
This is an unconditional covenant made between God and David through which God promises David and Israel that the Messiah (Jesus Christ) would come from the lineage of David and the tribe of Judah and would establish a kingdom that would endure forever. The Davidic Covenant is unconditional because God does not place any conditions of obedience upon its fulfillment. The surety of the promises made rests solely on God’s faithfulness and does not depend at all on David or Israel’s obedience.
The Davidic Covenant centers on several key promises that are made to David. First, God reaffirms the promise of the land that He made in the first two covenants with Israel (the Abrahamic and Mosaic Covenants). This promise is seen in 2 Samuel 7:10, “I will provide a place for my people Israel and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore.” God then promises that David’s son will succeed him as king of Israel and that this son (Solomon) would build the temple. This promise is seen in 2 Samuel 7:12–13, " 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.”
But then the promise continues and expands: “I will establish the throne of his kingdom forever” (verse 13), and “Your house and your kingdom will endure forever before me; your throne will be established forever” (verse 16). What began as a promise that David’s son Solomon would be blessed and build the temple turns into something different—the promise of an everlasting kingdom. Another Son of David would rule forever and build a lasting House. This is a reference to the Messiah, Jesus Christ, called the Son of David in Matthew 21:9.
The promise that David’s “house,” “kingdom,” and “throne” will be established forever is significant because it shows that the Messiah will come from the lineage of David and that He will establish a kingdom from which He will reign. The covenant is summarized by the words “house,” promising a dynasty in the lineage of David; “kingdom,” referring to a people who are governed by a king; “throne,” emphasizing the authority of the king’s rule; and “forever,” emphasizing the eternal and unconditional nature of this promise to David and Israel.
Other references to the Davidic Covenant are found in Jeremiah 23:5; 30:9; Isaiah 9:7; 11:1; Luke 1:32, 69; Acts 13:34; and Revelation 3:7.
In Psalm 23:5, King David says to the Lord, “You prepare a table before me in the presence of my enemies,” portraying his close relationship to God as an honored dinner guest of a generous and capable host. As a gracious host, the Lord attends to David’s every need, showering him with personal care, abundant goodness, protection from his enemies, and eternal blessings.
David had many adversaries, but in the presence of the Lord, seated at His table, they posed no threat because David had guest-rights with the Lord. In the ancient East, a host was obligated to safeguard his visitors from all enemies at all costs.
Psalm 23 begins, “The LORD is my shepherd, I lack nothing.” The psalm’s central theme—that David lacks nothing—is reinforced through every line. The word my underscores the intimacy of David’s up-close relationship with God. David acknowledges that God is always with Him, looking out for his good, even in the darkest “valley of the shadow of death” (verse 4). Even in the most challenging circumstances—“in the presence of my enemies” (verse 5)—David lacks nothing because His God is with him, supplying his every need and looking out for his welfare.
David’s assertion, “You prepare a table before me,” is equivalent to Paul’s declaration, “And my God will meet all your needs according to the riches of his glory in Christ Jesus” (Philippians 4:19). This theme of God’s constant provision and protection echoes in Paul’s prayer for the Ephesians: “I pray that from his glorious, unlimited resources he will empower you with inner strength through his Spirit. Then Christ will make his home in your hearts as you trust in him. Your roots will grow down into God’s love and keep you strong. And may you have the power to understand, as all God’s people should, how wide, how long, how high, and how deep his love is. May you experience the love of Christ, though it is too great to understand fully. Then you will be made complete with all the fullness of life and power that comes from God” (Ephesians 3:16–19, NLT).
When we are invited to someone’s house for dinner, we cannot open the host’s refrigerator and grab whatever we want to eat. We depend on the host to place dinner on the table for us. We wait to be offered food and drink. Thus, the statement, “You prepare a table before me,” highlights David’s dependence on God.
The same God who “spread a table in the wilderness” for the children of Israel by providing daily manna for them to eat (Exodus 16:15; cf. Psalm 78:19) would supply all the provisions and help King David would need. David’s confidence in God dovetails with the encouragement in Hebrews 4:16: “So let us come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it most” (NLT).
God (the Host) welcomes His guest (David) to a feast already prepared and spread out for him on the table. As it was for David, it is for all believers who accept the invitation to dine at the Lord’s table (Isaiah 25:6–9; Matthew 22:1–14; Luke 13:29–30; Revelation 19:9; 21:2–4). Like David, we depend on God to provide our material and physical needs (Psalm 104:27); we lean on Him for understanding and direction in life (Proverbs 3:5–6); we rest in Him through prayer (Philippians 4:6; 1 Peter 5:7); and, most importantly, we depend on God for our salvation (Ephesians 2:8–9).
You prepare a table before me means God’s “divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness” (2 Peter 1:3). Yet it’s not only in this life that God meets our needs. God is our gracious and bountiful benefactor for both our bodies and souls for all time and eternity.
Bless the LORD, O My Soul
Of David.
1 Bless the LORD, O my soul;
all that is within me, bless His holy name.
2Bless the LORD, O my soul,
and do not forget all His kind deeds--
3He who forgives all your iniquities
and heals all your diseases,
4who redeems your life from the Pit
and crowns you with loving devotion and compassion,
5who satisfies you with good things,
so that your youth is renewed like the eagle’s.
6The LORD executes righteousness
and justice for all the oppressed.
7He made known His ways to Moses,
His deeds to the people of Israel.
8The LORD is compassionate and gracious,
slow to anger, abounding in loving devotion.
9He will not always accuse us,
nor harbor His anger forever.
10He has not dealt with us according to our sins
or repaid us according to our iniquities.
11For as high as the heavens are above the earth,
so great is His loving devotion for those who fear Him.
12As far as the east is from the west,
so far has He removed our transgressions from us.
13As a father has compassion on his children,
so the LORD has compassion on those who fear Him.
14For He knows our frame;
He is mindful that we are dust.
15As for man, his days are like grass--
he blooms like a flower of the field;
16when the wind passes over, it vanishes,
and its place remembers it no more.
17But from everlasting to everlasting
the loving devotion of the LORD
extends to those who fear Him,
and His righteousness to their children’s children--
18to those who keep His covenant
and remember to obey His precepts.
19The LORD has established His throne in heaven,
and His kingdom rules over all.
20Bless the LORD, all His angels mighty in strength
who carry out His word,
who hearken to the voice of His command.
21Bless the LORD, all His hosts,
you servants who do His will.
22Bless the LORD, all His works
in all places of His dominion.
Bless the LORD, O my soul!
About a week before His arrest and crucifixion, Jesus went into the temple and cleared it out of “all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves” (Matthew 21:12). Jesus then spoke to the startled crowds: “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves” (verse 13, KJV). The same incident is recorded in Mark 11and Luke 19. John 2 records similar actions of Jesus at the beginning of His ministry.
In speaking of a “house of prayer” and a “den of thieves” (the NIV has “den of robbers”), Jesus cited two passages from the Tanakh. In Isaiah 56:7 God says, “These [faithful foreigners] I will bring to my holy mountain and give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations.” Twice in this verse, God’s temple is called “a house of prayer.” God’s design was for His house in Jerusalem to be a gathering place for worshipers from all nations, a place where prayers would rise like incense from the hearts of the faithful to the presence of the living God.
The phrase den of thieves comes from Jeremiah 7:11, where God says, “Has this house, which bears my Name, become a den of robbers to you? But I have been watching! declares the LORD.” The prophet Jeremiah was rebuking the temple leaders for their abuses. Even as they continued going through the motions of their religion, they were oppressing the needy and violently taking what was not theirs. God saw through their pretense, however, and promised to deal with the thieves in His sanctified house.
Jesus takes these two verses from the Old Testament and applies them to His day. One verse was full of purity and promise: God’s temple would be an inviting house of prayer. The other verse was full of conviction and warning: people had perverted God’s right purposes for their own gain. In the courts of the temple, people were being taken financial advantage of, being cheated through exorbitant exchange rates and being compelled to buy “temple-approved” animals for sacrifice, on the pretext that their own animals were unworthy. Jesus denounced such greedy goings-on and physically put a stop to the corruption. In His righteous indignation, He quoted Isaiah and Jeremiah to show that He had biblical warrant for His actions. What should have been a sanctuary for the righteous had become a refuge for the wicked, and the Son of God was not going to put up with it. God’s design for the temple was that it be a house of prayer, a place to meet with God and worship Him. But when Jesus stepped into its courts, He found not prayer but avarice, extortion, and oppression.
It’s always good to remember the Lord’s purpose for what He makes. Whether it’s the temple, the church, marriage, the family, or life itself, we should follow God’s design and seek to honor Him. Any twisting or perverting of God’s design for selfish purposes will draw the Lord’s righteous anger.
The name Lord of hosts occurs over 200 times in the Old Testament Scriptures. God is first called the “Lord of hosts” in 1 Samuel 1:3. The word Lord, in all capitals, refers to Yahweh, the self-existent, redemptive God. The word hosts is a translation of the Hebrew word sabaoth, meaning “armies”—a reference to any army, spiritual or earthly. The name Lord of hosts emphasizes God’s sovereign control over every power, dominion, force, and realm.
Various translations handle YHWH sabaoth in various ways. The NIV translates the name as “Lord Almighty.” The NLT has “the Lord of Heaven’s Armies.” The NASB has the broader “Lord of armies,” and the NET has the even broader “Lord who rules over all.” The ESV sticks with “the Lord of hosts.”
This name for God first appears at the close of the period of the judges. In the same sentence as “Lord of hosts” is a reference to Shiloh, where the ark of the covenant was being kept (1 Samuel 1:3). The ark symbolized Yahweh’s rulership, among other things, for He sits enthroned above the cherubim (1 Samuel 4:4; Psalm 99:1). Some have suggested that Lord of hosts reaffirms that God is the true Leader of Israel’s armies, in spite of the low spiritual condition of the nation of Israel during the time of the judges. In 1 Samuel 17:45, as part of his pre-fight verbal sparring with Goliath, David invokes this name of God. In doing so, David claims that God is the universal Ruler over every force, whether in heaven or on earth. Goliath is no match for the Lord of hosts.
Soon after David’s defeat of Goliath, Israel would enter the international scene. It was necessary for the nation to realize that Yahweh was King over all—even over the many other nations. This kingship of the Lord of hosts is vividly expressed in Psalm 24:10: “Who is this King of glory? The Lord of hosts, he is the King of glory!” (ESV). He is the glorious King of Israel, and Zechariah 14:9 tells us that He will be King of the world, over all the kingdoms of the earth (cf. Isaiah 37:16).
Eventually, Yahweh of armies will put down all rebellion (Isaiah 24:21–23) and establish His kingdom from Mt. Zion (Isaiah 31:4–5; 34:12). As the Lord of hosts, God is the all-powerful Ruler over the entire universe. All authority is His, and He is on the march with His armies. He alone intervenes to provide victory for His people. He alone brings world peace. At the same time, He is available to hear the prayers of His people (Psalm 80:19). There is no other God like this.
The sovereign Lord of hosts has the grace to always be there for the one who comes to Him through faith in the Lord Jesus Christ. The King of glory, who commands the armies of heaven and who will eventually defeat every enemy arrayed against Him, is none other than Jesus Christ. Jesus is the Lord of hosts (see Revelation 19:11–20).
All relationships take time. A relationship with God, while unlike other relationships in many ways, still follows the rules of other relationships. The Bible is filled with comparisons to help us conceptualize our relationship with God. For example, Christ is depicted as the bridegroom, and the Church is depicted as the bride. Marriage is two joining their lives as one (Genesis 2:24). Such intimacy involves time spent alone with one another. Another relationship is that of father and child. Close parental relationships are those in which children and parents have special “alone time” together. Spending time alone with a loved one provides the opportunity to truly come to know that person. Spending time alone with God is no different. When we’re alone with God, we draw closer to Him and get to know Him in a different way than we do in group settings.
God desires “alone time” with us. He wants a personal relationship with us. He created us as individuals, “knitting” us in the womb (Psalm 139:13). God knows the intimate details of our lives, such as the number of hairs on our heads (Luke 12:7). He knows the sparrows individually, and “you are worth more than many sparrows” (Matthew 10:29, 31). He invites us to come to Him and know Him (Isaiah 1:18; Revelation 22:17; Song of Solomon 4:8). When we desire to know God intimately, we will seek Him early (Psalm 63:1) and spend time with Him. We will be like Mary, sitting at Jesus’ feet listening to His voice (Luke 10:39). We will hunger and thirst for righteousness, and we will be filled (Matthew 5:6).
Perhaps the best reason for us to spend time alone with God is to follow biblical examples. In the Old Testament, we see God call prophets to come to Him alone. Moses met with God alone at the burning bush and then on Mt. Sinai. David, whose many psalms reflect a confident familiarity with God, communed with Him while on the run from Saul (Psalm 57). God’s presence passed by as Elijah was in the cave. In the New Testament, Jesus spent time alone with God (Matthew 14:13; Mark 1:35; Mark 6:45-46; Mark 14:32-34; Luke 4:42; Luke 5:16; Luke 6:12; Luke 9:18; John 6:15). Jesus actually instructed us to pray to God alone at times: “When you pray, go into your room, close the door and pray to your Father, who is unseen” (Matthew 6:6a).
To rely on Jesus as our vine (John 15:1-8), we will need to be directly, intimately connected to Him. Just as a branch is linked directly to the vine and, through the vine, connected to other branches, so we are linked directly to Christ and therefore share in a community. We spend time alone with God and in corporate worship for the best nourishment. Without time alone with God, we will find needs unmet; we will not truly know the abundant life He gives.
Spending time alone with God rids our minds of distraction so that we can focus on Him and hear His Word. Abiding in Him, we enjoy the intimacy to which He calls us and come to truly know Him.
The dictionary definition of self-righteousness is “confidence in one’s own righteousness, especially when smugly moralistic and intolerant of the opinions and behavior of others.” Biblically speaking, self-righteousness, which is related to legalism, is the idea that we can somehow generate within ourselves a righteousness that will be acceptable to God (Romans 3:10). Although any serious Christian would recognize the error of this thought, because of our sin nature, it is a constant temptation to all of us to believe we are, or can be, righteous in and of ourselves. In the New Testament, Jesus and the apostle Paul came down particularly hard on those who attempted to live in self-righteousness.
Jesus’ condemnation of self-righteousness was especially harsh in His treatment of the Jewish leadership of the time. Six times in Matthew 23, Jesus condemns the scribes and Pharisees for rigidly adhering to their legalistic traditions in order to make themselves look better to others. The parable of the Pharisee and the tax collectorwas specifically told by Jesus to “some who trusted in themselves, that they were righteous, and treated others with contempt” (Luke 18:9–14). The Pharisee assumed his acceptance with God based on his own actions, whereas the tax collector recognized that there was nothing in himself that would cause God to approve of him. Over and over again in the Gospels, Jesus clashes with the Pharisees and scribes about true righteousness. At the same time, He spends a great deal of time and energy warning His disciples about the dangers of self-righteousness, making it clear that, without Him, they could do nothing (John 15:5).
Paul’s treatment of self-righteousness is no less scathing than Jesus’ was. He began his great argument in Romans for the grace of God by condemning the Jews’ self-righteous trust in circumcision (Romans 2:17–24). He follows that up in chapter 10, saying that the Jews tried to gain acceptance with God based on their own righteousness, demonstrating ignorance of the true righteousness of God (Romans 10:3). His conclusion is that Christ is the end of the law for righteousness, not man (verse 4).
Paul’s letter to the Galatian church also addressed this issue. These believers were being told that they had to do certain things to be acceptable to God, specifically, to be circumcised. Paul goes so far as to say that this is another gospel and calls those who advocate it “accursed” (Galatians 1:8–9). More tellingly, he tells his readers that, if righteousness could come from their own actions, then Jesus died “for no purpose” (Galatians 2:21), and that righteousness could come “by the law” (Galatians 3:21). Paul’s conclusion about the Galatian believers was that they had been foolish in their attempt to be perfected by the flesh (Galatians 3:1–3).
It would be an understatement to say that every believer is plagued by this attitude. It is in our sin nature to try to do something to merit our salvation. The costly freedom of grace, bought for us by the blood of Jesus with no contribution from us, is difficult for our prideful hearts to understand or appreciate. It is far easier to compare ourselves with one another than it is to recognize that we cannot measure up to the standards of a holy God. However, in Christ we can know true righteousness. In Christ, we can know the forgiveness of sin that comes to us through grace. Because He stood in our place, we benefit from both His sinless life and His sin-bearing death (2 Corinthians 5:21). Because of His sacrifice, we can face our sin and bring it to the cross, rather than try somehow to be good enough for God. Only in the cross can we see the grace that covers all our sin and defeat the constant tendency toward self-righteousness in our hearts.
Matthew, in chapters 24-25, records the Lord’s heart of compassion and love mingled with unwavering holiness. This section of Scripture, including the Parable of the Talents, constitutes final warnings, prophecies, and encouragements to His people Israel prior to His departure. He, who is their Lord, is leaving for an undisclosed period of time. He is delegating to them the responsibility, as stewards, to care for His kingdom. The Parable of the Talents, Matthew 25:14-30, impresses on them the weight of that responsibility and the serious consequences of neglecting to understand and apply His instructions. There is also a message to all mankind.
If the talents are talents of gold, the value of what the master entrusted to the stewards would be immensely high, in the millions of dollars. Since the Lord uses only the term "talents" we must make some assumptions, but it seems reasonable to assume that the owner of the talents, the man traveling into a far country, was a wealthy man. He is entrusting his wealth to three men who become stewards of his money. One receives five talents. Another receives two talents. A third steward receives one talent. Each is given a significant amount of money. These are stewards entrusted with the care of the money. The stewards must know the personality and character of their Lord. He expects them to know Him well enough to apply the spirit as well as the letter of His instructions. Those that do are richly rewarded. The others receive severe judgment. The amount given is based on each steward’s ability. The first two understand the spirit and letter of instructions and the character of their Lord. They both use the resources by "trading" to gain a profit. Each of them makes a 100 percent profit. Fear and mistrust of his Lord motivate the third steward. He buries the money in the earth and returns the original amount. The profitable stewards are praised, given increased responsibilities and invited to enter into the joy of their Lord. The untrusting steward is scolded, rejected, and punished.
The application of this parable must be understood within the context of the message of Matthew 24-25. It is first a message to the people of Israel that will live in the last days before the Lord returns. The statement, in Matthew 24:13, "But he that shall endure unto the end, the same shall be saved," is a key statement. This is the believing remnant that will receive the promise of the kingdom. In Matthew 24:32-34, the Lord states, "Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: So likewise ye, when ye shall see all these things, know that it is near, even at the doors. Verily I say unto you, This generation shall not pass, till all these things be fulfilled." These will be alive when He returns and will have understood and believed their Lord. The application to the people of Israel is graphic and relevant. Those that believe Him will be rewarded in His kingdom. The basis of the reward will be their stewardship of His resources entrusted to them. Those who fear and do not believe will be rejected and judged.
There is also a universal application to all mankind. From the time of the creation of mankind, each individual has been entrusted with resources of time and material wealth. Everything we have comes from God and belongs to Him. We are responsible for using those resources so that they increase in value. As Christians, we have additionally the most valuable resource of all – the Word of God. If we believe and understand Him, and apply His Word as good stewards, we are a blessing to others and the value of what we do multiplies. We are accountable to the Lord for the use of His resources.
Selfishness is that attitude of being concerned with one’s own interests above the interests of others. However, the Bible commands us to “do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Philippians 2:3-4, NASB).
It’s interesting to note in this passage that Paul compares selfishness to “empty conceit”—a term that could be translated “vanity” or “arrogance.” It refers to an overly high opinion of oneself. Selfishness, then, is akin to narcissism.
Selfishness or empty conceit is often expressed by building up oneself while tearing down someone else. It is one of the “works of the flesh” according to Galatians 5:20. It leads to “disorder and every evil practice” (James 3:16). Selfishness caused the children of Israel to “willfully put God to the test by demanding the food they craved” (Psalm 78:18). Selfishness caused the rich young ruler to turn his back on Jesus (Matthew 19:21-22). Selfishness ruins friendships (Proverbs 18:1), hinders prayer (James 4:3), and is the product of earthly wisdom (James 3:13-14).
The opposite of selfishness is also found in Philippians 2: being united with Christ, having tenderness and compassion, and “being like-minded, having the same love, being one in spirit and purpose” (Philippians 2:2).
Combating the sin of selfish ambition requires genuine humility. Unpretentious humility restores and grows relationships. Being humble involves having a true perspective about ourselves in relation to God. “Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you” (Romans 12:3).
Prayer and a love of Scripture are necessary as well. “Turn my heart toward your statutes and not toward selfish gain” (Psalm 119:36). Love covers a multitude of sins, including selfishness. If we are truly “devoted to one another in brotherly love” (Romans 12:10), we cannot be selfish. Having the attitude of Christ is to demonstrate tenderness and compassion for all those we come in contact with.
Another sure cure for selfishness is to know where our treasure is. The Christian holds the things of this world loosely because he is laying up “treasures in heaven” (Matthew 6:19-21). He knows it is “more blessed to give than to receive” (Acts 20:35), and he lives according to the truth that “God loves a cheerful giver” (2 Corinthians 9:7).
Jesus had just finished explaining to the disciples the meaning of the Parable of the Wheat and the Tares, and these two short parables are a continuance of His discussion of the “kingdom of heaven.” He expressed truths about the kingdom in three pairs of parables in Matthew 13: the seed and the sower (vv. 3-23) and the weeds in the field (vv. 24-30); the mustard seed (vv. 31-32) and the leaven (v. 33); and the hidden treasure (v. 44) and the pearl of great price (vv. 45-46).
The similarities of these two short parables make it clear they teach the same lesson—the kingdom of heaven is of inestimable value. Both parables involve a man who sold all he had to possess the kingdom. The treasure and the pearl represent Jesus Christ and the salvation He offers. And while we cannot pay for salvation by selling all our worldly goods, once we have found the prize, we are willing to give up everything to possess it. But what is attained in exchange is so much more valuable that it is comparable to trading an ounce of trash for a ton of diamonds (Philippians 3:7-9).
In both parables, the treasures are hidden, indicating that spiritual truth is missed by many and cannot be found by intelligence or power or worldly wisdom. Matthew 13:11-17 and 1 Corinthians 2:7-8, 14 make it clear that the mysteries of the kingdom are hidden from some who are unable to hear, see, and comprehend these truths. The disobedient reap the natural consequences of their unbelief—spiritual blindness. Those whose eyes are opened by the Spirit do discern spiritual truth, and they, like the men in the parable, understand its great value.
Notice that the merchant stopped seeking pearls when he found the pearl of great price. Eternal life, the incorruptible inheritance, and the love of God through Christ constitute the pearl which, once found, makes further searching unnecessary. Christ fulfills our greatest needs, satisfies our longings, makes us whole and clean before God, calms and quiets our hearts, and gives us hope for the future. The “great price,” of course, is that which was paid by Christ for our redemption. He emptied Himself of His glory, came to earth in the form of a lowly man and shed His precious blood on the cross to pay the penalty for our sins.
n Philippians 2:5, Paul sets Jesus before us as the example of the type of attitude we should have: “Let this mind be in you which was also in Christ Jesus” (NKJV). Or, as the NIV has it, “In your relationships with one another, have the same mindset as Christ Jesus.”
Paul writes his letter to the Philippians to encourage them to rejoice even in difficult circumstances. Paul was in prison, and he encourages the Philippians that, even though he was imprisoned, they should rejoice because God was still working (Philippians 1). The church at Philippi was commendable for several reasons; however, they were also dealing with some disunity (Philippians 4:2). Paul asks them to make his joy complete—to provide him joy even in his difficulty—by “being of the same mind, maintaining the same love, united in spirit, intent on one purpose” (Philippians 2:2). The Philippians could help Paul in his difficult time by simply showing the maturity that they should show in the first place. Paul explains how they can do that. They shouldn’t do anything out of selfishness or pride, but, instead, with humility in their thinking they should consider the other person as more important than themselves (Philippians 2:3). They shouldn’t be simply concerned about their own interests, but also the interests of others (Philippians 2:4). After these exhortations, Paul gives them a supreme example to consider: “Let this mind be in you which was also in Christ Jesus” (Philippians 2:5).
The idea of “Let this mind be in you which was also in Christ Jesus” (Philippians 2:5) is to have the same mindset or thinking that Christ had. Specifically, Paul is talking about how Jesus as God was willing to give up His glory (Philippians 2:6) and to humble Himself to become a man and to die on a cross (Philippians 2:7–8). Jesus gave Himself up as an expression of love and was willing to lower Himself to express that love. He is the supreme example of love and humility—as Jesus Himself put it, no one has greater love than to give his life for another (John 15:13). Paul is challenging his readers to think like that—to be willing to lower themselves for the benefit of the other. That is how they could be of the same mind, maintaining the same love, and intent on one purpose (Philippians 2:2)—by being willing to make their own interests and purposes subservient for the good of the other person.
Humility is a basic and necessary aspect of the Christian life, and we have the perfect model of how to be humble in Jesus Christ. “Let this mind be in you which was also in Christ Jesus” (Philippians 2:5). Further, as James recounted, “God opposes the proud but gives grace to the humble” (James 4:6, ESV). God sees when people respond to Him and to each other with humility, and He is gracious. Peter adds that we should humble ourselves under the mighty hand of God and at the right time He will exalt us (1 Peter 5:6). Any anxieties we might have about the implications of humility we can cast upon Him because He cares for us (1 Peter 5:7). This is one facet of God’s grace for the humble.
Paul challenged Euodia and Syntyche to live in harmony (Philippians 4:2), and that same challenge is applicable for us today. We need to “let this mind be in you which was also in Christ Jesus” and treat each other with humility and honor so that we are valuing each other as God values us and as He intends for us to value each other.
James 4:14
You do not even know what will happen tomorrow! What is your life? You are a mist that appears for a little while and then vanishes.
1 Peter 1:24
For, “All flesh is like grass, and all its glory like the flowers of the field; the grass withers and the flowers fall,
Isaiah 40:6-8
A voice says, “Cry out!” And I asked, “What should I cry out?” “All flesh is like grass, and all its glory like the flowers of the field. / The grass withers and the flowers fall when the breath of the LORD blows on them; indeed, the people are grass. / The grass withers and the flowers fall, but the word of our God stands forever.”
Job 14:1-2
“Man, who is born of woman, is short of days and full of trouble. / Like a flower, he comes forth, then withers away; like a fleeting shadow, he does not endure.
Psalm 90:5-6
You sweep them away in their sleep; they are like the new grass of the morning— / in the morning it springs up new, but by evening it fades and withers.
1 John 2:17
The world is passing away, along with its desires; but whoever does the will of God remains forever.
Matthew 6:30
If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the furnace, will He not much more clothe you, O you of little faith?
Isaiah 51:12
“I, even I, am He who comforts you. Why should you be afraid of mortal man, of a son of man who withers like grass?
Job 8:9
For we were born yesterday and know nothing; our days on earth are but a shadow.
1 Corinthians 7:31
and those who use the things of this world, as if not dependent on them. For this world in its present form is passing away.
2 Corinthians 4:18
So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.
Ecclesiastes 1:4
Generations come and generations go, but the earth remains forever.
Ecclesiastes 6:12
For who knows what is good for a man during the few days in which he passes through his fleeting life like a shadow? Who can tell a man what will come after him under the sun?
Psalm 39:5
You, indeed, have made my days as handbreadths, and my lifetime as nothing before You. Truly each man at his best exists as but a breath. Selah
Psalm 78:39
He remembered that they were but flesh, a passing breeze that does not return.
Psalm 90:5,6
Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up…
Isaiah 40:6-8
The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: …
Isaiah 51:12
I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass;
Job 14:1-3
Man that is born of a woman is of few days, and full of trouble…
Isaiah 28:1,4
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! …
Nahum 1:4
He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth.
Trees are frequently mentioned in the Bible and often have significance as a metaphor.
In Psalm 1:3, a person who steers clear of the ungodly and delights in God’s Word is like “a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither—whatever they do prospers.” Likewise, the book of Jeremiah says that those whose confidence is in the LORD are “like a tree planted by the water that sends out its roots by the stream. It does not fear when heat comes; its leaves are always green. It has no worries in a year of drought and never fails to bear fruit” (Jeremiah 17:8).
To be like a tree planted by streams of water is to be one who has a regular supply of nourishment and refreshment. Plants growing near water are easily sustained and can thrive. Water is the ultimate source of life for a tree, so to be planted by water is to have a regular supply of life itself. This means that a tree planted by the water will grow to be strong and sturdy and have a good root system. Also, such a tree will consistently bear fruit, which is one of its primary purposes. Finally, the well-watered tree has the ability to provide shade (and therefore rest) to anyone who is in need.
The simile of a thriving tree is used elsewhere to picture the godly person:
“The righteous will flourish like a palm tree,
they will grow like a cedar of Lebanon;
planted in the house of the Lord,
they will flourish in the courts of our God.
They will still bear fruit in old age,
they will stay fresh and green,
proclaiming, ‘The Lord is upright;
he is my Rock, and there is no wickedness in him’”
(Psalm 92:12–15)
When we delight in and meditate on the Word of God (i.e., the Bible), as the blessed man does in Psalm 1, we, too, will be like a tree planted by streams of water. We will be firmly rooted, and Jesus, our ultimate source of life, will bring nourishment and refreshment. We will regularly bear fruit, as Galatians 5:22–23 teaches. And we, as a tree planted by streams of water, will provide shade and rest to others who are burdened or are in need (Galatians 6:2, 10).
Jesus said, “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easyand my burden is light” (Matthew 11:28–30). It is in giving our burdens to Jesus that we find true rest and, as a result, true strength. As the tree planted by streams of water “does not fear when heat comes” (Jeremiah17:8), so does the one rooted in Jesus have peace when troubles or trials come.
As the leaves of the tree planted by streams of water are always green, so will the one “rooted and grounded in love” always be alive (Ephesians 3:17, ESV).
But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit” (2 Corinthians 3:18, NASB).
With those few words—“from glory to glory”—Paul sums up our entire Christian life, from redemption and sanctification on earth, to our glorious eternal welcome into heaven. There is a great deal of content packed into those few words. It’s all so important that Paul labors at great length, from 2 Corinthians 2:14 through the end of chapter 5, to open his readers’ eyes to a great truth. Let’s see why that truth matters so much.
The same Greek word for “glory” is used twice in the phrase from glory to glory, yet each usage refers to something different. The first “glory” is that of the Old Covenant—the Law of Moses—while the second is that of the New Covenant, the gospel of Jesus Christ. Both have astonishing splendor.
The Old Covenant was given to Moses directly from God, written by God’s own finger (Exodus 31:18). That root of our Christian faith is glorious indeed; it’s the glory we’re coming “from.” Yet the New Covenant, the glory we’re going “to,” far surpasses that of the Old.
The transformation is from the glory of the Law. Like the stone it was written on, the Law was inflexible and absolute, applying to all Israelites without much regard for individual circumstances (Hebrews 10:28). Though holy, good, and righteous in itself (Romans 7:12), the Law was, for us sinners, the letter that kills us (2 Corinthians 3:6). The Law was an external force to control behavior. In addition, stone, despite its strength, is earthly and will eventually wear away. The Law was merely a temporary guardian (Galatians 3:23–25) until something better came along.
The transformation is to the glory of the New Covenant, which far surpasses the Old in every way. It forgives us of our sin and gives us sinners life (John 6:63). It is written on believers’ hearts by the Holy Spirit (Jeremiah 31:33; 2 Corinthians 3:3), so our obedience to God springs up from within us by God-given desires rather than by threats of legal punishment. In place of a cold set of writings as a guide for pleasing God, we now have Father, Son and Holy Spirit making their home with us, fellowshipping in loving intimacy, teaching us everything we must know and do (John 14:23; 16:13). That position in Christ is as permanent, eternal, and spiritual as God Himself, rather than temporary and earthly.
Paul is intent on directing Christians to focus on the spiritual glory of the New Covenant rather than the physical glory of the Old, as many Jews in his day refused to do. He compared the two types of glory by recalling how Moses absorbed and reflected God’s glory for a time after being in his presence (2 Corinthians 3:7–11, 13; cf. Exodus 34:29–35). Though Moses’ glow had a spiritual cause, there was nothing spiritual about the effect—any person, regardless of his relationship with God, could see the glow on Moses’ face, which he covered with a veil.
Not so the glory of the New Covenant. That can be seen only with a believer’s spiritual eyes—what Paul is doing his best to open, so that we discern the gospel’s glory. So he writes, “For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ” (2 Corinthians 4:6).
But, as we move from glory to glory, there’s something even more important about the glory of the New Covenant that Christians must understand: its supernatural power to transform us. And that brings us to God’s ultimate purpose and destination for every believer, to transform us into the image of His own beloved Son (2 Corinthians 3:18; Romans 8:28–30; Philippians 3:20–21).
Before he finishes with the topic of being transformed from glory to glory, Paul presents yet one more astonishing claim: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Corinthians 5:17).
This is the invitation the Lord makes to all Christians, to have our lives radically transformed here and now, by opening our eyes to see the glorious journey He is taking us on “from glory to glory.”
In selecting a team, the criteria used often include a person’s abilities, status, and history of success. However, the world’s measure of success is different from God’s. God does not require intelligence, ability, power, or status to become a believer. Those who come to Christ are on His “team” by grace through faith (Ephesians 2:8–9). In fact, God chooses the foolish things to confound the wise, or, as rendered in the NIV, He “chose the foolish things of the world to shame the wise” (1 Corinthians 1:27).
Previously, Paul reminded the Corinthian believers that the message of the cross unites them (1 Corinthians 1:10–17). Trusting in Jesus’ death and resurrection for the forgiveness of sins brings all believers into the same family, the same team. No other external qualifier—status, wealth, intellect, nobility, fame, or anything else—defines us. Everything else becomes secondary to our status in Christ: “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). “The message of the cross is foolishness to those who are perishing” (1 Corinthians 1:18), but God, in His infinite wisdom, chooses the foolish things to confound the wise.
While the message of the gospel appears foolish to the world, “to us who are being saved it is the power of God” (1 Corinthians 1:18). The unbelieving world sees Christ’s death on the cross as foolish, seeing it as a sign of weakness or a proof of criminality; however, this is where God chooses the foolish things to confound the wise. It is through the death of Christ that we have forgiveness of sin and life eternal. This gospel message is simple enough that a child can understand it. In Matthew 11:25, Jesus praises the Father because He has “hidden these things from the wise and learned, and revealed them to little children.” God’s truth is not foolish; it is of infinite value and brings life for all who believe.
God’s plan of salvation is so simple, so surprising, that the learned of this world often miss it. Salvation does not come through mankind’s ability to reason; we cannot think our way to heaven: “Where does this leave the philosophers, the scholars, and the world’s brilliant debaters? God has made the wisdom of this world look foolish. Since God in his wisdom saw to it that the world would never know him through human wisdom, he has used our foolish preaching to save those who believe” (1 Corinthians 1:20–21, NLT).
Not only does the message of God seem foolish to the unbelieving world, but so do the people of God: “Consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise” (1 Corinthians 1:26–27, ESV).
Scripture exhorts us not to be wise in our own eyes (Proverbs 3:7). Rather, we should humbly submit ourselves to the Lord and His truth. We may appear foolish to the world, but this is the path to true wisdom (Proverbs 1:7; 9:10). “God has selected [for His purpose] the foolish things of the world to shame the wise [revealing their ignorance]” (1 Corinthians 1:27, AMP). God uses foolish things and foolish people to confound the wise—at least those who think they are wise.
“The wisdom of this world is foolishness in God’s sight. The Lord knows that the thoughts of the wise are futile” (1 Corinthians 3:19–20). There is a difference between worldly wisdom and godly wisdom (James 3:13–17). Worldly wisdom is characterized by pleasing oneself or following what one thinks is best in his own estimation. Worldly wisdom is not at all concerned about honoring God. To the world, believers are foolish and weak. Yet God indeed uses the foolish things of the world to confound the wise and the weak things to shame the strong. A person is not saved by following worldly wisdom but by trusting in what seems foolish to the world (1 Corinthians 1:20–21).
God uses the foolish things to confound the wise; i.e., He uses what the world deems foolish to show that the so-called wisdom of the world is not all it is cracked up to be. God’s wisdom through salvation is available to all: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16). By God’s grace, all who humble themselves and trust in Him will receive the wisdom that lasts for all eternity.
Psalm 119 is an epic poetic composition paying homage to the Word of God. The psalmist marvels at the excellencies and perfections of God’s Word, including its timeless, unlimited, and infinite nature. In Psalm 119:89, he observes, “Forever, O LORD, Your word is settled in heaven” (NKJV), punctuating the fact that God’s Word is eternal.
In Psalm 119:152, the psalmist testifies, “Long ago I learned from your statutes that you established them to last forever.” Fast forward to the time of Jesus, and the Lord Himself bears witness, “Heaven and earth will pass away, but my words will never pass away” (Matthew 24:35). The Word of God is eternal—it “endures forever” (1 Peter 1:25).
Besides “Your word is settled in heaven” (NKJV), other possible translations are “Your word . . . stands firm in the heavens” (NIV), “Your word is firmly fixed in the heavens” (ESV), and “Your word is established in heaven forever” (GW). The term settled means “established, to be positioned” and carries the idea of absolute stability. God’s Word is eternal, and it is absolutely and perpetually immutable: “The grass withers and the flowers fall, but the word of our God stands forever” (Isaiah 40:8).
Human words may fail, but believers can count on God’s Word. Every single word of the Lord is flawlessly accurate and truthful (Proverbs 30:5). His Word was living, active, and relevant in ages past, still is today, and always will be (Isaiah 55:11; Hebrews 4:12).
By His Word, God spoke the heavens and the earth into existence (Genesis 1:1–31; Psalm 33:6; 2 Peter 3:5). God’s Word gave life and sustenance to His people in the past (Deuteronomy 8:3; 30:14–16). Moses told the Israelites that the Lord’s instructions were “not empty words—they are your life! By obeying them you will enjoy a long life in the land you will occupy when you cross the Jordan River” (Deuteronomy 32:47, NLT).
The Word of God still gives life today (Matthew 4:4; John 6:63; Hebrews 1:3; James 1:21). Christians are made alive spiritually and eternally “through the living and enduring Word of God” (1 Peter 1:23).
Your word is settled in heaven also communicates the boundless, unlimited nature of the Word of God. The psalmist reflects, “I have seen a limit to all perfection, but Your command is without limit” (Psalm 119:96, HCSB). God’s Word is not confined but reaches far and wide through space and time, penetrating earthly spheres and accessing heavenly realms. The Bible tells us that God watches over His Word to ensure that His plans are carried out (Jeremiah 1:12). His Word is so settled in heaven and stable on earth that it always accomplishes its goal (Isaiah 55:11).
“The very essence of your words is truth; all your just regulations will stand forever,” informs the psalmist (Psalm 119:160, NLT). God’s Holy Word is settled in heaven because it is truth (John 17:17). As God’s perfect gift to us, it cannot be changed. James explains, “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change” (James 1:17, ESV). God has spoken, and God’s Word is eternal, fixed, established, and settled in heaven forever.
The birth of Jesus Christ is one of the most glorious events in the Bible, and its celebration at Christmas is an important event in the church year. When Gabriel announced to Mary that she would give birth to a son, the angel shared a profound detail about the child’s future. Echoing a promise made by God centuries earlier, Gabriel declared, “The Lord God will give him the throne of his father David” (Luke 1:32). The throne of David that Gabriel refers to is Jesus’ authority over the messianic kingdom. Scripture promises that Jesus will reign over the whole earth and bring peace (Matthew 25:31).
Gabriel’s declaration that Jesus would inherit David’s throne is a repetition of God’s promise about the Messiah’s reign. David was a man after God’s own heart (Acts 13:22). God made a covenant with him in 2 Samuel 7. God promised that David’s son (Solomon) would succeed him as king of Israel and build the temple:
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. (2 Samuel 7:12–13).
But then God expands the promise regarding David’s throne:
• “I will establish the throne of his kingdom forever”
(2 Samuel 7:13).
• “Your house and your kingdom will endure forever before me; your throne will be established forever”
(2 Samuel 7:16).
• “I will be his father, and he will be my son. I will never take my love away from him, as I took it away from your predecessor. I will set him over my house and my kingdom forever; his throne will be established forever”
(1 Chronicles 17:13–14).
What began as a promise of blessing on David’s son Solomon turns into something more—the promise of an everlasting kingdom. Another Son of David would rule on David’s throne, and His reign would last forever. This is a reference to the Messiah, and Son of David is one of His titles. The angel speaking to Mary said that her son, Jesus, would be the one to fulfill that prophecy. Jesus is called the Son of David in Matthew 21:9.
Building on the promises God made to David and Solomon, Psalm 89 provides important insights into the eternal nature of David’s throne. The psalmist writes, “I have made a covenant with my chosen one; I have sworn to David my servant: ‘I will establish your offspring forever and build your throne for all generations’” (Psalm 89:3–4). Later in the same psalm, God further emphasizes this promise: “And I will appoint him to be my firstborn, the most exalted of the kings of the earth. I will maintain my love to him forever, and my covenant with him will never fail. I will establish his line forever, his throne as long as the heavens endure” (Psalm 89:28–29).
The first verse in the New Testament introduces Jesus as being of David’s lineage: “This is the genealogy of Jesus the Messiah the son of David, the son of Abraham” (Matthew 1:1; cf. Luke 3:31). The genealogies of Jesus in Matthew and Luke thus go beyond providing historical details. They affirm that, in Jesus, God fulfilled His promise to send a Messiah who would establish an eternal kingdom.
Jesus’ fulfillment of God’s promise to David is also found in the apostles’ preaching. For instance, Peter preached, “Fellow Israelites, I can tell you confidently that the patriarch David died and was buried, and his tomb is here to this day. But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne” (Acts 2:29–30). This declaration highlights how the apostles viewed Jesus as the one who will establish the eternal reign promised to David.
Paul also emphasized the importance of Jesus’ lineage, identifying Him as “a descendant of David” (Romans 1:3). He reiterated this connection in this concise summary of the gospel: “Remember Jesus Christ, raised from the dead, descended from David. This is my gospel, for which I am suffering even to the point of being chained like a criminal” (2 Timothy 2:8–9).
Jesus Himself emphasized His prophetic connection to David, declaring, “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). With these words, Jesus affirmed that He is the fulfillment of God’s promise to David.
We believe in the literal fulfillment of the prophecies concerning Jesus and David’s throne. Just as David ruled on a physical throne in physical location over God’s people, Jesus will one day sit on a literal throne in Zion to rule the earth in perfect righteousness:
“I have installed my king on Zion, my holy mountain” (Psalm 2:6).
“He will proclaim peace to the nations. His rule will extend from sea to sea and from the River to the ends of the earth” (Zechariah 9:10).
“He will judge between the nations and will settle disputes for many peoples. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore” (Isaiah 2:4).
“Of the greatness of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever” (Isaiah 9:7).
Jesus is coming again, and He will sit on David’s throne when He inaugurates the messianic kingdom. Maranatha! “Even so, come, Lord Jesus!” (Revelation 22:20, NKJV).
And Jesus said unto them,
“See ye not all these things? Verily I say unto you, there shall not be left here one stone upon another that shall not be thrown down.”
In the Gospel of John, Jesus makes seven statements beginning with the words I am. Each of these “I am” proclamations furthers our understanding of Jesus’ ministry in the world.
They also link Jesus to the Old Testament revelation of God.
In the Old Testament, God revealed His name to Moses:
“I AM WHO I AM.
This is what you are to say to the Israelites: ‘I AM has sent me to you’” (Exodus 3:14). Thus, in Judaism, “I AM” is unquestionably understood as a name for God. Whenever Jesus made an “I am” statement in which He claimed attributes of deity, He was identifying Himself as God.
Here are the seven metaphorical “I am” statements found
in John’s gospel
“I am the bread of life” (John 6:35, 41, 48, 51). In this chapter, Jesus establishes a pattern that continues through John’s gospel—Jesus makes a statement about who He is, and He backs it up with something He does. In this case, Jesus states that He is the bread of life just after He had fed the 5,000 in the wilderness. At the same time, He contrasts what He can do with what Moses had done for their ancestors: “Your ancestors ate the manna in the wilderness, yet they died. But here is the bread that comes down from heaven, which anyone may eat and not die” (verses 49–50).
“I am the light of the world” (John 8:12; 9:5). This second of Jesus’ “I am” statements in John’s gospel comes right before He heals a man born blind. Jesus not only says He is the light; He proves it. Jesus’ words and actions echo Genesis 1:3, “And God said, ‘Let there be light,’ and there was light.”
“I am the door” (John 10:7 and 9, ESV). This “I am” statement stresses that no one can enter the kingdom of heaven by any other means than Christ Himself. Jesus’ words in this passage are couched in the imagery of a sheepfold. He is the one and only way to enter the fold. “Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber” (verse 1, ESV).
“I am the good shepherd” (John 10:11, 14). With this “I am” statement, Jesus portrays His great love and care. He is the One who willingly protects His flock even to the point of death (verses 11 and 15). When Jesus called Himself the good shepherd, He unmistakably took for Himself one of God’s titles in the Old Testament: “The Lord is my shepherd” (Psalm 23:1).
“I am the resurrection and the life” (John 11:25). Jesus made this “I am” statement immediately before raising Lazarus from the dead. Again, we see that Jesus’ teaching was not just empty talk; when He made a claim, He substantiated it with action. He holds “the keys of death and the grave” (Revelation 1:18, NLT). In raising Lazarus from the dead, Jesus showed how He can fulfill Yahweh’s promise to ancient Israel: “[God’s] dead shall live; their bodies shall rise” (Isaiah 26:19, ESV). Apart from Jesus, there is neither resurrection nor eternal life.
“I am the way and the truth and the life” (John 14:6). This powerful “I am” statement of Christ’s is packed with meaning. Jesus is not merely one way among many ways to God; He is the only way. Scripture said that “The very essence of [God’s] words is truth” (Psalm 119:160, NLT), and here is Jesus proclaiming that He is the truth—confirming His identity as the Word of God (see John 1:1, 14). And Jesus alone is the source of life; He is the Creator and Sustainer of all life and the Giver of eternal life.
“I am the true vine” (John 15:1, 5). The final metaphorical “I am” statement in the Gospel of John emphasizes the sustaining power of Christ. We are the branches, and He is the vine. Just as a branch cannot bear fruit unless it is joined in vital union with the vine, only those who are joined to Christ and receive their power from Him produce fruit in the Christian life.
There are two more “I am” statements of Jesus in the Gospel of John. These are not metaphors; rather, they are declarations of God’s name, as applied by Jesus to Himself. The first instance comes as Jesus responds to a complaint by the Pharisees. “I tell you the truth,” Jesus says, “before Abraham was born, I am!” (John 8:58, NLT). The verbs Jesus uses are in stark contrast with each other: Abraham was, but I am. There is no doubt that the Jews understood Jesus’ claim to be the eternal God incarnate, because they took up stones to kill Him (verse 59).
The second instance of Jesus applying to Himself the name I AM comes in the Garden of Gethsemane. When the mob came to arrest Jesus, He asked them whom they sought. They said, “Jesus of Nazareth,” and Jesus replied, “I am he” (John 18:4–5). Then something strange happened: “When Jesus said, ‘I am he,’ they drew back and fell to the ground” (verse 6). Perhaps explaining the mob’s reaction is the fact that the word he has been provided by our English translators. Jesus simply said, “I am.” Applying God’s covenant name to Himself, Jesus demonstrated His power over His foes and showed that His surrender to them was entirely voluntary (see John 10:17–18; 19:11).
Jesus is described as the author and perfecter, or finisher, of our faith in Hebrews 12:2. An author is an originator or creator, as of a theory or plan. The Greek word translated “author” in Hebrews 12:2 can also mean “captain,” “chief leader” or “prince.” Acts 3:15uses the same word: “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (KJV), while the NIV and ESV use the word “author” instead of “prince.” From this we can deduce that Christ is the originator of our faith in that He begins it, as well as the captain and prince or our faith. This indicates that Jesus controls our faith, steers it as a captain steers a ship, and presides over it and cares for it as a monarch presides over and cares for his people.
The Greek word translated “perfecter” in Hebrews 12:2 appears only this one time in the New Testament. It means literally “completer” or “finisher” and speaks of bringing something to its conclusion. Putting the two words together, we see that Jesus, as God, both creates and sustains our faith. We know that saving faith is a gift from God, not something we come up with on our own (Ephesians 2:8-9), and that gift comes from Christ, its creator. He is also the sustainer of our faith, meaning that true saving faith cannot be lost, taken away or given away. This is a source of great comfort to believers, especially in times of doubt and spiritual struggles. Christ has created our faith and He will watch over it, care for it, and sustain it.
It is important for us to understand that God in Christ is not only the creator and sustainer of our saving faith, but He is also the sustainer of our daily walk and the finisher of our spiritual journey. For if God in Christ is not the author of our new life, and if Christ is not the finisher and perfecter of our faith through the Holy Spirit’s indwelling power, then we are neither born again nor are we a true follower of Christ. “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Philippians 1:6; Ephesians 1:13-14).
The phrase “holy, holy, holy” appears twice in the Bible, once in the Old Testament (Isaiah 6:3) and once in the New (Revelation 4:8). Both times, the phrase is spoken or sung by heavenly creatures, and both times it occurs in the vision of a man who was transported to the throne of God: first by the prophet Isaiah and then by the apostle John. Before addressing the three-fold repetition of God’s holiness, it’s important to understand what exactly is meant by God’s holiness.
The holiness of God is the most difficult of all God’s attributes to explain, partly because it is one of His essential attributes that is not shared, inherently, by man. We are created in God’s image, and we can share many of His attributes, to a much lesser extent, of course—love, mercy, faithfulness, etc. But some of God’s attributes, such as omnipresence, omniscience, and omnipotence, will never be shared by created beings. Similarly, holiness is not something that we will possess as an inherent part of our nature; we only become holy in relationship to Christ. It is an imputed holiness. Only in Christ do we “become the righteousness of God” (2 Corinthians 5:21). God’s holiness is what separates Him from all other beings, what makes Him separate and distinct from everything else. God’s holiness is more than just His perfection or sinless purity; it is the essence of His “other-ness,” His transcendence. God’s holiness embodies the mystery of His awesomeness and causes us to gaze in wonder at Him as we begin to comprehend just a little of His majesty.
Isaiah was a firsthand witness of God’s holiness in his vision described in Isaiah 6. Even though Isaiah was a prophet of God and a righteous man, his reaction to the vision of God’s holiness was to be aware of his own sinfulness and to despair for his life (Isaiah 6:5). Even the angels in God’s presence, those who were crying, “Holy, holy, holy is the LORD Almighty,” covered their faces and feet with four of their six wings. Covering the face and feet no doubt denotes the reverence and awe inspired by the immediate presence of God (Exodus 3:4–5). The seraphim stood covered, as if concealing themselves as much as possible, in recognition of their unworthiness in the presence of the Holy One. And if the pure and holy seraphim exhibit such reverence in the presence of the Lord, with what profound awe should we, polluted and sinful creatures, presume to draw near to Him! The reverence shown to God by the angels should remind us of our own presumption when we rush thoughtlessly and irreverently into His presence, as we often do because we do not understand His holiness.
John’s vision of the throne of God in Revelation 4 was similar to that of Isaiah. Again, there were living creatures around the throne crying, “Holy, holy, holy is the Lord God Almighty” (Revelation 4:8) in reverence and awe of the Holy One. John goes on to describe these creatures giving glory and honor and reverence to God continually around His throne. Interestingly, John’s reaction to the vision of God in His throne is different from Isaiah’s. There is no record of John falling down in terror and awareness of his own sinful state, perhaps because John had already encountered the risen Christ at the beginning of his vision (Revelation 1:17). Christ had placed His hand upon John and told him not to be afraid. In the same way, we can approach the throne of grace if we have the hand of Christ upon us in the form of His righteousness, exchanged for our sin at the cross (2 Corinthians 5:21).
But why the three-fold repetition “holy, holy, holy” (called the trihagion)? The repetition of a name or an expression three times was quite common among the Jews. In Jeremiah 7:4, the Jews are represented by the prophet as saying, “The temple of the Lord” three times, expressing their intense confidence in their own worship, even though it was hypocritical and corrupt. Jeremiah 22:29, Ezekiel 21:27, and 2 Samuel 18:33 contain similar three-fold expressions of intensity. Therefore, when the angels around the throne call or cry to one another, “Holy, holy, holy,” they are expressing with force and passion the truth of the supreme holiness of God, that essential characteristic which expresses His awesome and majestic nature.
In addition, the trihagion expresses the triune nature of God, the three Persons of the Godhead, each equal in holiness and majesty. Jesus Christ is the Holy One who would not “see decay” in the grave, but would be resurrected to be exalted at the right hand of God (Acts 2:26; 13:33-35). Jesus is the “Holy and Righteous One” (Acts 3:14) whose death on the cross allows us to stand before the throne of our holy God unashamed. The third Person of the trinity—the Holy Spirit—by His very name denotes the importance of holiness in the essence of the Godhead.
Finally, the two visions of the angels around the throne crying, “Holy, holy, holy,” clearly indicates that God is the same in both testaments. Often we think of the God of the Old Testament as a God of wrath and the God of the New Testament as a God of love. But Isaiah and John present a unified picture of our holy, majestic, awesome God who does not change (Malachi 3:6), who is the same yesterday, today and forever (Hebrews 13:8), and “with whom is no variableness nor shadow of turning” (James 1:17). God’s holiness is eternal, just as He is eternal.
Reverence is honor and respect that is deeply felt and outwardly demonstrated. Because of the Lord God’s awesome power and majesty, He is deserving of the highest level of reverence (Leviticus 19:30). The Bible records reverence as the automatic response of everyone who encounters the awesome grandeur of the Lord God Almighty (Numbers 20:6; Judges 13:20; 1 Chronicles 21:16).
The idea of reverence for God started with God. In the Old Testament, God taught the Israelites how to show proper reverence by giving them hundreds of laws related to purity, holiness, and worship (Deuteronomy 5). Sinful humanity does not know how to worship a holy God with reverence and awe, so He spelled it out for us. His presence dwelt with Israel in the Ark of the Covenant, and they were not to touch it as a matter of reverence. The Holy of Holies inside the tabernacle also required the highest level of reverence (Leviticus 16:2). Whoever disobeyed God’s command about entering the Holy of Holies died instantly (Leviticus 22:9; Numbers 4:20; 1 Chronicles 13:9–10). The purpose of such strict rules was to define holiness and impress upon mankind the necessity for reverence in the presence the Lord. God is not to be trifled with.
In New Testament Christianity, reverence for God is demonstrated by our willingness to voluntarily die to self and obey His commands (Galatians 2:20; 5:13; James 2:12). Jesus reminded us that we must properly reverence God. He taught the disciples to begin their prayers with “Our Father, who is in heaven, hallowed be your name” (Matthew 6:9–13). Hallowed means “set apart as holy.” We are to treat the name of God with reverence. It is common to hear people, even professing Christians, use God’s name as an exclamation. OMG is tossed about as though it was of no more significance than the word wow. We may not intend to be irreverent, but when we invoke His name in casual chatter, we are being just that.
Another way we demonstrate reverence for God is by the way we live. Those with a right understanding of God’s nature also understand His wrath. We show reverence by taking seriously His hatred of sin and the coming judgment on those who refuse to repent (Colossians 3:6; Romans 1:18). We pursue holiness because He is holy (1 Peter 1:15–16). Reverent people desire “to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age” (Titus 2:12).
We show reverence for God by learning how to truly worship Him. Jesus said that the Father is seeking people who will learn to worship Him “in spirit and in truth” (John 4:24). True worship is not about our favorite song. It is not confined to an emotional experience and is not synonymous with tingly feelings. True worship is a lifestyle. We worship in spirit when our hearts are abandoned before Lord, willing to obey everything He has said. We worship in truth when our minds are engaged and filled with the biblical understanding of God’s nature. To worship God is to know Him and to serve Him. To worship Him the way He deserves to be worshiped, we must align our hearts with His and seek to obey Him (see Luke 6:46).
Reverence for God is a quality missing in much of what masquerades as Christianity today. Instead of the kind of reverence we see demonstrated throughout the Bible, modern Christianity has adopted a “Jesus-is-my-buddy” attitude that grossly downplays the holiness, power, and righteous wrath of the Sovereign Creator. Reverence does not refer to God as “The Big Guy in the Sky” or “The Man Upstairs.” Once we truly know who God is, we reverence Him in our hearts. Even the thief on the cross, after he realized who Jesus was, rebuked the other thief for his irreverence: “Don’t you fear God?” he said to the other thief; then he turned to Jesus and honored Him as the King (Luke 23:40–42).
Human beings were created to worship God, so reverence is the natural response of a heart that has been transformed by the Holy Spirit. The more we grow in knowledge and understanding, the more reverence we feel toward Him. Proper reverence is not the same as stiff, religious formality. The gift of Jesus to us was God’s invitation to draw near (James 4:8; John 14:9). However, familiarity with God should not breed contempt, but greater reverence.
David’s worship, centered on bringing the Ark of the Covenant to Jerusalem, was marked by extravagant joy, dance, and song, symbolizing the return of God's presence
. He established a new era of praise, featuring music and thanksgiving as key elements of worship. The song of praise he commissioned upon the Ark's arrival is recorded in 1 Chronicles 16:8-36.
- 1 Chronicles 16:8-36: David composed a song of thanks for the Levites to sing when the Ark was placed in its tent, including phrases like "Give praise to the Lord, proclaim his name".
- Bringing Back the Ark: Modern worshipers, including David & Nicole Binion ft. William McDowell, have produced songs celebrating this event.
- "David's Dance": Songs, such as those featured in the "CELEBRATING THE ARK OF THE COVENANT | BIBLE SONG" video, celebrate his unrestrained joy and worshipful movement, described as "Mitzacheq" (dancing/rejoicing).
- 2 Samuel 22: Known as David’s Song of Praise, it highlights God as a savior and defender.
- David’s Harp and the Lion’s Roar: Modern songs reflect on the blend of intimate worship and bold declaration.
- Extravagant Worship: David "danced before the Lord with all his might" (2 Samuel 6:14), setting a precedent for worshiping with freedom and without restraint.
- Presence-Focused: The Ark represented God's presence, and its journey marked a shift in Israel's worship to include musical worship and joyous celebrations.
- Ascribing Worth: David emphasized "worshiping the Lord in the splendor of his holiness"
Apostasy, from the Greek word apostasia, means “a total desertion of, or departure from, one’s faith, principles, or party”; in theology, “a total abandonment of the Christian faith” (The Century Dictionary, vol. I, p. 265). It is a turning away from God, a rejection of core doctrine, and a separation from the people of God. The apostles addressed apostasy in the early church, and the battle against apostasy has continued through the years. Today, sadly, some still choose to totally abandon their Christian faith.
Apostasy often shows up in the Old Testament. Every time Israel fell into idolatry, it was an example of apostasy (see Judges 2:11–13). In the New Testament, onetime followers of Jesus turned their backs on Him (John 6:66). Demas, “because he loved this world,” deserted Paul (2 Timothy 4:10). The Bible often warns against apostasy (e.g., 1 Timothy 4:1; Hebrews 3:12; 10:35–38; and 2 Peter 2:15).
Christians should understand how to recognize apostasy and apostate teachers, and they should consider apostate teaching to be spiritually dangerous.
Recognizing Apostasy
Apostasy comes in two forms. One is a falling away from key biblical doctrines into heretical teachings that claim to be the “real” Christian doctrine. The second is a complete renunciation of the Christian faith, which results in a full abandonment of Christ.
The second form of apostasy often begins with the first. A heretical belief takes root and grows until it pollutes all aspects of a person’s faith, and that can lead to a complete abandonment of Christianity.
In 2010, Daniel Dennett and Linda LaScola published a study called “Preachers Who Are Not Believers.” Dennett and LaScola’s work chronicled five different preachers who over time were presented with and accepted heretical teachings and now have completely departed from the faith (Evolutionary Psychology, Vol. 8(1), 2010). These pastors ended up being either pantheists or clandestine atheists. One of the most disturbing findings of the study is that these preachers maintained their pastoral positions. They led their churches, but their congregations were unaware of the true spiritual state of the preacher in the pulpit.
A. W. Tozer wrote, “So skilled is error at imitating truth, that the two are constantly being mistaken for each another. It takes a sharp eye these days to know which brother is Cain and which is Abel” (That Incredible Christian, Bailey, A., ed., Moody, 2008, ch. 14, p. 53). The discerning believer—and we all must be discerning—can spot doctrines that depart from the truth.
A crucial doctrine that cannot be compromised concerns the person and work of Jesus Christ: “Who is the liar? It is whoever denies that Jesus is the Christ. Such a person is the antichrist—denying the Father and the Son” (1 John 2:22). In other words, Jesus Christ and His work of redemption are of utmost importance; anyone who denies Jesus’ deity or humanity or who downplays Jesus’ sacrificial death is teaching falsehood.
Apostasy can be recognized as a departure from Jesus’ clear teaching in the Gospels: “Anyone who goes too far and does not remain in the teaching of Christ, does not have God; the one who remains in the teaching has both the Father and the Son” (2 John 1:9, NASB).
The elements of the gospel are another litmus test in identifying apostasy. Paul defines the gospel as the good news concerning Jesus’ death for our sins and His bodily resurrection (1 Corinthians 15:1–4). As nice as they sound, the statements “God loves you,” “God wants us to feed the hungry,” and “God wants you to be wealthy” are not the complete message of the gospel. Paul warns against those who “pervert the gospel of Christ” through the addition of law-keeping as a requirement (Galatians 1:7). No one, not even the greatest preacher, has the right to change the message of the gospel. “If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!” (Galatians 1:9).
Recognizing Apostates
Jude was the half-brother of Jesus and a leader in the early church. In his New Testament letter, he outlines how to recognize apostasy and strongly urges those in the body of Christ to “contend earnestly for the faith” (Jude 1:3, NKJV). The Greek verb translated “contend earnestly” is the source of our word agonize. It is in the present infinitive form, which means that the struggle will be continuous. So, we should expect that false teachers will put up a constant fight against the truth, and we should take it seriously. Every Christian is called to this fight, not just church leaders, so all believers should sharpen their discernment skills to recognize and combat apostasy in their midst.
Jude highlights the reason we must contend for the faith: “For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ” (Jude 1:4, ESV). In this one verse, Jude reveals three traits of apostate teachers:
1. Apostates are subtle in their approach. They have “secretly slipped in” to infiltrate the church. The Greek word literally means “slipped in sideways; came in stealthily; sneaked in.” Compare this with Paul’s description of false apostles as “deceitful” men who “masquerade as servants of righteousness” (2 Corinthians 11:13–15). It is rare that apostasy begins in an overt and easily detectable manner; instead, it starts as a small, seemingly insignificant alteration of the truth.
2. Apostates are ungodly in their actions. They commit immorality and justify it by claiming to be under the grace of God. Jude points out that this is a perversion of grace; no Christian has a license to sin. In addition to their immorality, the apostates are guilty of rebellion (verse 8), grumbling and faultfinding (verse 16), selfishness, arrogance, and flattery (verse 16), and divisiveness and worldliness (verse 19).
3. Apostates are heretical in their theology. They “deny Jesus Christ our only Sovereign and Lord.” Either in what they say or what they do, the apostates reject Christ. They might deny His deity, His humanity, or His eternal sonship. They might oppose the teaching that Jesus is the Messiah or the only Savior. They might downplay the effectiveness of Jesus’ sacrifice or deny the need for it.
A person who falls away from the truth of God’s Word and His righteousness will eventually show his or her true colors. Apostates are adept at covering up the truth and showing a false front, but they cannot maintain the ruse forever. The apostle John says about apostates, “These people left our churches, but they never really belonged with us; otherwise they would have stayed with us. When they left, it proved that they did not belong with us” (1 John 2:19, NLT).
Consequences of Apostasy
Every New Testament book except Philemon contains warnings about false teaching. God does not want His people to be fooled. He wants them to be “filled with the fruit of righteousness that comes through Jesus Christ” (Philippians 1:11).
Ideas have consequences. Satan did not come to the first couple in the garden with a visible weapon; instead, he came to them with an idea. That idea, embraced by Adam and Eve, led to an action that condemned them and the rest of humankind. We have the command to guard against false ideas: “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ” (Colossians 2:8).
Apostates face condemnation, according to Jude 1:4. “They will bring sudden destruction on themselves,” according to 2 Peter 2:1. The great tragedy is that “many will follow their depraved conduct” (2 Peter 2:2). The apostate teacher dooms his followers. Jesus called false teachers “blind guides” and warned that “if the blind lead the blind, both will fall into a pit” (Matthew 15:14). Christian philosopher Søren Kierkegaard put it this way: “For it has never yet been known to fail that one fool, when he goes astray, takes several others with him”
Ephesians 5:25–27 uses Christ’s unique role as the one who sanctifies the church as a model for how a husband should love and care for his wife. These verses say that “Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish” (NKJV).
In marriage, a husband should sacrificially love his wife, as Christ loved the church. Unlike marriage, however, husbands do not “sanctify” or “wash” their wives. But this is something that Christ does for His church. In this context, to sanctify is to set apart for God’s purpose and purify from sin. Through faith in the finished work of Christ, believers are set apart as holy and dedicated to God’s service (see Romans 12:1–2; 1 Peter 1:15–16).
In Ephesians 5:26, the expression washing of water is linked to water baptism, as mentioned in Romans 6:3–4. According to Paul, baptism symbolizes the believer’s death to sin and new life in Christ. The reality is that “if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17, ESV). Water for cleansing also played a part in a bride’s preparation for her wedding day.
There may also be a link between Ezekiel 16:1–13 and Ephesians 5:26–27. In the Ezekiel passage, Israel is portrayed as an abandoned girl who becomes a queen. This passage prefigures the New Testament concept of the church as the bride of Christ, who is sanctified and cleansed for Him. The metaphor is further enriched by Ezekiel 36:25, where God promises to “sprinkle clean water on you, and you shall be clean from all your uncleanness, and from all your idols I will cleanse you” (ESV). In Christ, we are thoroughly cleansed.
The culmination of Christ’s sanctifying work is beautifully illustrated in the eschatological visions of Revelation 19:7–9 and 21:2, 9–11. In these passages, the apostle John describes the marriage supper of the Lamb, an event that represents the final consummation of Christ’s relationship with His church. This future event is not only a celebration but a fulfillment of God’s redemptive plan, where Christ presents “the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (Ephesians 5:27, ESV).
Ephesians 5:26 also specifies the agency through which Christ accomplishes His “washing” of the church: it is done “through the word.” In His High Priestly Prayer, Jesus said, “Sanctify them [the disciples] by the truth; your word is truth.” The means by which God justifies, saves, and sanctifies His people is the Word of God (see also John 15:3; James 1:18). It is by the Word that God accomplishes His purpose “to prepare and equip his people to do every good work” (2 Timothy 3:17, NLT).
While the focus of Ephesians 5:26–27 is on Christ’s role, there are practical implications for believers. Because we have been “sanctified” and “washed,” God expects us to “walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:1–3, ESV). Such a “walk,” or lifestyle, is not about earning salvation; rather, it is about responding to God’s grace with reverence and obedience.
The church, as the collective body of believers, plays an important role in the sanctification process. This communal aspect of sanctification is emphasized in Hebrews 10:24–25, which encourages believers “to stir one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (ESV).
The sanctification process is both personal and communal. Individually, believers are called to engage with Scripture, allowing the Word of God to cleanse them from sin and transform their hearts and minds (Psalm 119:105; James 1:22–25). Collectively, the church reflects the holiness and purity of Christ, given to the church through what He accomplished on the cross.
Ephesians 5:26–27 presents profound insights into Christ’s role in the sanctification of His church, drawing from Old Testament allegories and culminating in our future union with Him. Not only does this passage reveal the depth of Christ’s love and sacrifice, but it also calls us to a life of holiness and dedication to God’s service. Let us, then, live out the fulness of our spiritual cleansing, demonstrating to everyone that we belong to Christ, who sanctifies us “by the washing with water through the word.”
The concept of “blasphemy against the Spirit” is mentioned in Matthew 12:22–32 (see also Mark 3:22–30 and Luke 12:8–10). According to Matthew, Jesus had just performed a miracle. A demon-possessed man was brought to Jesus, and the Lord cast the demon out, healing the man of blindness and muteness. The eyewitnesses to this exorcism began to wonder if Jesus was indeed the Messiah they had been waiting for. A group of Pharisees, hearing the talk of the Messiah, quickly quashed any budding faith in the crowd: “It is only by Beelzebul, the prince of demons, that this fellow drives out demons,” they said (Matthew 12:24).
Jesus rebuts the Pharisees with some logical arguments for why He is not casting out demons in the power of Satan (Matthew 12:25–29). Then He speaks of the blasphemy against the Holy Spirit: “I tell you, every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come” (verses 31–32).
The term blasphemy may be generally defined as “defiant irreverence.” The term can be applied to such sins as cursing God or willfully degrading things relating to God. Blasphemy is also attributing some evil to God or denying Him some good that we should attribute to Him. This particular case of blasphemy, however, is called “the blasphemy against the Holy Spirit” in Matthew 12:31. The Pharisees, having witnessed irrefutable proof that Jesus was working miracles in the power of the Holy Spirit, claimed instead that the Lord was possessed by a demon (Matthew 12:24). Notice in Mark 3:30 Jesus is very specific about what the Pharisees did to commit blasphemy against the Holy Spirit: “He said this because they were saying, ‘He has an impure spirit.’”
Blasphemy against the Holy Spirit has to do with accusing Jesus Christ of being demon-possessed instead of Spirit-filled. This particular type of blasphemy cannot be duplicated today in the same manner as in Jesus’ day. The Pharisees were in a unique moment in history: they had the Law and the Prophets, they had the Holy Spirit stirring their hearts, they had the Son of God Himself standing right in front of them, and they saw with their own eyes the miracles He did. Never before in the history of the world (and never since) had so much divine light been granted to men; if anyone should have recognized Jesus for who He was, it was the Pharisees. Yet they chose defiance. They purposely attributed the work of the Spirit to the devil, even though they knew the truth and had the proof. Jesus declared their willful blindness to be unpardonable. Their blasphemy against the Holy Spirit was their final rejection of God’s grace. They had set their course, and God was going to let them sail into perdition unhindered.
Jesus told the crowd that the Pharisees’ blasphemy against the Holy Spirit “will not be forgiven, either in this age or in the age to come” (Matthew 12:32). This is another way of saying that their sin would never be forgiven, ever. Not now, not in eternity. As Mark 3:29 puts it, “They are guilty of an eternal sin.”
The immediate result of the Pharisees’ public rejection of Christ (and God’s rejection of them) is seen in the next chapter. Jesus, for the first time, “told them many things in parables” (Matthew 13:3; cf. Mark 4:2). The disciples were puzzled at Jesus’ change of teaching method, and Jesus explained His use of parables: “Because the knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. . . . Though seeing, they do not see; though hearing, they do not hear or understand” (Matthew 13:11, 13). Jesus began to veil the truth with parables and metaphors as a direct result of the Jewish leaders’ official denunciation of Him.
Again, the blasphemy of the Holy Spirit cannot be repeated today, although some people try. Jesus Christ is not on earth—He is seated at the right hand of God. No one can personally witness Jesus performing a miracle and then attribute that power to Satan instead of the Spirit.
The unpardonable sin today is the state of continued unbelief. The Spirit currently convicts the unsaved world of sin, righteousness, and judgment (John 16:8). To resist that conviction and willfully remain unrepentant is to “blaspheme” the Spirit. There is no pardon, either in this age or in the age to come, for a person who rejects the Spirit’s promptings to trust in Jesus Christ and then dies in unbelief. The love of God is evident: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16). And the choice is clear: “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him” (John 3:36).
The Broken Jar
1This is what the LORD says: “Go and buy a clay jar from a potter. Take some of the elders of the people and leaders of the priests, 2and go out to the Valley of Ben-hinnom near the entrance of the Potsherd Gate.
Proclaim there the words I speak to you, 3saying, ‘Hear the word of the LORD, O kings of Judah and residents of Jerusalem. This is what the LORD of Hosts, the God of Israel, says: I am going to bring such disaster on this place that the ears of all who hear of it will ring, 4because they have abandoned Me and made this a foreign place. They have burned incense in this place to other gods that neither they nor their fathers nor the kings of Judah have ever known. They have filled this place with the blood of the innocent. 5They have built high places to Baal on which to burn their children in the fire as offerings to Baal—something I never commanded or mentioned, nor did it even enter My mind.
6So behold, the days are coming, declares the LORD, when this place will no longer be called Topheth or the Valley of Ben-hinnom, but the Valley of Slaughter.7And in this place I will ruina the plans of Judah and Jerusalem. I will make them fall by the sword before their enemies, by the hands of those who seek their lives, and I will give their carcasses as food to the birds of the air and the beasts of the earth.
8I will make this city a desolation and an object of scorn.b All who pass by will be appalled and will scoff at all her wounds. 9I will make them eat the flesh of their sons and daughters, and they will eat one another’s flesh in the siege and distress inflicted on them by their enemies who seek their lives.’
10Then you are to shatter the jar in the presence of the men who accompany you,11and you are to proclaim to them that this is what the LORD of Hosts says: I will shatter this nation and this city, like one shatters a potter’s jar that can never again be repaired. They will bury the dead in Topheth until there is no more room to bury them.
12This is what I will do to this place and to its residents, declares the LORD. I will make this city like Topheth. 13The houses of Jerusalem and the houses of the kings of Judah will be defiled like that place, Topheth—all the houses on whose rooftops they burned incense to all the host of heaven and poured out drink offerings to other gods.”
14Then Jeremiah returned from Topheth, where the LORD had sent him to prophesy, and he stood in the courtyard of the house of the LORD and proclaimed to all the people, 15“This is what the LORD of Hosts, the God of Israel, says: ‘Behold, I am about to bring on this city and on all the villages around it every disaster I have pronounced against them, because they have stiffened their necks so as not to heed My words.’”
Baal worship in the Bible represents the idolatrous worship of created things rather than the Creator, often involving high places, immoral rituals, and child sacrifice, which God condemns
. It signifies a direct rebellion against God, replacing divine reliance with human-devised systems, and is frequently described as sacrificing children to the false god Baal.
Key Aspects of Baal Worship
- Definition & Idolatry: Baal worship, often in "high places," represents the fundamental sin of worshiping created things or worldly desires rather than the Creator.
- The Rituals: Practices included burning children as sacrifices, building altars to Baal, and participating in sensual religious rites, which God strictly condemned.
- Biblical View: Viewed as a violation of the first commandment (no other gods) and a direct provocation of God’s anger.
- Spiritual Context: It often involved a "syncretism," where the Israelites worshipped Yahweh while adopting the idolatrous rituals of neighboring nations.
Worship of Created Things (Romans 1:25):
- The Bible, particularly in Romans 1:25, highlights that people "exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator".
- This is described as worshipping "created things" (nature, human accomplishments, idols) rather than acknowledging the Creator, which is considered a folly.
- Romans 1:20 states that God's power is evident in creation, making the worship of created things inexcusable
2 Kings 21:6
He sacrificed his own son in the fire, practiced sorcery and divination, and consulted mediums and spiritists. He did great evil in the sight of the LORD, provoking Him to anger.
They have built pagan shrines to Baal, and there they burn their sons as sacrifices to Baal. I have never commanded such a horrible deed; it never even crossed my mind to command such a thing!
Deuteronomy 12:31
You must not worship the LORD your God in this way, because they practice for their gods every abomination which the LORD hates. They even burn their sons and daughters in the fire as sacrifices to their gods.
Barabbas is mentioned in all four
gospels of
the New Testament:
Matthew 27:15–26; Mark 15:6–15; Luke 23:18–24; and John 18:40.
His life intersects that of Christ at the trial of Jesus.
Jesus was standing before Pontius Pilate, the Roman governor who had already declared Jesus innocent of anything worthy of death (Luke 23:15). Pilate knew that Jesus was being railroaded and it was “out of self-interest that the chief priests had handed Jesus over to him” (Mark 15:10), so he looked for a way to release Jesus and still keep the peace. Pilate offered the mob a choice: the release of Jesus or the release of Barabbas, a well-known criminal who had been imprisoned “for an insurrection in the city, and for murder” (Luke 23:19).
The release of a Jewish prisoner was customary before the feast of Passover (Mark 15:6). The Roman governor granted clemency to one criminal as an act of goodwill toward the Jews whom he governed. The choice Pilate set before them could not have been more clear-cut: a high-profile killer and rabble-rouser who was unquestionably guilty, or a teacher and miracle-worker who was demonstrably innocent. The crowd chose Barabbas to be released.
Pilate seems to have been surprised at the crowd’s insistence that Barabbas be set free instead of Jesus. The governor stated that the charges against Jesus were baseless (Luke 23:14) and appealed to the crowd three times to choose sensibly (verses 18–22). “But with loud shouts they insistently demanded that he be crucified, and their shouts prevailed” (verse 23). Pilate released Barabbas and handed over Jesus to be scourged and crucified (verse 25).
In some manuscripts of Matthew 27:16–17, Barabbas is referred to as “Jesus Barabbas” (meaning “Jesus, son of Abba [Father]”). If Barabbas was also called “Jesus,” that would make Pilate’s offer to the crowd even more spiritually loaded. The choice was between Jesus, the Son of the Father; and Jesus, the Son of God. However, since many manuscripts do not contain the name “Jesus Barabbas,” we cannot be certain that was his name.
The story of Barabbas and his release from condemnation is a remarkable parallel to the story of every believer. We stood guilty before God and deserving of death (Romans 3:23; 6:23a). But then, due to no influence of our own, Jesus was chosen to die in our stead. He, the Innocent One, bore the punishment we rightly deserved. We, like Barabbas, were allowed to go free with no condemnation (Romans 8:1). And Jesus “suffered once for sins, the righteous for the unrighteous, that he might bring us to God” (1 Peter 3:18, ESV).
What happened to Barabbas after his release? The Bible gives no clue, and secular history does not help. Did he go back to his life of crime? Was he grateful? Did he eventually become a Christian? Was he affected at all by the prisoner exchange? No one knows. But the choices available to Barabbas are available to us all: surrender to God in grateful acknowledgment of what Christ has done for us, or spurn the gift and continue living apart from the Lord.
Three ancient cities bore the name Bozrah. Two are mentioned in the Old Testament, and the third is found in the apocryphal book of 1 Maccabees and secular historical texts. The word Bozrah in English Bibles is a transliteration of a Hebrew word that means “fortress, sheepfold, inaccessible, or enclosed.”
The first mention of Bozrah in the Bible refers to the capital city and administrative center of Edom (from approximately 800—582 BC). Bozrah of Edom was located in the hill country about 20 miles southeast of the Dead Sea. This fortress stood guard 3,608 feet above sea level and just 2.5 miles west of the King’s Highway (Numbers 20:17; 21:22), the major north-south trade route running the length of the ancient Transjordan between Mesopotamia and Egypt. Today, the modern village of Buseirah in Jordan is situated here.
According to Genesis 36:33 and 1 Chronicles 1:44, Bozrah in Edom was the hometown of Jobah, son of Zerah, one of the Edomite kings. The city was known for its strong fortifications due to the craggy sandstone hills, steep ravines, and sheer walls protecting the settlement on three sides. Its name is probably derived from the natural defensive position its rugged geography afforded. Based on Isaiah 63:1–3, some scholars suggest that Bozrah may have been a center for the garment dying industry and sheep farming.
In pronouncements of judgment, the prophets often cited Bozrah of Edom to represent the entire Edomite territory (Isaiah 34:6; Jeremiah 49:13, 22; Amos 1:12). In Obadiah’s indictment against Edom, the prophet most likely had the city of Bozrah in mind when he observed, “The pride of your heart has deceived you, you who live in the clefts of the rocks and make your home on the heights, you who say to yourself, ‘Who can bring me down to the ground?’ (Obadiah 1:3).
A second Bozrah in the Bible is a city of Moab, which Jeremiah condemned (Jeremiah 48:24). The exact location of the historical site remains unknown. Some archaeologists suggest that this Bozrah may refer to Bezer in the tribal territory of Reuben (Deuteronomy 4:43; Joshua 20:8). Bezer was a city of refuge set aside for the Levites (Joshua 21:36; 1 Chronicles 6:78). According to etchings on the Moabite Stone, the Moabite King Mesha (2 Kings 3:4–5) took the city from Israel and rebuilt it. Others theorize that Bozrah of Moab may be associated with Umm el-Amad, a Levitical city of refuge approximately eight miles northeast of Medeba.
The third Bozrah (of 1 Maccabees 5:26–28) was a fortified town in Gilead, east of Lake Galilee. This Bozrah was one of the cities conquered by Judas Maccabeus in the extrabiblical account. According to the text, the Nabateans encountered Judas and his brother Jonathan in the wilderness. They informed the brothers that many Jews were being held captive at Bozrah and other strongholds in Gilead. Enemies were poised to attack the next day and destroy everyone. Judas gathered his army and immediately marched to the aid of his fellow Jews in Bozrah, defeating their captors and plundering the town.
After the annexation of the Nabatean kingdom around AD 105, the town of Bozrah was renamed Nova Trajana Bostra by Trajan, who made it the capital of the newly created province of Arabia. This area is identified today with modern Bus̄ra aš-Šām (Busra Eski-Sham).
Isaiah’s prophecy concerning Bozrah in Edom is significant in the chronology of the end times. The passage consists of a short interview containing two questions and answers:
“Who is this coming from Edom,
from Bozrah, with his garments stained crimson?
Who is this, robed in splendor,
striding forward in the greatness of his strength?
‘It is I, proclaiming victory,
mighty to save.’
Why are your garments red,
like those of one treading the winepress?
‘I have trodden the winepress alone;
from the nations no one was with me.
I trampled them in my anger
and trod them down in my wrath;
their blood spattered my garments,
and I stained all my clothing.
It was for me the day of vengeance;
the year for me to redeem had come.
I looked, but there was no one to help,
I was appalled that no one gave support;
so my own arm achieved salvation for me,
and my own wrath sustained me.
I trampled the nations in my anger;
in my wrath I made them drunk
and poured their blood on the ground’”
(Isaiah 63:1–6).
According to this prophecy, a victor will return in splendor from Bozrah, or Edom. His garments are stained crimson. Upon interrogation, the victor says that the red stains are the blood of the nations that he has defeated singlehandedly in his wrath. We identify this individual as the Lord Jesus, the One who by His “own arm achieved salvation” (Isaiah 63:5). The victory of Jesus Christ over the nations is related in Revelation 19 with wording similar to that of Isaiah: “He is dressed in a robe dipped in blood. . . . He treads the winepress of the fury of the wrath of God Almighty.” He will “strike down the nations” (verses 13 and 15).
In Revelation 12, a woman, representing Israel, is escaping a dragon, representing Satan. “The woman fled into the wilderness to a place prepared for her by God, where she might be taken care of for 1,260 days” (Revelation 12:6). Some commentators believe the wilderness refuge is Bozrah, known for its rocky strongholds and natural defenses. The word Bozrah means “sheepfold” (ISBE), which is fitting for a place providing protection for God’s people.
Israel’s flight to Bozrah will occur in the middle of the tribulation. Prompting their journey will be the abomination of desolation Jesus warned of in Matthew 24:15–21. Later, when the nations of the world, led by the Antichrist, gather at Armageddon, the Lord intervenes to protect His people. The final battle will begin in Bozrah, where the remnant of Israel is gathered. The forces of the Antichrist are defeated, Israel is saved, and the Lord Jesus is the Victor (Isaiah 63).
Jesus is our inspiration and finest example in every challenge of life. Scripture encourages us to “lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (Hebrews 12:1–2, ESV).
The writer of Hebrews compares believers to athletes in a race. Jesus has gone before us in this race. He has crossed the finish line of faith in victorious triumph and is now seated on the heavenly throne at God’s right hand. To reach our goal, we must keep our eyes on Jesus. The Lord’s steadfast endurance and unfaltering obedience establish the ideal pattern for us to follow whenever we struggle. If we keep Him always in our sight, we will find the strength and courage to endure. Moreover, we can live confidently, knowing that He who began His good work in us will continue carrying it to completion until the day when Christ returns (Philippians 1:6).
Jesus endured far more than we ever will when He obeyed His Father and undertook the cross. The cross involved extreme suffering and unimaginable shame for our Lord: “He was despised and rejected—a man of sorrows, acquainted with deepest grief. We turned our backs on him and looked the other way. He was despised, and we did not care. Yet it was our weaknesses he carried; it was our sorrows that weighed him down. And we thought his troubles were a punishment from God, a punishment for his own sins! But he was pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed” (Isaiah 53:3–5, NLT).
Despising the shame is the same as disregarding it. Jesus chose to disregard or ignore the shame and disgrace that the cross would bring to Him. He let Himself be despised by humans as He took upon Himself all the sins of the world. Imagine the mortification the sinless, spotless Lamb of God must have felt! Yet Jesus chose to disregard or despise the shame of the cross. He obediently finished the work that God had given Him to do (John 17:4).
What was it that empowered Jesus to endure the cross, despising the shame? It was His future-focused faith, which is the primary subject of this segment of Hebrews. The Lord concentrated on “the joy that was set before him.” He knew by faith that God would not leave Him in the grave forever but would raise Him back to life (see Psalm 16:8–10; Acts 2:24–33) and exalt Him to glory in heaven (see Psalm 110:1; Acts 2:34–36).
The joy set before Jesus—the motivation that enabled Him to endure—included the salvation that His sacrifice would bring: “For God’s will was for us to be made holy by the sacrifice of the body of Jesus Christ, once for all time” (Hebrews 10:10, NLT). Jesus acknowledged the disgrace and humiliation of the cross, but these perils were of no consequence to Him. Instead, He kept His eyes on the coming glory and the salvation of souls that His death on the cross would make possible (see John 3:14–16; Acts 5:30–31; Romans 5:9–10; 10:9–10; 1 John 4:9–10; 2 Timothy 1:9–10; Revelation 7:9–10).
The faith heroes showcased in Hebrews 11 also lived for the future and the joy set before them, enabling them to endure (Hebrews 11:10, 14–16, 24–27). The apostle Paul did likewise: “I am willing to endure anything if it will bring salvation and eternal glory in Christ Jesus to those God has chosen” (2 Timothy 2:10, NLT). We can overcome faintheartedness and persevere in the face of hardship, “despising the shame,” when we keep our attention fixed on Jesus (see 2 Timothy 2:11–12; Romans 6:8; 8:17; Hebrews 10:36). He is the joy set before us that enables us to press on and run the race set before us (Philippians 3:12–14).
Wisdom literature often employs metaphorical language to instruct the reader about delicate subjects like married love and sexual relations. The idea that “stolen water is sweet” (Proverbs 9:17) refers to forbidden sexual indulgence.
Using personification, Solomon contrasts wisdom with folly. Both wisdom and folly are like women who invite passing guests into their homes for a feast. The person who accepts wisdom’s invitation makes the critical choice that leads to life: “Come, eat of my bread and drink of the wine I have mixed. Lay aside immaturity, and live, and walk in the way of insight” (Proverbs 9:5–6; cf. John 6:51–56). However, the person who accepts folly’s invitation chooses a path that leads to death (Proverbs 9:18; cf. Romans 8:6).
Earlier, in Proverbs 5:1–23, Solomon warns the young man against adultery. He compares water to physical intimacy: “Drink water from your own cistern, running water from your own well. Should your springs overflow in the streets, your streams of water in the public squares? Let them be yours alone, never to be shared with strangers. May your fountain be blessed, and may you rejoice in the wife of your youth” (Proverbs 5:15–18).
Water was an apt and meaningful illustration in the desert-like conditions of ancient Jerusalem. Keeping a clean and fresh water supply was crucial to sustaining life. Rainwater was collected and stored in hollowed out rocks or underground cisterns lined with plaster-like limestone to prevent them from leaking. Due to the scarcity of rainfall, these cisterns had to be carefully maintained and guarded. Drinking from one’s own private water supply was much preferred over transporting water from a public well or stream.
God builds a wall around marital intimacy, ordaining marriage and the marriage bed as a private and exclusive “fountain” or “spring” for the enjoyment of sexual pleasure. No one but a man and woman joined in marriage are to drink water from this fountain or share in its joy (Exodus 20:14; Leviticus 18:20). In Proverbs 9:17, Solomon uses the idea of “stolen water” as an allusion to illicit, forbidden, extramarital sex.
Stolen water is taken from someone else’s fountain. It is sexual pleasure outside the bounds of what is lawful and proper. Water from one’s own fountain is pure, clean, and refreshing, but stolen water, no matter how sweet it may seem at the time, is polluted by sin. So, what is it about stolen water that makes it so sweet?
For some, the thrill of getting away with something unlawful—the dangerous and secret aspect of an affair, for example—excites and appeals to their baser instincts. The sinful nature craves what it cannot have (Galatians 5:17; Romans 7:14–23). The more prohibited something is, the more tempting and desirable it becomes. In the New Living Translation, Proverbs 9:17 suggests, “Stolen water is refreshing; food eaten in secret tastes the best!” Both “stolen water” and “food eaten in secret” imply forbidden and covert activities.
Nevertheless, in Proverbs 20:17, Solomon warns, “Stolen bread tastes sweet, but it turns to gravel in the mouth” (NLT). The pleasantness of sinful pleasure is short-lived and misleading (Ecclesiastes 2:10–11; Hebrews 11:25; 1 Timothy 5:6). What was initially sweet on the tongue quickly turns to bitterness and death once swallowed (Isaiah 5:20). Folly’s invitation may look and sound attractive. The bread and water she offers may taste sweet, but, eventually, death awaits those who walk through her door (Proverbs 9:18).
God designed physical intimacy not just for the reproduction of human life but for the refreshment and pleasure of couples joined in the covenant bond of marriage (Genesis 1:28; 2:18, 23–24; Matthew 19:4–6; 1 Corinthians 7:32–34; Song of Solomon 4:16—5:1, 19). Sex is God’s gift to strengthen a married couple’s emotional bond. According to Solomon, sexual intimacy within the appropriate bounds of marriage is like a delicious mouthful of pure spring water. But committing adultery is like ingesting polluted water. Stolen water may seem sweet, but it’s like slurping deadly poison from a sewer. Sex outside of marriage may be exciting and enjoyable initially, but it eventually defiles and destroys everyone who partakes of it (Proverbs 6:20–35).
Many other psalms unite in the refrain: “Sing to the LORD a new song, for he has done marvelous things; his right hand and his holy arm have worked salvation for him” (Psalm 98:1). David intoned, “I will sing a new song to you, my God; on the ten-stringed lyre I will make music to you” (Psalm 144:9). “Sing to him a new song; play skillfully, and shout for joy,” insists Psalm 33:3. Again and again, God’s people are encouraged to “Praise the LORD. Sing to the LORD a new song, his praise in the assembly of his faithful people” (Psalm 149:1).
The apostle Paul described true worship perfectly in Romans 12:1-2: “I urge you therefore, brethren, by the mercies of God to present your bodies a living and holy sacrifice, acceptable to God which is your spiritual service of worship. And do not be conformed to this world but be transformed by the renewing of your mind that you may prove what the will of God is, that which is good and acceptable, or well pleasing and perfect.”
This passage contains all the elements of true worship. First, there is the motivation to worship: “the mercies of God.” God’s mercies are everything He has given us that we don’t deserve: eternal love, eternal grace, the Holy Spirit, everlasting peace, eternal joy, saving faith, comfort, strength, wisdom, hope, patience, kindness, honor, glory, righteousness, security, eternal life, forgiveness, reconciliation, justification, sanctification, freedom, intercession and much more. The knowledge and understanding of these incredible gifts motivate us to pour forth praise and thanksgiving—in other words, worship!
Also in the passage is a description of the manner of our worship: “present your bodies a living and holy sacrifice.” Presenting our bodies means giving to God all of ourselves. The reference to our bodies here means all our human faculties, all of our humanness—our hearts, minds, hands, thoughts, attitudes—are to be presented to God. In other words, we are to give up control of these things and turn them over to Him, just as a literal sacrifice was given totally to God on the altar. But how? Again, the passage is clear: “by the renewing of your mind.” We renew our minds daily by cleansing them of the world’s “wisdom” and replacing it with true wisdom that comes from God. We worship Him with our renewed and cleansed minds, not with our emotions. Emotions are wonderful things, but unless they are shaped by a mind saturated in Truth, they can be destructive, out-of-control forces. Where the mind goes, the will follows, and so do the emotions. First Corinthians 2:16 tells us we have “the mind of Christ,” not the emotions of Christ.
There is only one way to renew our minds, and that is by the Word of God. It is the truth, the knowledge of the Word of God, which is to say the knowledge of the mercies of God, and we’re back where we began. To know the truth, to believe the truth, to hold convictions about the truth, and to love the truth will naturally result in true spiritual worship. It is conviction followed by affection, affection that is a response to truth, not to any external stimuli, including music. Music as such has nothing to do with worship. Music can’t produce worship, although it certainly can produce emotion. Music is not the origin of worship, but it can be the expression of it. Do not look to music to induce your worship; look to music as simply an expression of that which is induced by a heart that is rapt by the mercies of God, obedient to His commands.
True worship is God-centered worship. People tend to get caught up in where they should worship, what music they should sing in worship, and how their worship looks to other people. Focusing on these things misses the point. Jesus tells us that true worshipers will worship God in spirit and in truth (John 4:24). This means we worship from the heart and the way God has designed. Worship can include praying, reading God’s Word with an open heart, singing, participating in communion, and serving others. It is not limited to one act, but is done properly when the heart and attitude of the person are in the right place.
It’s also important to know that worship is reserved only for God. Only He is worthy and not any of His servants (Revelation 19:10). We are not to worship saints, prophets, statues, angels, any false gods, or Mary, the mother of Jesus. We also should not be worshiping for the expectation of something in return, such as a miraculous healing. Worship is done for God—because He deserves it—and for His pleasure alone. Worship can be public praise to God (Psalm 22:22; 35:18) in a congregational setting, where we can proclaim through prayer and praise our adoration and thankfulness to Him and what He has done for us. True worship is felt inwardly and then is expressed through our actions. "Worshiping" out of obligation is displeasing to God and is completely in vain. He can see through all the hypocrisy, and He hates it. He demonstrates this in Amos 5:21-24 as He talks about coming judgment. Another example is the story of Cain and Abel, the first sons of Adam and Eve. They both brought gift offerings to the Lord, but God was only pleased with Abel’s. Cain brought the gift out of obligation; Abel brought his finest lambs from his flock. He brought out of faith and admiration for God.
True worship is not confined to what we do in church or open praise (although these things are both good, and we are told in the Bible to do them). True worship is the acknowledgment of God and all His power and glory in everything we do. The highest form of praise and worship is obedience to Him and His Word. To do this, we must know God; we cannot be ignorant of Him (Acts 17:23). Worship is to glorify and exalt God—to show our loyalty and admiration to our Father.
He will oppose and exalt himself
above every
so-called god or object of worship
This phrase refers to the "man of lawlessness" or "son of perdition" mentioned earlier in the chapter. The opposition and self-exaltation indicate a direct challenge to all forms of deity and religious reverence, suggesting a figure who seeks to usurp divine authority. This echoes the pride and rebellion of Satan, as seen in Isaiah 14:12-14, where Lucifer desires to ascend above the stars of God. The historical context of the Roman Empire, with its pantheon of gods and emperor worship, provides a backdrop for understanding the audacity of such a claim. The phrase also connects to Daniel 11:36, where a king exalts himself above every god, indicating a prophetic consistency regarding end-times figures who defy divine order.So he will seat himself in the temple of God,
The act of seating himself in the temple signifies a claim to divine status and authority. Historically, the temple in Jerusalem was the center of Jewish worship and the dwelling place of God's presence. This act of desecration is reminiscent of Antiochus IV Epiphanes, who desecrated the Second Temple, as described in Daniel 11:31 and 1 Maccabees 1:54. Theologically, this act is seen as the ultimate blasphemy, a usurpation of God's rightful place. The reference to the temple also raises questions about eschatological events, such as the rebuilding of a physical temple or a metaphorical understanding of the church as the temple (1 Corinthians 3:16).
proclaiming himself to be God
This proclamation is the culmination of the man of lawlessness's rebellion, echoing the serpent's temptation in Genesis 3:5, where the promise was to be like God. It reflects the ultimate deception and delusion, as warned in Matthew 24:24, where false Christs and prophets perform signs and wonders. The claim to divinity is a direct affront to the Shema, the Jewish declaration of God's oneness (Deuteronomy 6:4). In Christian eschatology, this act is seen as a precursor to the Second Coming of Christ, who will defeat all false claims to divinity (Revelation 19:11-21). The phrase underscores the importance of discernment and faithfulness in the face of deception.
Bless the LORD, O My Soul
Of David.
1 Bless the LORD, O my soul;
all that is within me, bless His holy name.
2Bless the LORD, O my soul,
and do not forget all His kind deeds--
3He who forgives all your iniquities
and heals all your diseases,
4who redeems your life from the Pit
and crowns you with loving devotion and compassion,
5who satisfies you with good things,
so that your youth is renewed like the eagle’s.
6The LORD executes righteousness
and justice for all the oppressed.
7He made known His ways to Moses,
His deeds to the people of Israel.
8The LORD is compassionate and gracious,
slow to anger, abounding in loving devotion.
9He will not always accuse us,
nor harbor His anger forever.
10He has not dealt with us according to our sins
or repaid us according to our iniquities.
11For as high as the heavens are above the earth,
so great is His loving devotion for those who fear Him.
12As far as the east is from the west,
so far has He removed our transgressions from us.
13As a father has compassion on his children,
so the LORD has compassion on those who fear Him.
14For He knows our frame;
He is mindful that we are dust.
15As for man, his days are like grass--
he blooms like a flower of the field;
16when the wind passes over, it vanishes,
and its place remembers it no more.
17But from everlasting to everlasting
the loving devotion of the LORD
extends to those who fear Him,
and His righteousness to their children’s children--
18to those who keep His covenant
and remember to obey His precepts.
19The LORD has established His throne in heaven,
and His kingdom rules over all.
20Bless the LORD, all His angels mighty in strength
who carry out His word,
who hearken to the voice of His command.
21Bless the LORD, all His hosts,
you servants who do His will.
22Bless the LORD, all His works
in all places of His dominion.
Bless the LORD, O my soul!
He will oppose and will exalt himself over everything that is called God or is worshiped,
so that he sets himself up in God’s temple, proclaiming himself to be God.
Two passages in the New Testament make it clear that the head of the church is Jesus Christ. Colossians 1:17–18a teaches, “And he is before all things, and in him all things hold together. And he is the head of the body, the church.” This passage makes a brief comparison between the human body and the church. The church is the body, and Jesus is the head. Jesus was before all things and holds all things together. This includes the church as well.
Ephesians 5:22–25 speaks of the relationship between husband and wife and includes the teaching of Jesus as head of the church:
“Wives, submit yourselves to your own husbands as you do to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. Now as the church submits to Christ, so also wives should submit to their husbands in everything. Husbands, love your wives, just as Christ loved the church and gave himself up for her.”
In this passage, wives are to submit to their husbands as the church submits to Christ, and husbands are to sacrificially love their wives in the way Christ was willing to die for the church. In this context, Jesus is called the “head of the church, his body.” He is also called its Savior.
What does it mean to be the head of the church? Both Colossians 1 and Ephesians 5 emphasize the leadership of Christ and His power. In Colossians, Christ is head because He holds all things together. In Ephesians, Christ is head because He is Savior.
The implications of this teaching are profound. First, church leaders are to surrender ultimate leadership to the Lord Jesus Christ. He is the One who leads and determines the teachings and practices of the church. Church members are to follow Christ first and earthly leaders second, as those leaders emulate Christ (see 1 Corinthians 11:1 and 1 Peter 5:3–4).
Second, the love Jesus has for the church is expressed in His desire that we also love the church. The church is not a building or organization but a group of people who know and worship Jesus. Christians are taught, “Let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Hebrews 10:24–25). Regular connection with other believers honors the Lord, encourages us personally as believers, and allows us to encourage and serve others.
While every church will have its own local leaders, the ultimate leader of any church is the Lord Jesus. He said, “I will build my church” (Matthew 16:18, emphasis added); it belongs to Him. He is the head of the body and the only One with the power to adequately lead and love the church.
Matthew 24:15
So when you see standing in the holy place ‘the abomination of desolation,’ spoken of by the prophet Daniel (let the reader understand),
Daniel 7:25
He will speak out against the Most High and oppress the saints of the Most High, intending to change the appointed times and laws; and the saints will be given into his hand for a time, and times, and half a time.
Isaiah 14:13-14
You said in your heart: “I will ascend to the heavens; I will raise my throne above the stars of God. I will sit on the mount of assembly, in the far reaches of the north. / I will ascend above the tops of the clouds; I will make myself like the Most High.”
Ezekiel 28:2
“Son of man, tell the ruler of Tyre that this is what the Lord GOD says: Your heart is proud, and you have said, ‘I am a god; I sit in the seat of gods in the heart of the sea.’ Yet you are a man and not a god, though you have regarded your heart as that of a god.
Mark 13:14
So when you see the abomination of desolation standing where it should not be (let the reader understand), then let those who are in Judea flee to the mountains.
Daniel 8:11
It magnified itself, even to the Prince of the host; it removed His daily sacrifice and overthrew the place of His sanctuary.
In the Bible, anointing with oil is performed in religious ceremonies and used for grooming (Ruth 3:3; Matthew 6:17), refreshment (Luke 7:46), medicinal treatments (Luke 10:34), and burial traditions (Mark 16:1).
Ceremonial anointing in the Old Testament was a physical act involving the smearing, rubbing, or pouring of sacred oil on someone’s head (or on an object) as an outward symbol that God had chosen and set apart the person (or object) for a specific holy purpose.
The Hebrew term mashach meant “to anoint or smear with oil.” The oil used for religious anointing was carefully blended with fine spices according to a specific formula prescribed by the Lord (Exodus 30:22–32). Using this oil for any other purpose was a serious offense carrying the penalty of being “cut off” from the community (Exodus 30:33).
Kings, priests, and prophets were anointed outwardly with oil to symbolize a more profound spiritual reality—that God’s presence was with them and His favor was upon them (Psalm 20:6; 28:8). While David was still a young shepherd, God told Samuel to anoint him to become king over Israel (1 Samuel 16:3). From that day forward, the Spirit of the Lord rested powerfully upon David’s life (1 Samuel 16:13; Psalm 89:20).
Centuries before David’s time, the Lord had instructed Moses to consecrate Aaron and his sons to serve as priests (Exodus 28:41; 30:30; Leviticus 8:30; 10:7). God authenticated their priestly ministry with the fiery glory of His presence that consumed their offerings. Holy items, including the tabernacle itself, were also set apart or consecrated by anointing for use in worship and sacrificial ceremonies (Genesis 28:18; Exodus 30:26–29; 40:9–11).
The Bible contains a literal reference to a prophet’s anointing when the Lord commanded Elijah to anoint Elishaas the prophet to succeed him (1 Kings 19:16). It also includes metaphorical references to anointing to indicate that prophets were empowered and protected by the Spirit of the Lord to perform their calling (1 Chronicles 16:22; Psalm 105:15).
Anointing the head with oil was also an ancient custom of hospitality shown to honored guests. In Psalm 23:5, King David pictures himself as an esteemed guest at the Lord’s table. This practice of anointing a dinner guest with oil reappears in the Gospels (Luke 7:46; Mark 14:3–9; John 12:3).
In the New Testament, Jesus Christ reveals Himself as our anointed King, Priest, and Prophet. He is God’s Holy and chosen Son, the Messiah. In fact, Messiah, which literally means “anointed one,” is derived from the Hebrew word for “anointed.” Christ (Gr. Christos) means “the anointed one.”
Jesus declared at the launch of His ministry, “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor . . . to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free” (Luke 4:18; cf. Isaiah 61:1). Jesus Christ fulfilled Old Testament prophecy as the Anointed One, the chosen Messiah (Luke 4:21). He proved His anointing through the miracles He performed and the life He sacrificed as Savior of the world (Acts 10:38).
There is also a sense in which Christians today are anointed. Through Jesus Christ, believers receive “an anointing from the Holy One” (1 John 2:20). This anointing is not expressed in an outward ceremony but through sharing in the gift of the Holy Spirit (Romans 8:11). At the moment of salvation, believers are indwelt by the Holy Spirit and joined to Christ, the Anointed One. As a result, we partake of His anointing (2 Corinthians 1:21–22). According to one scholar, this anointing “expresses the sanctifying influences of the Holy Spirit upon Christians who are priests and kings unto God” (Smith, W., “Anointing,” Smith’s Bible Dictionary, revised ed., Thomas Nelson, 2004).
The New Testament also associates anointing oil with healing and prayer. When Jesus sent out the disciples to preach the gospel, “they cast out many demons and healed many sick people, anointing them with olive oil” (Mark 6:13, NLT). James instructs believers to “call the elders of the church to pray over them” when they are sick “and anoint them with oil in the name of the Lord” for healing (James 5:14).
Those in Charismatic religious circles speak of “the anointing” as something Christians can and should be seeking. It is common for them to speak of “anointed” preachers, sermons, ministries, songs, etc., and to advise others to “unlock their anointing” or “walk in the anointing.” The idea is that the anointing is an outpouring of God’s power to accomplish a task through the anointed one. Charismatics claim there are corporate anointings as well as various types of individual anointings: the five-fold anointing; the apostolic anointing; and, for women, the Ruth anointing, the Deborah anointing, the Anna anointing, etc. Some even speak of a “Davidic anointing” upon musical instruments—“anointed” instruments are played by God Himself to drive away demons and take worship to a higher level than ever before. Special anointings are said to allow a person to use his spiritual gift to a “higher degree.” Charismatics say that special anointings are received by “releasing one’s faith.”
Much of the Charismatic teaching on the anointing goes beyond what Scripture says. In their hunger for signs and wonders, many Charismatics seek new and ever more titillating experiences, and that requires more outpourings, more spiritual baptisms, and more anointings. But the Bible points to one anointing of the Spirit, just as it points to one baptism: “As for you, the anointing you received from him remains in you” (1 John 2:27; see also 2 Timothy 1:14). This same passage also refutes another misconception, viz., that Satan can somehow “steal” a believer’s anointing. We don’t need to worry about losing the anointing we received because Scripture says it remains.
Another aberrant teaching concerning the anointing of the Spirit is the “Mimshach anointing.” Mimshach is a Hebrew word related to mashach (“anoint”) and found only in Ezekiel 28:14, where the anointing is said to “cover” (NKJV) or “cover and protect” (AMP). According to some, the Mimshach anointing (which was bestowed on Lucifer before his fall) is available now to believers. Receiving this anointing will cause everything one touches to increase or expand, and the anointed one will experience greater levels of success, material gain, health, and power.
Rather than chase after a new anointing, believers should remember they already have the gift of the Holy Spirit. The Spirit is not given in part, He does not come in portions or doses, and He is not taken away. We have the promise that “his divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness” (2 Peter 1:3).
Messiah comes from the Hebrew word mashiach and means “anointed one” or “chosen one.” The Greek equivalent is the word Christos or, in English, Christ. The name “Jesus Christ” is the same as “Jesus the Messiah.” In biblical times, anointing someone with oil was a sign that God was consecrating or setting apart that person for a particular role. Thus, an “anointed one” was someone with a special, God-ordained purpose.
In the Old Testament, people were anointed for the positions of prophet, priest, and king. God told Elijah to anoint Elisha to succeed him as Israel’s prophet (1 Kings 19:16). Aaron was anointed as the first high priest of Israel (Leviticus 8:12). Samuel anointed both Saul and David as kings of Israel (1 Samuel 10:1; 16:13). All of these men held “anointed” positions. But the Old Testament predicted a coming Deliverer, chosen by God to redeem Israel (Isaiah 42:1; 61:1–3). This Deliverer the Jews called the Messiah.
Jesus of Nazareth was and is the prophesied Messiah (Luke 4:17–21; John 4:25–26). Throughout the New Testament, we see proof that Jesus is the Chosen One: “These [miracles] 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” (John 20:31). We also hear testimonies that Jesus is “the Messiah, the Son of the living God” (Matthew 16:16). The ultimate evidence that Jesus is indeed the promised Messiah, the Anointed One, is His resurrection from the dead. Acts 10:39–43is an eyewitness testimony to His resurrection and the fact that “he is the one whom God appointed as judge of the living and the dead.”
Jesus fulfills the role of Prophet, Priest, and King, which is further evidence to His being the Messiah. He is a prophet, because He embodied and preached the Word of God (see John 1:1–18; 14:24; and Luke 24:19); a priest, because His death atones for our sins and reconciles us to the Father (see Hebrews 2:17; 4:14); and a king, because after His resurrection God gave all authority to Him (see John 18:36; Ephesians 1:20–23; and Revelation 19:16).
The Jews of Jesus’ day expected the Messiah to redeem Israel by overthrowing the rule of the Romans and establishing an earthly kingdom (see Acts 1:6). It wasn’t until after Jesus’ resurrection that His disciples finally began to understand what the prophecies in the Old Testament really meant the Messiah would do (see Luke 24:25–27). The Messiah was “anointed” first to deliver His people spiritually; that is, to redeem them from sin (John 8:31–36). He accomplished this salvation through His death and resurrection (John 12:32; John 3:16). Later, Jesus the Messiah will deliver His people from their physical enemies, when He sets up His Kingdom on the earth (see Isaiah 9:1–7).
The phrase “graven image” comes from the King James Version and is first found in Exodus 20:4 in the second of the Ten Commandments. The Hebrew word translated “graven image” means literally “an idol.” A graven image is an image carved out of stone, wood, or metal. It could be a statue of a person or animal, or a relief carving in a wall or pole. It is differentiated from a molten image, which is melted metal poured into a cast. Abstract Asherah poles, carved wooden Ba’als covered in gold leaf, and etchings of gods accompanying Egyptian hieroglyphics are all graven images.
The progression of idolatry in a pagan religion generally starts with the acknowledgement of a power that controls natural forces. The presence of the force is then thought to indwell an object, like a stone, or a place, like a mountain. The next step is altering a naturally occurring object, like a standing stone, a deliberately planted tree, or a carved Asherah pole and asking the force to indwell it. When the idolatrous culture has had time to contemplate the personality of the god, they then make corresponding physical images—a statue that looks like a woman or a relief carving that looks like an animal. Graven images can be either of the last two steps.
The spiritual progression is similar. People start with wanting something (Ephesians 5:5; Colossians 3:5), often children or prosperity or good crops. They observe the circumstances (which some acknowledge are God-ordained, and others think are independent) that lead to these things and begin to ascribe to the causal forces human characteristics—thus creating gods. Places are set aside to commune with these false gods. For convenience sake, smaller items, thought to hold the power or the communication line of the gods, are brought into homes. Before long, the people are ensnared by the compulsion to give homage to a thing of their own definition instead of to the God of the universe.
The second commandment, recorded in Exodus 20:4–5, reads, “You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship them or serve them.” Likely, this refers back to the first commandment, “You shall have no other gods before Me,” and specifically forbids the creation of idols. But it is equally dangerous to create an image of God Himself. God has given us reminders enough of His power and glory (Romans 1:20) without man attempting to use created things to represent the Creator.
Functionally, there is no difference between a “graven” image (Deuteronomy 4:16) and a “molten” image (Exodus 34:17). Both are man’s attempt to define and confine the power of God who works over creation. Both are the result of greed and covetousness, along with the fear that God does not have the worshipers’ best interests at heart. Graven images, whether an idol, a crystal, or a charm, are attempts to limit the power of God and reduce it to a small package that we can control. As with any kind of worship, the object of adoration inevitably controls us.
In Exodus 32 Moses returns from talking with the Lord on the mountain and finds that the Israelites have turned to sinful actions. Verse 6 says, “The people rose early and sacrificed burnt offerings and presented fellowship offerings. Afterward they sat down to eat and drink and got up to indulge in revelry.” What exactly was this “revelry” that followed the Israelites’ feast?
The context helps identify the main actions that offended the Lord. First, verse 4 notes that the people gave offerings to a golden calf. They had already broken the first of the Ten Commandmentsbefore Moses had even returned to them! And verse 6 mentions that feasting and drinking were part of the festivities.
Second, Moses had identified the noise emanating from the camp as “the sound of singing” (Exodus 32:18). In their pagan revelries, the people of Israel were singing songs of adoration to the golden calf. In the not-so-distant past, they had been singing praise to the Lord after He led them safely through the Red Sea (Exodus 15). Now their tune had changed.
Third, the people of Israel danced as part of their celebration of the golden calf. Verse 19 says, “When Moses approached the camp and saw the calf and the dancing, his anger burned and he threw the tablets out of his hands, breaking them to pieces at the foot of the mountain.” Dancing per se is not noted as wrong, but dancing in celebration of an idol made Moses (and God) angry.
Fourth, there was an unrestrained attitude of partying around the golden calf. Verse 25 presents the shameful truth: “The people were running wild . . . Aaron had let them get out of control and so [they became] a laughingstock to their enemies.” Details of their behavior are not given, but their actions were unruly, uncivilized, and ungodly.
In turning to a graven image, the people had turned away from the Lord (see Deuteronomy 9:16). Even though the golden calf had been billed as the god they had been following all along (Exodus 32:4), the True God cannot be reduced to imagery. The Lord will not share His glory with another (Isaiah 42:8). That is why God judged the people of Israel at the foot of Mount Sinai.
The definition of idolatry, according to Webster, is “the worship of idols or excessive devotion to, or reverence for some person or thing.” An idol is anything that replaces the one, true God. The most prevalent form of idolatry in Bible times was the worship of images that were thought to embody the various pagan deities.
From the beginning, God’s covenant with Israel was based on exclusive worship of Him alone (Exodus 20:3; Deuteronomy 5:7). The Israelites were not even to mention the names of false gods (Exodus 23:13) because to do so would acknowledge their existence and give credence to their power and influence over the people. Israel was forbidden to intermarry with other cultures who embraced false gods, because God knew this would lead to compromise. The book of Hosea uses the imagery of adultery to describe Israel’s continual chasing after other gods, like an unfaithful wife chases after other men. The history of Israel is a sad chronicle of idol worship, punishment, restoration and forgiveness, followed by a return to idolatry. The books of 1 & 2 Samuel, 1 & 2 Kings, and 1 & 2 Chronicles reveal this destructive pattern. The Old Testament prophets endlessly prophesied dire consequences for Israel if they continued in their idolatry. Mostly, they were ignored until it was too late and God’s wrath against idol-worship was poured out on the nation. But ours is a merciful God, and He never failed to forgive and restore them when they repented and sought His forgiveness.
In reality, idols are impotent blocks of stone or wood, and their power exists only in the minds of the worshipers. The idol of the god Dagon was twice knocked to the floor by God to show the Philistines just who was God and who wasn’t (1 Samuel 5:1-5). The “contest” between God and His prophet Elijah and the 450 prophets of Baal on Mount Carmel is a dramatic example of the power of the true God and the impotence of false gods (1 Kings 18:19-40). The testimony of Scripture is that God alone is worthy of worship. Idol worship robs God of the glory that is rightfully His, and that is something He will not tolerate (Isaiah 42:8).
Even today there are religions that bow before statues and icons, a practice forbidden by God’s Word. The significance God places upon it is reflected in the fact that the first of the Ten Commandments refers to idolatry: “You shall have no other gods before me. You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me” (Exodus 20:3-5).
Idolatry extends beyond the worship of idols and images and false gods. Our modern idols are many and varied.
Even for those who do not bow physically before a statue, idolatry is a matter of the heart—pride, self-centeredness, greed, gluttony, a love for possessions and ultimately rebellion against God.
Is it any wonder that God hates it?
There are a number of passages in the Bible where God announces His purpose for what He is doing. Perhaps the most succinct of those references is Isaiah 48:11, where God declares that “for My own sake, for My own sake, I will do it; For how should My name be profaned? And I will not give My glory to another” (NKJV).
Some have referred to this as God’s doxological purpose, or God’s purpose to demonstrate His own glory. It is evident that everything God does is for the demonstration or expression of His own glory. In Ephesians 1, for example, Paul explains why God provides salvation: the Father predestines, the Son redeems, and the Spirit seals, all for the praise of His glory and the glory of His grace (Ephesians 1:6, 12, 14). David explains that God created the heavens as a declaration of His glory (Psalm 19:1). God is glorified by the salvation of Israel (Isaiah 60:21) and by the mercy He has shown to the Gentiles (Romans 15:9). Jesus glorified the Father (John 17:4), the Father glorified Jesus (John 17:5), and the Spirit glorifies the Son as well (John 16:14). God is glorified when Jesus’ disciples bear much fruit (John 15:8). The beasts of the field glorify God (Isaiah 43:20). God will glorify Himself in the culmination of all things (Ezekiel 39:13). One day Jesus will return and be glorified among the people (2 Thessalonians 1:10). Ultimately, because God has bought us, we are to glorify God with our bodies (1 Corinthians 6:20). In all these ways (and many more), God will be glorified, and He said, “I will not give my glory to another” (Isaiah 48:11).
God’s glory—His magnitude or worthiness—is great, and it belongs to Him. He expresses His muchness (to borrow a term from Lewis Carroll’s Alice in Wonderland) in His handiwork, and because these things are the expression of His own character, the praise and glory are due Him. Any of His created beings that seek to praise themselves are seeking to steal from God what is rightfully His. This is why God opposes the proud and gives grace to the humble (James 4:6; 1 Peter 5:5)—because God has said, “I will not give my glory to another” (Isaiah 48:11).
God will not allow another to take credit for His character or handiwork. In similar fashion, the work of a renowned artist is recognizable as the work of that artist, and attempts to copy that work are considered forgeries. Just as we acknowledge copyrights or the ownership of one’s intellectual property, we must acknowledge that God is the sovereign Creator and Owner of everything. His revealed purpose is the demonstration of His own character and magnitude (glory).
Because God has said, “My glory I will not give to another,” human responsibility includes walking humbly before our God (Micah 6:8). This is why Solomon refers to the fear of the Lord as the beginning of wisdom (Proverbs 1:7)—we need the proper perspective of God, recognizing He is the fearsome Creator who has communicated graciously with His creation. Then we can begin to understand His design and purpose in our own lives, and we can understand what He desires from us. If we begin by exalting the Lord and recognizing our relative lowliness, we can begin to see from His perspective as He has revealed it to us in Scripture, and we can avoid the error of trying to take for ourselves that which belongs only to Him. He has said, “I will not give my glory to another” (Isaiah 48:11).
From a human perspective, the idea of sitting in heavenly places is challenging to grasp, especially on this side of eternity. Nevertheless, this is the experience of everyone who is redeemed by God’s grace: “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Ephesians 2:4–7, ESV).
Astonishing as it may sound, Christians are united with Jesus Christ in His resurrected life (Colossians 2:12; Romans 6:4). The apostle Paul prays for the Ephesians to understand “the incredible greatness of God’s power for us who believe him. This is the same mighty power that raised Christ from the dead and seated him in the place of honor at God’s right hand in the heavenly realms” (Ephesians 1:19–20, NLT). A little later, in Ephesians 2:4–10, Paul explains that the greatness of God’s incredible power toward believers is rivaled by the magnitude of His love, mercy, and grace.
Before salvation, we were spiritually dead in our sins because our “sinful nature was not yet cut away,” but then God made us “alive with Christ, for he forgave all our sins” (Colossians 2:13, NLT; see also 1 Corinthians 15:22). Our transgression no longer separates us from God (Colossians 1:21–22; Romans 8:38–39) because we now share in the life of Christ (Romans 8:11). Since Christ is seated “at God’s right hand in the heavenly realms,” so too are we in a spiritual sense. Since we have been “raised to new life with Christ,” we can now set our sights “on the realities of heaven, where Christ sits in the place of honor at God’s right hand” (Colossians 3:1, NLT). Physically, we still live in the natural world. But God, by His great power, and because of His immense love, mercy, and grace, raised us from our spiritually dead status to new life in Christ. We now sit in heavenly places.
To sit in heavenly places is more than a figure of speech. It is a spiritual reality for the believer. Because of our union with Christ, we reap the benefit of His position of divine authority (see Psalm 110:1; cf. Acts 2:34–35). He is our Head and our Representative. Peter taught, “Now Christ has gone to heaven. He is seated in the place of honor next to God, and all the angels and authorities and powers accept his authority” (1 Peter 3:22, NLT; see also Philippians 2:9–11). The gates of hell will not overcome the church (Matthew 16:18; see also 1 John 2:13) because we are more than conquerors through Christ (Romans 8:37; see also 1 John 5:4–5) who gives us the victory (1 Corinthians 15:57).
Our spiritual seat in the heavenly realms is a position of high honor, much like being seated at the VIP table of a Presidential luncheon. We have been given the royal privilege of being enthroned with the Son and will one day partake of His glory. If we let this spiritual truth sink in, it will change the way we think and live. Because we are seated with Christ in heavenly places, our position in heaven is secure, but we must never forget that we don’t deserve our place there. We did nothing to earn it, but God graces us with it anyway (Ephesians 2:8; 4:7; 2 Corinthians 3:5).
Before the official tabernacle was built, “Moses used to take a tent and pitch it outside the camp some distance away, calling it the ‘tent of meeting.’ Anyone inquiring of the Lord would go to the tent of meeting outside the camp” (Exodus 33:7). As Moses visited this tent of meeting to intercede for the people of Israel, “the pillar of cloud would come down and stay at the entrance, while the Lord spoke with Moses” (verse 9). Moses’ position of favor with God is evident in the fact that “the Lord would speak to Moses face to face, as one speaks to a friend” (verse 11).
However, later in the same chapter, Moses requests to see God’s glory, and God replies, “I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. . . . But . . . you cannot see my face, for no one may see me and live” (Exodus 33:19–20). To protect Moses, God put him “in a cleft in the rock” and covered him with His hand as He passed by (verse 22). “Then,” God promised, “I will remove my hand and you will see my back; but my face must not be seen” (verse 23).
This passage prompts several questions. Does God really have a “hand,” “face,” and “back”? Why could Moses speak to God “face to face” in verse 11 but could not see God’s “face” in verse 23? What is fatal about seeing God’s “face”?
We know from Scripture (e.g., John 4:24) that God is spirit. Spirits do not possess physicality. So, when Moses spoke “face to face” with God in Exodus 33:11, there are only two possible ways to understand it: either Moses was speaking to the pre-incarnate Son of God (a Christophany); or the passage is using a figure of speech called anthropomorphism, in which human qualities are applied to God. While a Christophany is certainly possible, it is probably better to view the chapter as using figures of speech. The terms face, hand, and back in Exodus 33 should not be taken literally, and face to face, being idiomatic, is also metaphorical.
In verse 11 the idiom face to face can be simply understood to mean “intimately.” Moses spoke with God familiarly, as a man speaks to a friend. In verses 20 and 23, face and back are in reference to God’s “glory” and “goodness” (verses 18–19). Since God is spirit, and since glory and goodness are both intangibles, we can take face and back to signify varying “degrees” of glory. God’s hand (verse 22) is an obvious reference to God’s “protection.”
In the Bible, God often communicates using terms easily understood in the human experience. God’s use of anthropomorphism in Exodus 33 was a perfect way to describe what was happening. As humans, we know the importance of one’s face. To readily identify someone, we study his or her face. It is also the face of a person that reveals the most information about his or her character, mood, and personality. However, if all we catch is a glimpse of a person from behind, we are left without a lot of valuable information. It is difficult to identify a person from behind; we know very little about a person if all we can see is a back view.
When God told Moses, “You cannot see my face, for no one may see me and live” (Exodus 33:20), He was saying that truly seeing God as He is, in the fullness of His glory, is more than mortal man can tolerate (cf. Isaiah 6:5). Therefore, to protect Moses, God was only going to reveal that portion of His majesty and power that was humanly possible to absorb. God communicated this plan to Moses in a way we can all understand: “You cannot look Me full in the face [it is impossible for you to know everything about Me], but I will allow you to see my back [I will reveal to you a small portion of My nature so as not to overwhelm you].”
All of this makes Jesus’ words to Philip all the more amazing: “Anyone who has seen me has seen the Father” (John 14:9). When Jesus walked this earth, His glory veiled, we could look Him in the face. “In Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9). On one brief occasion, Jesus’ glory was revealed in this world, at the transfiguration (Matthew 17:2). Interestingly, Moses was there, speaking to the glorified Lord, face to face (Matthew 17:3).
The phrase “lust of the eyes” is found in 1 John 2:15-17: “Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in him. 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. The world and its desires pass away, but whoever does the will of God lives forever.” What is this “lust of the eyes”?
Simply put, the lust of the eyes is the sinful desire to possess what we see or to have those things which have visual appeal. This coveting of money, possessions, or other physical things is not from God, but from the world around us. John emphasizes that these physical things do not last; they will pass away. In contrast, the child of God is guaranteed eternity.
The Ten Commandments addressed the lust of the eyes in its prohibition against coveting. Exodus 20:17commands, “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.” Coveting can include a desire to have people, possessions, or status.
Satan uses the lust of the eyes as one avenue of temptation. Part of the reason Eve listened to the serpent in the Garden was that she looked at the forbidden fruit and saw that it was “pleasing to the eye” (Genesis 3:6). Satan used a visual image to help entrap her. Satan tried a similar tactic on Jesus. One of his temptations in the wilderness was an attempt to make Jesus covet earthly power. Satan used a visual: he “showed him all the kingdoms of the world and their splendor” (Matthew 4:8). He then promised to give them to Jesus—for a price. Of course, Jesus did not succumb to the lust of the eyes, and Satan was defeated (verses 10 and 11).
We must follow Jesus’ example and, in the power of the Holy Spirit, resist the lust of the eyes. The world is full of “eye candy,” glamor, and gaudiness. Materialism beckons with its promise of happiness and fulfillment. A media-saturated society bombards us with advertising campaigns that might as well say, “Covet this!”
All that glitters is not gold, and the child of God knows that fame, fortune, and finery quickly fade (Proverbs 23:5). Our focus is not the newest product or latest fashion. Our goal is not to keep up with the Joneses or to surround ourselves with the trappings of glittering magnificence. Instead, our goal is “to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings” (Philippians 3:10). Our eyes are set on Jesus (Hebrews 12:2). Our view is to eternity.
Cecil Alexander, the Irish hymnist, said it this way:
“Jesus calls us from the worship
Of the vain world’s golden store;
From each idol that would keep us,
Saying, ‘Christian, love Me more.’”
Sinful lust is an overpowering desire for that which God has forbidden. First John 2:15–16 mentions three types of lust that lead us into greater sin: “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.” The lust of the eyesoccurs when we see something visually that incites covetousness, jealousy, or sexual lust. The pride of life is the desire in every human being to be his or her own god. Arrogance, self-promotion, and greed all stem from the pride of life. The lust of the flesh is also one of the foes we fight.
When the Bible refers to “the flesh,” it can mean one of two things. The first meaning of the word flesh pertains to living beings on earth such as animals, birds, and people (1 Corinthians 15:39). But most often the Bible uses the word flesh to refer to the propensity to sin we possess in our earthly existence. Our sinful nature, dominated by sin and rebellion, is so closely tied to the physical aspect of mankind that it is called “the flesh.” Every human being is born of the flesh, the union between a man and a woman that produced another flesh-bound human. Desires that arise from being fleshly creatures in a fallen world can quickly become sinful lusts.
Desires that arise from the fact that we are earth-bound, fleshly creatures are not sins in themselves. We desire food, water, shelter, sex, and comfort. God created us with those desires. However, we are born sinful, desiring to please ourselves, regardless of God’s moral law (Romans 3:10, 12). When fleshly desires rule us, taking priority over God’s will, they cause us to violate God’s righteousness. They become lusts. For example, hunger propels us to find food. Eating is good. It is not sin. Jesus ate and drank when He was on the earth (Luke 24:42–43). But when hunger becomes a lust for food, it turns into gluttony, which is a sin (Proverbs 23:20–21). When natural sexual desires turn perverse, they lead to homosexuality, adultery, fornication, and other sexually related sins. Those are lusts of the flesh.
First John 2:17 contrasts the lust of the flesh with its more desirable counterpart, pleasing God: “The world is passing away along with its desires, but whoever does the will of God remains forever.” In other words, if we follow the lust of the flesh, the lust of the eyes, and the pride of life, we cannot do the will of God, and therefore will not inherit eternal life (Matthew 7:21; 1 Corinthians 6:9–10; Galatians 5:19–20). Those who have been born again by faith in the sacrifice of Jesus will continually put to death the deeds of the flesh (Romans 8:12–14). We will not allow the lust of our flesh to control our lives; rather, we will choose to consider ourselves “crucified with Christ” (Galatians 2:20) so that we might live for the glory of God (1 Corinthians 10:31).
Revelation 11:1-2
Then I was given a measuring rod like a staff and was told, “Go and measure the temple of God and the altar, and count the number of worshipers there. / But exclude the courtyard outside the temple. Do not measure it, because it has been given over to the nations, and they will trample the holy city for 42 months.
1 John 4:3
and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and which is already in the world at this time.
Daniel 9:27
And he will confirm a covenant with many for one week, but in the middle of the week he will put an end to sacrifice and offering. And on the wing of the temple will come the abomination that causes desolation, until the decreed destruction is poured out upon him.”
Matthew 24:24
For false Christs and false prophets will appear and perform great signs and wonders to deceive even the elect, if that were possible.
Revelation 19:20
But the beast was captured along with the false prophet, who on its behalf had performed signs deceiving those who had the mark of the beast and worshiped its image. Both the beast and the false prophet were thrown alive into the fiery lake of burning sulfur.
1 Corinthians 8:5
For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)
Daniel 8:12-14
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered…
Daniel 11:45
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.
Revelation 13:6,7
And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven…
In the Bible, there is only one reference to God giving us a white stone with a new name: “To the one who is victorious, I will give some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it” (Revelation 2:17).
The meaning of the white stone is a mystery to Bible scholars. However, several interpretations have been offered:
• In ancient Greece, jury members would cast a white stone to signify an acquittal, whereas a black stone proclaimed the defendant guilty. The weakness of this interpretation is that the stones cast in the courts did not have names inscribed on them.
• A small object called a “tessera,” made of wood, stone, clay or bone, conveyed special privileges to its owner. The ancient Romans used tesserae as tokens of admittance to events in the arena. However, tesserae did not have to be white, and the durability of the materials used is questionable.
• A white stone was often used as an amulet or charm. However, this custom was associated with sorcery, so it would be odd if the Bible used it as a symbol of salvation.
• Another interpretation has to do with the building material used during the time John wrote Revelation. Important buildings were commonly made of white marble, including the temple of Asclepius in Pergamum (the city of the church Jesus is addressing in Revelation 2:17). In front of the temple were white marble pillars engraved with the names of people supposedly healed by the god. One problem with this interpretation is that the Greek word used in this verse, psephon properly means “pebble,” not “stone.”
• One of the better-accepted explanations of the white stone has to do with the high priest’s breastplate, which contained twelve stones. Each of these stones had the name of one of the twelve tribes of Israel engraved on it (Exodus 28:21). As he ministered in the temple, the high priest bore the names of God’s people into God’s presence. In the same way, the “white stone” with the believer’s name written on it could be a reference to our standing in God’s presence.
• Another widely held explanation suggests that the white stone may be a translucent precious stone such as a diamond. The word translated “white” in Revelation 2:17 is leukos and can also mean “brilliant, bright.” This interpretation holds that on the stone is written the name of Christ, not the name of the believer. Revelation mentions that the name of Christ is written on the foreheads of the saints (Revelation 3:12; 14:1, 22:4).
The best theory regarding the meaning of the white stone probably has to do with the ancient Roman custom of awarding white stones to the victors of athletic games. The winner of a contest was awarded a white stone with his name inscribed on it. This served as his “ticket” to a special awards banquet. According to this view, Jesus promises the overcomers entrance to the eternal victory celebration in heaven. The “new name” most likely refers to the Holy Spirit’s work of conforming believers to the holiness of Christ (see Romans 8:29; Colossians 3:10).
There are five heavenly crowns mentioned in the New Testament that will be awarded to believers. They are the imperishable crown, the crown of rejoicing, the crown of righteousness, the crown of glory, and the crown of life. The Greek word translated “crown” is stephanos (the source for the name Stephen the martyr) and means “a badge of royalty, a prize in the public games or a symbol of honor generally.” Used during the ancient Greek games, it referred to a wreath or garland of leaves placed on a victor’s head as a reward for winning an athletic contest. As such, this word is used figuratively in the New Testament of the rewards of heaven God promises those who are faithful. Paul’s passage in 1 Corinthians 9:24-25 best defines for us how these crowns are awarded.
1) The Imperishable Crown – (1 Corinthians 9:24-25) “Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. And everyone who competes for the prize is temperate [disciplined] in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown” (NKJV). All things on this earth are subject to decay and will perish. Jesus urges us to not store our treasures on earth “where moth and rust destroy, and where thieves break in and steal” (Matthew 6:19). This is analogous to what Paul was saying about that wreath of leaves that was soon to turn brittle and fall apart. But not so the heavenly crown; faithful endurance wins a heavenly reward which is “an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you” (1 Peter 1:4).
2) The Crown of Rejoicing – (1 Thessalonians 2:19) “For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming?” The apostle Paul tells us in Philippians 4:4 to “rejoice always in the Lord” for all the bountiful blessings our gracious God has showered upon us. As Christians we have more in this life to rejoice about than anyone else. Luke tells us there is rejoicing even now in heaven (Luke 15:7). The crown of rejoicing will be our reward where “God will wipe away every tear . . . there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away” (Revelation 21:4).
3) The Crown of Righteousness – (2 Timothy 4:8) “Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing.” We inherit this crown through the righteousness of Christ which is what gives us a right to it, and without which it cannot be obtained. Because it is obtained and possessed in a righteous way, and not by force and deceit as earthly crowns sometimes are, it is an everlasting crown, promised to all who love the Lord and eagerly wait for His return. Through our enduring discouragements, persecutions, sufferings, or even death, we know assuredly our reward is with Christ in eternity (Philippians 3:20). This crown is not for those who depend upon their own sense of righteousness or of their own works. Such an attitude breeds only arrogance and pride, not a longing, a fervent desire to be with the Lord.
4) The Crown of Glory – (1 Peter 5:4) “And when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.” Though Peter is addressing the elders, we must also remember that the crown will be awarded to all those who long for or love His appearing. This word “glory” is an interesting word referring to the very nature of God and His actions. It entails His great splendor and brightness. Recall Stephen who, while being stoned to death, was able to look into the heavens and see the glory of God (Acts 7:55-56). This word also means that the praise and honor we bestow to God alone is due Him because of who He is (Isaiah 42:8, 48:11; Galatians 1:5). It also recognizes that believers are incredibly blessed to enter into the kingdom, into the very likeness of Christ Himself. For as Paul so eloquently put it, “For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18 NKJV).
5) The Crown of Life – (Revelation 2:10) “Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.” This crown is for all believers, but is especially dear to those who endure sufferings, who bravely confront persecution for Jesus, even to the point of death. In Scripture the word “life” is often used to show a relationship that is right with God. It was Jesus who said, “I have come that they may have life and that they may have it more abundantly” (John 10:10). Just as things such as air, food, and water are vital for our physical lives, Jesus provides us what is required for our spiritual lives. He is the One who provides “living water.” He is the “bread of life” (John 4:10, 6:35). We know that our earthly lives will end. But we have the amazing promise that comes only to those who come to God through Jesus: “And this is the promise that He has promised us—eternal life” (1 John 2:25).
James tells us that this crown of life is for all those who love God (James 1:12). The question then is how do we demonstrate our love for God? The apostle John answers this for us: “For this is the love of God, that we keep His commandments. And His commandments are not burdensome” (1 John 5:3). As His children we must keep His commandments, obeying Him, always remaining faithful.
So, as we endure the inevitable trials, pains, heartaches, and tribulations—as long as we live--
may we ever move forward,
always
“looking unto Jesus, the author and finisher of our faith”
(Hebrews 12:2)
and receive the crown of life
that
awaits us.
The writer of Hebrews compares believers to athletes in a race. Jesus has gone before us in this race. He has crossed the finish line of faith in victorious triumph and is now seated on the heavenly throne at God’s right hand. To reach our goal, we must keep our eyes on Jesus. The Lord’s steadfast endurance and unfaltering obedience establish the ideal pattern for us to follow whenever we struggle. If we keep Him always in our sight, we will find the strength and courage to endure. Moreover, we can live confidently, knowing that He who began His good work in us will continue carrying it to completion until the day when Christ returns (Philippians 1:6).
Jesus endured far more than we ever will when He obeyed His Father and undertook the cross. The cross involved extreme suffering and unimaginable shame for our Lord: “He was despised and rejected—a man of sorrows, acquainted with deepest grief. We turned our backs on him and looked the other way. He was despised, and we did not care. Yet it was our weaknesses he carried; it was our sorrows that weighed him down. And we thought his troubles were a punishment from God, a punishment for his own sins! But he was pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed” (Isaiah 53:3–5, NLT).
Despising the shame is the same as disregarding it. Jesus chose to disregard or ignore the shame and disgrace that the cross would bring to Him. He let Himself be despised by humans as He took upon Himself all the sins of the world. Imagine the mortification the sinless, spotless Lamb of God must have felt! Yet Jesus chose to disregard or despise the shame of the cross. He obediently finished the work that God had given Him to do (John 17:4).
What was it that empowered Jesus to endure the cross, despising the shame? It was His future-focused faith, which is the primary subject of this segment of Hebrews. The Lord concentrated on “the joy that was set before him.” He knew by faith that God would not leave Him in the grave forever but would raise Him back to life (see Psalm 16:8–10; Acts 2:24–33) and exalt Him to glory in heaven (see Psalm 110:1; Acts 2:34–36).
The joy set before Jesus—the motivation that enabled Him to endure—included the salvation that His sacrifice would bring: “For God’s will was for us to be made holy by the sacrifice of the body of Jesus Christ, once for all time” (Hebrews 10:10, NLT). Jesus acknowledged the disgrace and humiliation of the cross, but these perils were of no consequence to Him. Instead, He kept His eyes on the coming glory and the salvation of souls that His death on the cross would make possible (see John 3:14–16; Acts 5:30–31; Romans 5:9–10; 10:9–10; 1 John 4:9–10; 2 Timothy 1:9–10; Revelation 7:9–10).
The faith heroes showcased in Hebrews 11 also lived for the future and the joy set before them, enabling them to endure (Hebrews 11:10, 14–16, 24–27). The apostle Paul did likewise: “I am willing to endure anything if it will bring salvation and eternal glory in Christ Jesus to those God has chosen” (2 Timothy 2:10, NLT). We can overcome faintheartedness and persevere in the face of hardship, “despising the shame,” when we keep our attention fixed on Jesus (see 2 Timothy 2:11–12; Romans 6:8; 8:17; Hebrews 10:36). He is the joy set before us that enables us to press on and run the race set before us (Philippians 3:12–14).
Wisdom literature often employs metaphorical language to instruct the reader about delicate subjects like married love and sexual relations. The idea that “stolen water is sweet” (Proverbs 9:17) refers to forbidden sexual indulgence.
Using personification, Solomon contrasts wisdom with folly. Both wisdom and folly are like women who invite passing guests into their homes for a feast. The person who accepts wisdom’s invitation makes the critical choice that leads to life: “Come, eat of my bread and drink of the wine I have mixed. Lay aside immaturity, and live, and walk in the way of insight” (Proverbs 9:5–6; cf. John 6:51–56). However, the person who accepts folly’s invitation chooses a path that leads to death (Proverbs 9:18; cf. Romans 8:6).
Earlier, in Proverbs 5:1–23, Solomon warns the young man against adultery. He compares water to physical intimacy: “Drink water from your own cistern, running water from your own well. Should your springs overflow in the streets, your streams of water in the public squares? Let them be yours alone, never to be shared with strangers. May your fountain be blessed, and may you rejoice in the wife of your youth” (Proverbs 5:15–18).
Water was an apt and meaningful illustration in the desert-like conditions of ancient Jerusalem. Keeping a clean and fresh water supply was crucial to sustaining life. Rainwater was collected and stored in hollowed out rocks or underground cisterns lined with plaster-like limestone to prevent them from leaking. Due to the scarcity of rainfall, these cisterns had to be carefully maintained and guarded. Drinking from one’s own private water supply was much preferred over transporting water from a public well or stream.
God builds a wall around marital intimacy, ordaining marriage and the marriage bed as a private and exclusive “fountain” or “spring” for the enjoyment of sexual pleasure. No one but a man and woman joined in marriage are to drink water from this fountain or share in its joy (Exodus 20:14; Leviticus 18:20). In Proverbs 9:17, Solomon uses the idea of “stolen water” as an allusion to illicit, forbidden, extramarital sex.
Stolen water is taken from someone else’s fountain. It is sexual pleasure outside the bounds of what is lawful and proper. Water from one’s own fountain is pure, clean, and refreshing, but stolen water, no matter how sweet it may seem at the time, is polluted by sin. So, what is it about stolen water that makes it so sweet?
For some, the thrill of getting away with something unlawful—the dangerous and secret aspect of an affair, for example—excites and appeals to their baser instincts. The sinful nature craves what it cannot have (Galatians 5:17; Romans 7:14–23). The more prohibited something is, the more tempting and desirable it becomes. In the New Living Translation, Proverbs 9:17 suggests, “Stolen water is refreshing; food eaten in secret tastes the best!” Both “stolen water” and “food eaten in secret” imply forbidden and covert activities.
Nevertheless, in Proverbs 20:17, Solomon warns, “Stolen bread tastes sweet, but it turns to gravel in the mouth” (NLT). The pleasantness of sinful pleasure is short-lived and misleading (Ecclesiastes 2:10–11; Hebrews 11:25; 1 Timothy 5:6). What was initially sweet on the tongue quickly turns to bitterness and death once swallowed (Isaiah 5:20). Folly’s invitation may look and sound attractive. The bread and water she offers may taste sweet, but, eventually, death awaits those who walk through her door (Proverbs 9:18).
God designed physical intimacy not just for the reproduction of human life but for the refreshment and pleasure of couples joined in the covenant bond of marriage (Genesis 1:28; 2:18, 23–24; Matthew 19:4–6; 1 Corinthians 7:32–34; Song of Solomon 4:16—5:1, 19). Sex is God’s gift to strengthen a married couple’s emotional bond. According to Solomon, sexual intimacy within the appropriate bounds of marriage is like a delicious mouthful of pure spring water. But committing adultery is like ingesting polluted water. Stolen water may seem sweet, but it’s like slurping deadly poison from a sewer. Sex outside of marriage may be exciting and enjoyable initially, but it eventually defiles and destroys everyone who partakes of it (Proverbs 6:20–35).
Many other psalms unite in the refrain: “Sing to the LORD a new song, for he has done marvelous things; his right hand and his holy arm have worked salvation for him” (Psalm 98:1). David intoned, “I will sing a new song to you, my God; on the ten-stringed lyre I will make music to you” (Psalm 144:9). “Sing to him a new song; play skillfully, and shout for joy,” insists Psalm 33:3. Again and again, God’s people are encouraged to “Praise the LORD. Sing to the LORD a new song, his praise in the assembly of his faithful people” (Psalm 149:1).
The apostle Paul described true worship perfectly in Romans 12:1-2: “I urge you therefore, brethren, by the mercies of God to present your bodies a living and holy sacrifice, acceptable to God which is your spiritual service of worship. And do not be conformed to this world but be transformed by the renewing of your mind that you may prove what the will of God is, that which is good and acceptable, or well pleasing and perfect.”
This passage contains all the elements of true worship. First, there is the motivation to worship: “the mercies of God.” God’s mercies are everything He has given us that we don’t deserve: eternal love, eternal grace, the Holy Spirit, everlasting peace, eternal joy, saving faith, comfort, strength, wisdom, hope, patience, kindness, honor, glory, righteousness, security, eternal life, forgiveness, reconciliation, justification, sanctification, freedom, intercession and much more. The knowledge and understanding of these incredible gifts motivate us to pour forth praise and thanksgiving—in other words, worship!
Also in the passage is a description of the manner of our worship: “present your bodies a living and holy sacrifice.” Presenting our bodies means giving to God all of ourselves. The reference to our bodies here means all our human faculties, all of our humanness—our hearts, minds, hands, thoughts, attitudes—are to be presented to God. In other words, we are to give up control of these things and turn them over to Him, just as a literal sacrifice was given totally to God on the altar. But how? Again, the passage is clear: “by the renewing of your mind.” We renew our minds daily by cleansing them of the world’s “wisdom” and replacing it with true wisdom that comes from God. We worship Him with our renewed and cleansed minds, not with our emotions. Emotions are wonderful things, but unless they are shaped by a mind saturated in Truth, they can be destructive, out-of-control forces. Where the mind goes, the will follows, and so do the emotions. First Corinthians 2:16 tells us we have “the mind of Christ,” not the emotions of Christ.
There is only one way to renew our minds, and that is by the Word of God. It is the truth, the knowledge of the Word of God, which is to say the knowledge of the mercies of God, and we’re back where we began. To know the truth, to believe the truth, to hold convictions about the truth, and to love the truth will naturally result in true spiritual worship. It is conviction followed by affection, affection that is a response to truth, not to any external stimuli, including music. Music as such has nothing to do with worship. Music can’t produce worship, although it certainly can produce emotion. Music is not the origin of worship, but it can be the expression of it. Do not look to music to induce your worship; look to music as simply an expression of that which is induced by a heart that is rapt by the mercies of God, obedient to His commands.
True worship is God-centered worship. People tend to get caught up in where they should worship, what music they should sing in worship, and how their worship looks to other people. Focusing on these things misses the point. Jesus tells us that true worshipers will worship God in spirit and in truth (John 4:24). This means we worship from the heart and the way God has designed. Worship can include praying, reading God’s Word with an open heart, singing, participating in communion, and serving others. It is not limited to one act, but is done properly when the heart and attitude of the person are in the right place.
It’s also important to know that worship is reserved only for God. Only He is worthy and not any of His servants (Revelation 19:10). We are not to worship saints, prophets, statues, angels, any false gods, or Mary, the mother of Jesus. We also should not be worshiping for the expectation of something in return, such as a miraculous healing. Worship is done for God—because He deserves it—and for His pleasure alone. Worship can be public praise to God (Psalm 22:22; 35:18) in a congregational setting, where we can proclaim through prayer and praise our adoration and thankfulness to Him and what He has done for us. True worship is felt inwardly and then is expressed through our actions. "Worshiping" out of obligation is displeasing to God and is completely in vain. He can see through all the hypocrisy, and He hates it. He demonstrates this in Amos 5:21-24 as He talks about coming judgment. Another example is the story of Cain and Abel, the first sons of Adam and Eve. They both brought gift offerings to the Lord, but God was only pleased with Abel’s. Cain brought the gift out of obligation; Abel brought his finest lambs from his flock. He brought out of faith and admiration for God.
True worship is not confined to what we do in church or open praise (although these things are both good, and we are told in the Bible to do them). True worship is the acknowledgment of God and all His power and glory in everything we do. The highest form of praise and worship is obedience to Him and His Word. To do this, we must know God; we cannot be ignorant of Him (Acts 17:23). Worship is to glorify and exalt God—to show our loyalty and admiration to our Father.
He will oppose and exalt himself
above every
so-called god or object of worship
This phrase refers to the "man of lawlessness" or "son of perdition" mentioned earlier in the chapter. The opposition and self-exaltation indicate a direct challenge to all forms of deity and religious reverence, suggesting a figure who seeks to usurp divine authority. This echoes the pride and rebellion of Satan, as seen in Isaiah 14:12-14, where Lucifer desires to ascend above the stars of God. The historical context of the Roman Empire, with its pantheon of gods and emperor worship, provides a backdrop for understanding the audacity of such a claim. The phrase also connects to Daniel 11:36, where a king exalts himself above every god, indicating a prophetic consistency regarding end-times figures who defy divine order.So he will seat himself in the temple of God,
The act of seating himself in the temple signifies a claim to divine status and authority. Historically, the temple in Jerusalem was the center of Jewish worship and the dwelling place of God's presence. This act of desecration is reminiscent of Antiochus IV Epiphanes, who desecrated the Second Temple, as described in Daniel 11:31 and 1 Maccabees 1:54. Theologically, this act is seen as the ultimate blasphemy, a usurpation of God's rightful place. The reference to the temple also raises questions about eschatological events, such as the rebuilding of a physical temple or a metaphorical understanding of the church as the temple (1 Corinthians 3:16).
proclaiming himself to be God
This proclamation is the culmination of the man of lawlessness's rebellion, echoing the serpent's temptation in Genesis 3:5, where the promise was to be like God. It reflects the ultimate deception and delusion, as warned in Matthew 24:24, where false Christs and prophets perform signs and wonders. The claim to divinity is a direct affront to the Shema, the Jewish declaration of God's oneness (Deuteronomy 6:4). In Christian eschatology, this act is seen as a precursor to the Second Coming of Christ, who will defeat all false claims to divinity (Revelation 19:11-21). The phrase underscores the importance of discernment and faithfulness in the face of deception.
Bless the LORD, O My Soul
Of David.
1 Bless the LORD, O my soul;
all that is within me, bless His holy name.
2Bless the LORD, O my soul,
and do not forget all His kind deeds--
3He who forgives all your iniquities
and heals all your diseases,
4who redeems your life from the Pit
and crowns you with loving devotion and compassion,
5who satisfies you with good things,
so that your youth is renewed like the eagle’s.
6The LORD executes righteousness
and justice for all the oppressed.
7He made known His ways to Moses,
His deeds to the people of Israel.
8The LORD is compassionate and gracious,
slow to anger, abounding in loving devotion.
9He will not always accuse us,
nor harbor His anger forever.
10He has not dealt with us according to our sins
or repaid us according to our iniquities.
11For as high as the heavens are above the earth,
so great is His loving devotion for those who fear Him.
12As far as the east is from the west,
so far has He removed our transgressions from us.
13As a father has compassion on his children,
so the LORD has compassion on those who fear Him.
14For He knows our frame;
He is mindful that we are dust.
15As for man, his days are like grass--
he blooms like a flower of the field;
16when the wind passes over, it vanishes,
and its place remembers it no more.
17But from everlasting to everlasting
the loving devotion of the LORD
extends to those who fear Him,
and His righteousness to their children’s children--
18to those who keep His covenant
and remember to obey His precepts.
19The LORD has established His throne in heaven,
and His kingdom rules over all.
20Bless the LORD, all His angels mighty in strength
who carry out His word,
who hearken to the voice of His command.
21Bless the LORD, all His hosts,
you servants who do His will.
22Bless the LORD, all His works
in all places of His dominion.
Bless the LORD, O my soul!
He will oppose and will exalt himself over everything that is called God or is worshiped,
so that he sets himself up in God’s temple, proclaiming himself to be God.
Two passages in the New Testament make it clear that the head of the church is Jesus Christ. Colossians 1:17–18a teaches, “And he is before all things, and in him all things hold together. And he is the head of the body, the church.” This passage makes a brief comparison between the human body and the church. The church is the body, and Jesus is the head. Jesus was before all things and holds all things together. This includes the church as well.
Ephesians 5:22–25 speaks of the relationship between husband and wife and includes the teaching of Jesus as head of the church:
“Wives, submit yourselves to your own husbands as you do to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. Now as the church submits to Christ, so also wives should submit to their husbands in everything. Husbands, love your wives, just as Christ loved the church and gave himself up for her.”
In this passage, wives are to submit to their husbands as the church submits to Christ, and husbands are to sacrificially love their wives in the way Christ was willing to die for the church. In this context, Jesus is called the “head of the church, his body.” He is also called its Savior.
What does it mean to be the head of the church? Both Colossians 1 and Ephesians 5 emphasize the leadership of Christ and His power. In Colossians, Christ is head because He holds all things together. In Ephesians, Christ is head because He is Savior.
The implications of this teaching are profound. First, church leaders are to surrender ultimate leadership to the Lord Jesus Christ. He is the One who leads and determines the teachings and practices of the church. Church members are to follow Christ first and earthly leaders second, as those leaders emulate Christ (see 1 Corinthians 11:1 and 1 Peter 5:3–4).
Second, the love Jesus has for the church is expressed in His desire that we also love the church. The church is not a building or organization but a group of people who know and worship Jesus. Christians are taught, “Let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Hebrews 10:24–25). Regular connection with other believers honors the Lord, encourages us personally as believers, and allows us to encourage and serve others.
While every church will have its own local leaders, the ultimate leader of any church is the Lord Jesus. He said, “I will build my church” (Matthew 16:18, emphasis added); it belongs to Him. He is the head of the body and the only One with the power to adequately lead and love the church.
Matthew 24:15
So when you see standing in the holy place ‘the abomination of desolation,’ spoken of by the prophet Daniel (let the reader understand),
Daniel 7:25
He will speak out against the Most High and oppress the saints of the Most High, intending to change the appointed times and laws; and the saints will be given into his hand for a time, and times, and half a time.
Isaiah 14:13-14
You said in your heart: “I will ascend to the heavens; I will raise my throne above the stars of God. I will sit on the mount of assembly, in the far reaches of the north. / I will ascend above the tops of the clouds; I will make myself like the Most High.”
Ezekiel 28:2
“Son of man, tell the ruler of Tyre that this is what the Lord GOD says: Your heart is proud, and you have said, ‘I am a god; I sit in the seat of gods in the heart of the sea.’ Yet you are a man and not a god, though you have regarded your heart as that of a god.
Mark 13:14
So when you see the abomination of desolation standing where it should not be (let the reader understand), then let those who are in Judea flee to the mountains.
Daniel 8:11
It magnified itself, even to the Prince of the host; it removed His daily sacrifice and overthrew the place of His sanctuary.
In the Bible, anointing with oil is performed in religious ceremonies and used for grooming (Ruth 3:3; Matthew 6:17), refreshment (Luke 7:46), medicinal treatments (Luke 10:34), and burial traditions (Mark 16:1).
Ceremonial anointing in the Old Testament was a physical act involving the smearing, rubbing, or pouring of sacred oil on someone’s head (or on an object) as an outward symbol that God had chosen and set apart the person (or object) for a specific holy purpose.
The Hebrew term mashach meant “to anoint or smear with oil.” The oil used for religious anointing was carefully blended with fine spices according to a specific formula prescribed by the Lord (Exodus 30:22–32). Using this oil for any other purpose was a serious offense carrying the penalty of being “cut off” from the community (Exodus 30:33).
Kings, priests, and prophets were anointed outwardly with oil to symbolize a more profound spiritual reality—that God’s presence was with them and His favor was upon them (Psalm 20:6; 28:8). While David was still a young shepherd, God told Samuel to anoint him to become king over Israel (1 Samuel 16:3). From that day forward, the Spirit of the Lord rested powerfully upon David’s life (1 Samuel 16:13; Psalm 89:20).
Centuries before David’s time, the Lord had instructed Moses to consecrate Aaron and his sons to serve as priests (Exodus 28:41; 30:30; Leviticus 8:30; 10:7). God authenticated their priestly ministry with the fiery glory of His presence that consumed their offerings. Holy items, including the tabernacle itself, were also set apart or consecrated by anointing for use in worship and sacrificial ceremonies (Genesis 28:18; Exodus 30:26–29; 40:9–11).
The Bible contains a literal reference to a prophet’s anointing when the Lord commanded Elijah to anoint Elishaas the prophet to succeed him (1 Kings 19:16). It also includes metaphorical references to anointing to indicate that prophets were empowered and protected by the Spirit of the Lord to perform their calling (1 Chronicles 16:22; Psalm 105:15).
Anointing the head with oil was also an ancient custom of hospitality shown to honored guests. In Psalm 23:5, King David pictures himself as an esteemed guest at the Lord’s table. This practice of anointing a dinner guest with oil reappears in the Gospels (Luke 7:46; Mark 14:3–9; John 12:3).
In the New Testament, Jesus Christ reveals Himself as our anointed King, Priest, and Prophet. He is God’s Holy and chosen Son, the Messiah. In fact, Messiah, which literally means “anointed one,” is derived from the Hebrew word for “anointed.” Christ (Gr. Christos) means “the anointed one.”
Jesus declared at the launch of His ministry, “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor . . . to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free” (Luke 4:18; cf. Isaiah 61:1). Jesus Christ fulfilled Old Testament prophecy as the Anointed One, the chosen Messiah (Luke 4:21). He proved His anointing through the miracles He performed and the life He sacrificed as Savior of the world (Acts 10:38).
There is also a sense in which Christians today are anointed. Through Jesus Christ, believers receive “an anointing from the Holy One” (1 John 2:20). This anointing is not expressed in an outward ceremony but through sharing in the gift of the Holy Spirit (Romans 8:11). At the moment of salvation, believers are indwelt by the Holy Spirit and joined to Christ, the Anointed One. As a result, we partake of His anointing (2 Corinthians 1:21–22). According to one scholar, this anointing “expresses the sanctifying influences of the Holy Spirit upon Christians who are priests and kings unto God” (Smith, W., “Anointing,” Smith’s Bible Dictionary, revised ed., Thomas Nelson, 2004).
The New Testament also associates anointing oil with healing and prayer. When Jesus sent out the disciples to preach the gospel, “they cast out many demons and healed many sick people, anointing them with olive oil” (Mark 6:13, NLT). James instructs believers to “call the elders of the church to pray over them” when they are sick “and anoint them with oil in the name of the Lord” for healing (James 5:14).
Those in Charismatic religious circles speak of “the anointing” as something Christians can and should be seeking. It is common for them to speak of “anointed” preachers, sermons, ministries, songs, etc., and to advise others to “unlock their anointing” or “walk in the anointing.” The idea is that the anointing is an outpouring of God’s power to accomplish a task through the anointed one. Charismatics claim there are corporate anointings as well as various types of individual anointings: the five-fold anointing; the apostolic anointing; and, for women, the Ruth anointing, the Deborah anointing, the Anna anointing, etc. Some even speak of a “Davidic anointing” upon musical instruments—“anointed” instruments are played by God Himself to drive away demons and take worship to a higher level than ever before. Special anointings are said to allow a person to use his spiritual gift to a “higher degree.” Charismatics say that special anointings are received by “releasing one’s faith.”
Much of the Charismatic teaching on the anointing goes beyond what Scripture says. In their hunger for signs and wonders, many Charismatics seek new and ever more titillating experiences, and that requires more outpourings, more spiritual baptisms, and more anointings. But the Bible points to one anointing of the Spirit, just as it points to one baptism: “As for you, the anointing you received from him remains in you” (1 John 2:27; see also 2 Timothy 1:14). This same passage also refutes another misconception, viz., that Satan can somehow “steal” a believer’s anointing. We don’t need to worry about losing the anointing we received because Scripture says it remains.
Another aberrant teaching concerning the anointing of the Spirit is the “Mimshach anointing.” Mimshach is a Hebrew word related to mashach (“anoint”) and found only in Ezekiel 28:14, where the anointing is said to “cover” (NKJV) or “cover and protect” (AMP). According to some, the Mimshach anointing (which was bestowed on Lucifer before his fall) is available now to believers. Receiving this anointing will cause everything one touches to increase or expand, and the anointed one will experience greater levels of success, material gain, health, and power.
Rather than chase after a new anointing, believers should remember they already have the gift of the Holy Spirit. The Spirit is not given in part, He does not come in portions or doses, and He is not taken away. We have the promise that “his divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness” (2 Peter 1:3).
Messiah comes from the Hebrew word mashiach and means “anointed one” or “chosen one.” The Greek equivalent is the word Christos or, in English, Christ. The name “Jesus Christ” is the same as “Jesus the Messiah.” In biblical times, anointing someone with oil was a sign that God was consecrating or setting apart that person for a particular role. Thus, an “anointed one” was someone with a special, God-ordained purpose.
In the Old Testament, people were anointed for the positions of prophet, priest, and king. God told Elijah to anoint Elisha to succeed him as Israel’s prophet (1 Kings 19:16). Aaron was anointed as the first high priest of Israel (Leviticus 8:12). Samuel anointed both Saul and David as kings of Israel (1 Samuel 10:1; 16:13). All of these men held “anointed” positions. But the Old Testament predicted a coming Deliverer, chosen by God to redeem Israel (Isaiah 42:1; 61:1–3). This Deliverer the Jews called the Messiah.
Jesus of Nazareth was and is the prophesied Messiah (Luke 4:17–21; John 4:25–26). Throughout the New Testament, we see proof that Jesus is the Chosen One: “These [miracles] 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” (John 20:31). We also hear testimonies that Jesus is “the Messiah, the Son of the living God” (Matthew 16:16). The ultimate evidence that Jesus is indeed the promised Messiah, the Anointed One, is His resurrection from the dead. Acts 10:39–43is an eyewitness testimony to His resurrection and the fact that “he is the one whom God appointed as judge of the living and the dead.”
Jesus fulfills the role of Prophet, Priest, and King, which is further evidence to His being the Messiah. He is a prophet, because He embodied and preached the Word of God (see John 1:1–18; 14:24; and Luke 24:19); a priest, because His death atones for our sins and reconciles us to the Father (see Hebrews 2:17; 4:14); and a king, because after His resurrection God gave all authority to Him (see John 18:36; Ephesians 1:20–23; and Revelation 19:16).
The Jews of Jesus’ day expected the Messiah to redeem Israel by overthrowing the rule of the Romans and establishing an earthly kingdom (see Acts 1:6). It wasn’t until after Jesus’ resurrection that His disciples finally began to understand what the prophecies in the Old Testament really meant the Messiah would do (see Luke 24:25–27). The Messiah was “anointed” first to deliver His people spiritually; that is, to redeem them from sin (John 8:31–36). He accomplished this salvation through His death and resurrection (John 12:32; John 3:16). Later, Jesus the Messiah will deliver His people from their physical enemies, when He sets up His Kingdom on the earth (see Isaiah 9:1–7).
The phrase “graven image” comes from the King James Version and is first found in Exodus 20:4 in the second of the Ten Commandments. The Hebrew word translated “graven image” means literally “an idol.” A graven image is an image carved out of stone, wood, or metal. It could be a statue of a person or animal, or a relief carving in a wall or pole. It is differentiated from a molten image, which is melted metal poured into a cast. Abstract Asherah poles, carved wooden Ba’als covered in gold leaf, and etchings of gods accompanying Egyptian hieroglyphics are all graven images.
The progression of idolatry in a pagan religion generally starts with the acknowledgement of a power that controls natural forces. The presence of the force is then thought to indwell an object, like a stone, or a place, like a mountain. The next step is altering a naturally occurring object, like a standing stone, a deliberately planted tree, or a carved Asherah pole and asking the force to indwell it. When the idolatrous culture has had time to contemplate the personality of the god, they then make corresponding physical images—a statue that looks like a woman or a relief carving that looks like an animal. Graven images can be either of the last two steps.
The spiritual progression is similar. People start with wanting something (Ephesians 5:5; Colossians 3:5), often children or prosperity or good crops. They observe the circumstances (which some acknowledge are God-ordained, and others think are independent) that lead to these things and begin to ascribe to the causal forces human characteristics—thus creating gods. Places are set aside to commune with these false gods. For convenience sake, smaller items, thought to hold the power or the communication line of the gods, are brought into homes. Before long, the people are ensnared by the compulsion to give homage to a thing of their own definition instead of to the God of the universe.
The second commandment, recorded in Exodus 20:4–5, reads, “You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship them or serve them.” Likely, this refers back to the first commandment, “You shall have no other gods before Me,” and specifically forbids the creation of idols. But it is equally dangerous to create an image of God Himself. God has given us reminders enough of His power and glory (Romans 1:20) without man attempting to use created things to represent the Creator.
Functionally, there is no difference between a “graven” image (Deuteronomy 4:16) and a “molten” image (Exodus 34:17). Both are man’s attempt to define and confine the power of God who works over creation. Both are the result of greed and covetousness, along with the fear that God does not have the worshipers’ best interests at heart. Graven images, whether an idol, a crystal, or a charm, are attempts to limit the power of God and reduce it to a small package that we can control. As with any kind of worship, the object of adoration inevitably controls us.
In Exodus 32 Moses returns from talking with the Lord on the mountain and finds that the Israelites have turned to sinful actions. Verse 6 says, “The people rose early and sacrificed burnt offerings and presented fellowship offerings. Afterward they sat down to eat and drink and got up to indulge in revelry.” What exactly was this “revelry” that followed the Israelites’ feast?
The context helps identify the main actions that offended the Lord. First, verse 4 notes that the people gave offerings to a golden calf. They had already broken the first of the Ten Commandmentsbefore Moses had even returned to them! And verse 6 mentions that feasting and drinking were part of the festivities.
Second, Moses had identified the noise emanating from the camp as “the sound of singing” (Exodus 32:18). In their pagan revelries, the people of Israel were singing songs of adoration to the golden calf. In the not-so-distant past, they had been singing praise to the Lord after He led them safely through the Red Sea (Exodus 15). Now their tune had changed.
Third, the people of Israel danced as part of their celebration of the golden calf. Verse 19 says, “When Moses approached the camp and saw the calf and the dancing, his anger burned and he threw the tablets out of his hands, breaking them to pieces at the foot of the mountain.” Dancing per se is not noted as wrong, but dancing in celebration of an idol made Moses (and God) angry.
Fourth, there was an unrestrained attitude of partying around the golden calf. Verse 25 presents the shameful truth: “The people were running wild . . . Aaron had let them get out of control and so [they became] a laughingstock to their enemies.” Details of their behavior are not given, but their actions were unruly, uncivilized, and ungodly.
In turning to a graven image, the people had turned away from the Lord (see Deuteronomy 9:16). Even though the golden calf had been billed as the god they had been following all along (Exodus 32:4), the True God cannot be reduced to imagery. The Lord will not share His glory with another (Isaiah 42:8). That is why God judged the people of Israel at the foot of Mount Sinai.
The definition of idolatry, according to Webster, is “the worship of idols or excessive devotion to, or reverence for some person or thing.” An idol is anything that replaces the one, true God. The most prevalent form of idolatry in Bible times was the worship of images that were thought to embody the various pagan deities.
From the beginning, God’s covenant with Israel was based on exclusive worship of Him alone (Exodus 20:3; Deuteronomy 5:7). The Israelites were not even to mention the names of false gods (Exodus 23:13) because to do so would acknowledge their existence and give credence to their power and influence over the people. Israel was forbidden to intermarry with other cultures who embraced false gods, because God knew this would lead to compromise. The book of Hosea uses the imagery of adultery to describe Israel’s continual chasing after other gods, like an unfaithful wife chases after other men. The history of Israel is a sad chronicle of idol worship, punishment, restoration and forgiveness, followed by a return to idolatry. The books of 1 & 2 Samuel, 1 & 2 Kings, and 1 & 2 Chronicles reveal this destructive pattern. The Old Testament prophets endlessly prophesied dire consequences for Israel if they continued in their idolatry. Mostly, they were ignored until it was too late and God’s wrath against idol-worship was poured out on the nation. But ours is a merciful God, and He never failed to forgive and restore them when they repented and sought His forgiveness.
In reality, idols are impotent blocks of stone or wood, and their power exists only in the minds of the worshipers. The idol of the god Dagon was twice knocked to the floor by God to show the Philistines just who was God and who wasn’t (1 Samuel 5:1-5). The “contest” between God and His prophet Elijah and the 450 prophets of Baal on Mount Carmel is a dramatic example of the power of the true God and the impotence of false gods (1 Kings 18:19-40). The testimony of Scripture is that God alone is worthy of worship. Idol worship robs God of the glory that is rightfully His, and that is something He will not tolerate (Isaiah 42:8).
Even today there are religions that bow before statues and icons, a practice forbidden by God’s Word. The significance God places upon it is reflected in the fact that the first of the Ten Commandments refers to idolatry: “You shall have no other gods before me. You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me” (Exodus 20:3-5).
Idolatry extends beyond the worship of idols and images and false gods. Our modern idols are many and varied.
Even for those who do not bow physically before a statue, idolatry is a matter of the heart—pride, self-centeredness, greed, gluttony, a love for possessions and ultimately rebellion against God.
Is it any wonder that God hates it?
There are a number of passages in the Bible where God announces His purpose for what He is doing. Perhaps the most succinct of those references is Isaiah 48:11, where God declares that “for My own sake, for My own sake, I will do it; For how should My name be profaned? And I will not give My glory to another” (NKJV).
Some have referred to this as God’s doxological purpose, or God’s purpose to demonstrate His own glory. It is evident that everything God does is for the demonstration or expression of His own glory. In Ephesians 1, for example, Paul explains why God provides salvation: the Father predestines, the Son redeems, and the Spirit seals, all for the praise of His glory and the glory of His grace (Ephesians 1:6, 12, 14). David explains that God created the heavens as a declaration of His glory (Psalm 19:1). God is glorified by the salvation of Israel (Isaiah 60:21) and by the mercy He has shown to the Gentiles (Romans 15:9). Jesus glorified the Father (John 17:4), the Father glorified Jesus (John 17:5), and the Spirit glorifies the Son as well (John 16:14). God is glorified when Jesus’ disciples bear much fruit (John 15:8). The beasts of the field glorify God (Isaiah 43:20). God will glorify Himself in the culmination of all things (Ezekiel 39:13). One day Jesus will return and be glorified among the people (2 Thessalonians 1:10). Ultimately, because God has bought us, we are to glorify God with our bodies (1 Corinthians 6:20). In all these ways (and many more), God will be glorified, and He said, “I will not give my glory to another” (Isaiah 48:11).
God’s glory—His magnitude or worthiness—is great, and it belongs to Him. He expresses His muchness (to borrow a term from Lewis Carroll’s Alice in Wonderland) in His handiwork, and because these things are the expression of His own character, the praise and glory are due Him. Any of His created beings that seek to praise themselves are seeking to steal from God what is rightfully His. This is why God opposes the proud and gives grace to the humble (James 4:6; 1 Peter 5:5)—because God has said, “I will not give my glory to another” (Isaiah 48:11).
God will not allow another to take credit for His character or handiwork. In similar fashion, the work of a renowned artist is recognizable as the work of that artist, and attempts to copy that work are considered forgeries. Just as we acknowledge copyrights or the ownership of one’s intellectual property, we must acknowledge that God is the sovereign Creator and Owner of everything. His revealed purpose is the demonstration of His own character and magnitude (glory).
Because God has said, “My glory I will not give to another,” human responsibility includes walking humbly before our God (Micah 6:8). This is why Solomon refers to the fear of the Lord as the beginning of wisdom (Proverbs 1:7)—we need the proper perspective of God, recognizing He is the fearsome Creator who has communicated graciously with His creation. Then we can begin to understand His design and purpose in our own lives, and we can understand what He desires from us. If we begin by exalting the Lord and recognizing our relative lowliness, we can begin to see from His perspective as He has revealed it to us in Scripture, and we can avoid the error of trying to take for ourselves that which belongs only to Him. He has said, “I will not give my glory to another” (Isaiah 48:11).
From a human perspective, the idea of sitting in heavenly places is challenging to grasp, especially on this side of eternity. Nevertheless, this is the experience of everyone who is redeemed by God’s grace: “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Ephesians 2:4–7, ESV).
Astonishing as it may sound, Christians are united with Jesus Christ in His resurrected life (Colossians 2:12; Romans 6:4). The apostle Paul prays for the Ephesians to understand “the incredible greatness of God’s power for us who believe him. This is the same mighty power that raised Christ from the dead and seated him in the place of honor at God’s right hand in the heavenly realms” (Ephesians 1:19–20, NLT). A little later, in Ephesians 2:4–10, Paul explains that the greatness of God’s incredible power toward believers is rivaled by the magnitude of His love, mercy, and grace.
Before salvation, we were spiritually dead in our sins because our “sinful nature was not yet cut away,” but then God made us “alive with Christ, for he forgave all our sins” (Colossians 2:13, NLT; see also 1 Corinthians 15:22). Our transgression no longer separates us from God (Colossians 1:21–22; Romans 8:38–39) because we now share in the life of Christ (Romans 8:11). Since Christ is seated “at God’s right hand in the heavenly realms,” so too are we in a spiritual sense. Since we have been “raised to new life with Christ,” we can now set our sights “on the realities of heaven, where Christ sits in the place of honor at God’s right hand” (Colossians 3:1, NLT). Physically, we still live in the natural world. But God, by His great power, and because of His immense love, mercy, and grace, raised us from our spiritually dead status to new life in Christ. We now sit in heavenly places.
To sit in heavenly places is more than a figure of speech. It is a spiritual reality for the believer. Because of our union with Christ, we reap the benefit of His position of divine authority (see Psalm 110:1; cf. Acts 2:34–35). He is our Head and our Representative. Peter taught, “Now Christ has gone to heaven. He is seated in the place of honor next to God, and all the angels and authorities and powers accept his authority” (1 Peter 3:22, NLT; see also Philippians 2:9–11). The gates of hell will not overcome the church (Matthew 16:18; see also 1 John 2:13) because we are more than conquerors through Christ (Romans 8:37; see also 1 John 5:4–5) who gives us the victory (1 Corinthians 15:57).
Our spiritual seat in the heavenly realms is a position of high honor, much like being seated at the VIP table of a Presidential luncheon. We have been given the royal privilege of being enthroned with the Son and will one day partake of His glory. If we let this spiritual truth sink in, it will change the way we think and live. Because we are seated with Christ in heavenly places, our position in heaven is secure, but we must never forget that we don’t deserve our place there. We did nothing to earn it, but God graces us with it anyway (Ephesians 2:8; 4:7; 2 Corinthians 3:5).
Before the official tabernacle was built, “Moses used to take a tent and pitch it outside the camp some distance away, calling it the ‘tent of meeting.’ Anyone inquiring of the Lord would go to the tent of meeting outside the camp” (Exodus 33:7). As Moses visited this tent of meeting to intercede for the people of Israel, “the pillar of cloud would come down and stay at the entrance, while the Lord spoke with Moses” (verse 9). Moses’ position of favor with God is evident in the fact that “the Lord would speak to Moses face to face, as one speaks to a friend” (verse 11).
However, later in the same chapter, Moses requests to see God’s glory, and God replies, “I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. . . . But . . . you cannot see my face, for no one may see me and live” (Exodus 33:19–20). To protect Moses, God put him “in a cleft in the rock” and covered him with His hand as He passed by (verse 22). “Then,” God promised, “I will remove my hand and you will see my back; but my face must not be seen” (verse 23).
This passage prompts several questions. Does God really have a “hand,” “face,” and “back”? Why could Moses speak to God “face to face” in verse 11 but could not see God’s “face” in verse 23? What is fatal about seeing God’s “face”?
We know from Scripture (e.g., John 4:24) that God is spirit. Spirits do not possess physicality. So, when Moses spoke “face to face” with God in Exodus 33:11, there are only two possible ways to understand it: either Moses was speaking to the pre-incarnate Son of God (a Christophany); or the passage is using a figure of speech called anthropomorphism, in which human qualities are applied to God. While a Christophany is certainly possible, it is probably better to view the chapter as using figures of speech. The terms face, hand, and back in Exodus 33 should not be taken literally, and face to face, being idiomatic, is also metaphorical.
In verse 11 the idiom face to face can be simply understood to mean “intimately.” Moses spoke with God familiarly, as a man speaks to a friend. In verses 20 and 23, face and back are in reference to God’s “glory” and “goodness” (verses 18–19). Since God is spirit, and since glory and goodness are both intangibles, we can take face and back to signify varying “degrees” of glory. God’s hand (verse 22) is an obvious reference to God’s “protection.”
In the Bible, God often communicates using terms easily understood in the human experience. God’s use of anthropomorphism in Exodus 33 was a perfect way to describe what was happening. As humans, we know the importance of one’s face. To readily identify someone, we study his or her face. It is also the face of a person that reveals the most information about his or her character, mood, and personality. However, if all we catch is a glimpse of a person from behind, we are left without a lot of valuable information. It is difficult to identify a person from behind; we know very little about a person if all we can see is a back view.
When God told Moses, “You cannot see my face, for no one may see me and live” (Exodus 33:20), He was saying that truly seeing God as He is, in the fullness of His glory, is more than mortal man can tolerate (cf. Isaiah 6:5). Therefore, to protect Moses, God was only going to reveal that portion of His majesty and power that was humanly possible to absorb. God communicated this plan to Moses in a way we can all understand: “You cannot look Me full in the face [it is impossible for you to know everything about Me], but I will allow you to see my back [I will reveal to you a small portion of My nature so as not to overwhelm you].”
All of this makes Jesus’ words to Philip all the more amazing: “Anyone who has seen me has seen the Father” (John 14:9). When Jesus walked this earth, His glory veiled, we could look Him in the face. “In Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9). On one brief occasion, Jesus’ glory was revealed in this world, at the transfiguration (Matthew 17:2). Interestingly, Moses was there, speaking to the glorified Lord, face to face (Matthew 17:3).
The phrase “lust of the eyes” is found in 1 John 2:15-17: “Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in him. 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. The world and its desires pass away, but whoever does the will of God lives forever.” What is this “lust of the eyes”?
Simply put, the lust of the eyes is the sinful desire to possess what we see or to have those things which have visual appeal. This coveting of money, possessions, or other physical things is not from God, but from the world around us. John emphasizes that these physical things do not last; they will pass away. In contrast, the child of God is guaranteed eternity.
The Ten Commandments addressed the lust of the eyes in its prohibition against coveting. Exodus 20:17commands, “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.” Coveting can include a desire to have people, possessions, or status.
Satan uses the lust of the eyes as one avenue of temptation. Part of the reason Eve listened to the serpent in the Garden was that she looked at the forbidden fruit and saw that it was “pleasing to the eye” (Genesis 3:6). Satan used a visual image to help entrap her. Satan tried a similar tactic on Jesus. One of his temptations in the wilderness was an attempt to make Jesus covet earthly power. Satan used a visual: he “showed him all the kingdoms of the world and their splendor” (Matthew 4:8). He then promised to give them to Jesus—for a price. Of course, Jesus did not succumb to the lust of the eyes, and Satan was defeated (verses 10 and 11).
We must follow Jesus’ example and, in the power of the Holy Spirit, resist the lust of the eyes. The world is full of “eye candy,” glamor, and gaudiness. Materialism beckons with its promise of happiness and fulfillment. A media-saturated society bombards us with advertising campaigns that might as well say, “Covet this!”
All that glitters is not gold, and the child of God knows that fame, fortune, and finery quickly fade (Proverbs 23:5). Our focus is not the newest product or latest fashion. Our goal is not to keep up with the Joneses or to surround ourselves with the trappings of glittering magnificence. Instead, our goal is “to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings” (Philippians 3:10). Our eyes are set on Jesus (Hebrews 12:2). Our view is to eternity.
Cecil Alexander, the Irish hymnist, said it this way:
“Jesus calls us from the worship
Of the vain world’s golden store;
From each idol that would keep us,
Saying, ‘Christian, love Me more.’”
Sinful lust is an overpowering desire for that which God has forbidden. First John 2:15–16 mentions three types of lust that lead us into greater sin: “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.” The lust of the eyesoccurs when we see something visually that incites covetousness, jealousy, or sexual lust. The pride of life is the desire in every human being to be his or her own god. Arrogance, self-promotion, and greed all stem from the pride of life. The lust of the flesh is also one of the foes we fight.
When the Bible refers to “the flesh,” it can mean one of two things. The first meaning of the word flesh pertains to living beings on earth such as animals, birds, and people (1 Corinthians 15:39). But most often the Bible uses the word flesh to refer to the propensity to sin we possess in our earthly existence. Our sinful nature, dominated by sin and rebellion, is so closely tied to the physical aspect of mankind that it is called “the flesh.” Every human being is born of the flesh, the union between a man and a woman that produced another flesh-bound human. Desires that arise from being fleshly creatures in a fallen world can quickly become sinful lusts.
Desires that arise from the fact that we are earth-bound, fleshly creatures are not sins in themselves. We desire food, water, shelter, sex, and comfort. God created us with those desires. However, we are born sinful, desiring to please ourselves, regardless of God’s moral law (Romans 3:10, 12). When fleshly desires rule us, taking priority over God’s will, they cause us to violate God’s righteousness. They become lusts. For example, hunger propels us to find food. Eating is good. It is not sin. Jesus ate and drank when He was on the earth (Luke 24:42–43). But when hunger becomes a lust for food, it turns into gluttony, which is a sin (Proverbs 23:20–21). When natural sexual desires turn perverse, they lead to homosexuality, adultery, fornication, and other sexually related sins. Those are lusts of the flesh.
First John 2:17 contrasts the lust of the flesh with its more desirable counterpart, pleasing God: “The world is passing away along with its desires, but whoever does the will of God remains forever.” In other words, if we follow the lust of the flesh, the lust of the eyes, and the pride of life, we cannot do the will of God, and therefore will not inherit eternal life (Matthew 7:21; 1 Corinthians 6:9–10; Galatians 5:19–20). Those who have been born again by faith in the sacrifice of Jesus will continually put to death the deeds of the flesh (Romans 8:12–14). We will not allow the lust of our flesh to control our lives; rather, we will choose to consider ourselves “crucified with Christ” (Galatians 2:20) so that we might live for the glory of God (1 Corinthians 10:31).
Revelation 11:1-2
Then I was given a measuring rod like a staff and was told, “Go and measure the temple of God and the altar, and count the number of worshipers there. / But exclude the courtyard outside the temple. Do not measure it, because it has been given over to the nations, and they will trample the holy city for 42 months.
1 John 4:3
and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and which is already in the world at this time.
Daniel 9:27
And he will confirm a covenant with many for one week, but in the middle of the week he will put an end to sacrifice and offering. And on the wing of the temple will come the abomination that causes desolation, until the decreed destruction is poured out upon him.”
Matthew 24:24
For false Christs and false prophets will appear and perform great signs and wonders to deceive even the elect, if that were possible.
Revelation 19:20
But the beast was captured along with the false prophet, who on its behalf had performed signs deceiving those who had the mark of the beast and worshiped its image. Both the beast and the false prophet were thrown alive into the fiery lake of burning sulfur.
1 Corinthians 8:5
For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)
Daniel 8:12-14
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered…
Daniel 11:45
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.
Revelation 13:6,7
And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven…
In the Bible, there is only one reference to God giving us a white stone with a new name: “To the one who is victorious, I will give some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it” (Revelation 2:17).
The meaning of the white stone is a mystery to Bible scholars. However, several interpretations have been offered:
• In ancient Greece, jury members would cast a white stone to signify an acquittal, whereas a black stone proclaimed the defendant guilty. The weakness of this interpretation is that the stones cast in the courts did not have names inscribed on them.
• A small object called a “tessera,” made of wood, stone, clay or bone, conveyed special privileges to its owner. The ancient Romans used tesserae as tokens of admittance to events in the arena. However, tesserae did not have to be white, and the durability of the materials used is questionable.
• A white stone was often used as an amulet or charm. However, this custom was associated with sorcery, so it would be odd if the Bible used it as a symbol of salvation.
• Another interpretation has to do with the building material used during the time John wrote Revelation. Important buildings were commonly made of white marble, including the temple of Asclepius in Pergamum (the city of the church Jesus is addressing in Revelation 2:17). In front of the temple were white marble pillars engraved with the names of people supposedly healed by the god. One problem with this interpretation is that the Greek word used in this verse, psephon properly means “pebble,” not “stone.”
• One of the better-accepted explanations of the white stone has to do with the high priest’s breastplate, which contained twelve stones. Each of these stones had the name of one of the twelve tribes of Israel engraved on it (Exodus 28:21). As he ministered in the temple, the high priest bore the names of God’s people into God’s presence. In the same way, the “white stone” with the believer’s name written on it could be a reference to our standing in God’s presence.
• Another widely held explanation suggests that the white stone may be a translucent precious stone such as a diamond. The word translated “white” in Revelation 2:17 is leukos and can also mean “brilliant, bright.” This interpretation holds that on the stone is written the name of Christ, not the name of the believer. Revelation mentions that the name of Christ is written on the foreheads of the saints (Revelation 3:12; 14:1, 22:4).
The best theory regarding the meaning of the white stone probably has to do with the ancient Roman custom of awarding white stones to the victors of athletic games. The winner of a contest was awarded a white stone with his name inscribed on it. This served as his “ticket” to a special awards banquet. According to this view, Jesus promises the overcomers entrance to the eternal victory celebration in heaven. The “new name” most likely refers to the Holy Spirit’s work of conforming believers to the holiness of Christ (see Romans 8:29; Colossians 3:10).
There are five heavenly crowns mentioned in the New Testament that will be awarded to believers. They are the imperishable crown, the crown of rejoicing, the crown of righteousness, the crown of glory, and the crown of life. The Greek word translated “crown” is stephanos (the source for the name Stephen the martyr) and means “a badge of royalty, a prize in the public games or a symbol of honor generally.” Used during the ancient Greek games, it referred to a wreath or garland of leaves placed on a victor’s head as a reward for winning an athletic contest. As such, this word is used figuratively in the New Testament of the rewards of heaven God promises those who are faithful. Paul’s passage in 1 Corinthians 9:24-25 best defines for us how these crowns are awarded.
1) The Imperishable Crown – (1 Corinthians 9:24-25) “Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. And everyone who competes for the prize is temperate [disciplined] in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown” (NKJV). All things on this earth are subject to decay and will perish. Jesus urges us to not store our treasures on earth “where moth and rust destroy, and where thieves break in and steal” (Matthew 6:19). This is analogous to what Paul was saying about that wreath of leaves that was soon to turn brittle and fall apart. But not so the heavenly crown; faithful endurance wins a heavenly reward which is “an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you” (1 Peter 1:4).
2) The Crown of Rejoicing – (1 Thessalonians 2:19) “For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming?” The apostle Paul tells us in Philippians 4:4 to “rejoice always in the Lord” for all the bountiful blessings our gracious God has showered upon us. As Christians we have more in this life to rejoice about than anyone else. Luke tells us there is rejoicing even now in heaven (Luke 15:7). The crown of rejoicing will be our reward where “God will wipe away every tear . . . there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away” (Revelation 21:4).
3) The Crown of Righteousness – (2 Timothy 4:8) “Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing.” We inherit this crown through the righteousness of Christ which is what gives us a right to it, and without which it cannot be obtained. Because it is obtained and possessed in a righteous way, and not by force and deceit as earthly crowns sometimes are, it is an everlasting crown, promised to all who love the Lord and eagerly wait for His return. Through our enduring discouragements, persecutions, sufferings, or even death, we know assuredly our reward is with Christ in eternity (Philippians 3:20). This crown is not for those who depend upon their own sense of righteousness or of their own works. Such an attitude breeds only arrogance and pride, not a longing, a fervent desire to be with the Lord.
4) The Crown of Glory – (1 Peter 5:4) “And when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.” Though Peter is addressing the elders, we must also remember that the crown will be awarded to all those who long for or love His appearing. This word “glory” is an interesting word referring to the very nature of God and His actions. It entails His great splendor and brightness. Recall Stephen who, while being stoned to death, was able to look into the heavens and see the glory of God (Acts 7:55-56). This word also means that the praise and honor we bestow to God alone is due Him because of who He is (Isaiah 42:8, 48:11; Galatians 1:5). It also recognizes that believers are incredibly blessed to enter into the kingdom, into the very likeness of Christ Himself. For as Paul so eloquently put it, “For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18 NKJV).
5) The Crown of Life – (Revelation 2:10) “Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.” This crown is for all believers, but is especially dear to those who endure sufferings, who bravely confront persecution for Jesus, even to the point of death. In Scripture the word “life” is often used to show a relationship that is right with God. It was Jesus who said, “I have come that they may have life and that they may have it more abundantly” (John 10:10). Just as things such as air, food, and water are vital for our physical lives, Jesus provides us what is required for our spiritual lives. He is the One who provides “living water.” He is the “bread of life” (John 4:10, 6:35). We know that our earthly lives will end. But we have the amazing promise that comes only to those who come to God through Jesus: “And this is the promise that He has promised us—eternal life” (1 John 2:25).
James tells us that this crown of life is for all those who love God (James 1:12). The question then is how do we demonstrate our love for God? The apostle John answers this for us: “For this is the love of God, that we keep His commandments. And His commandments are not burdensome” (1 John 5:3). As His children we must keep His commandments, obeying Him, always remaining faithful.
So, as we endure the inevitable trials, pains, heartaches, and tribulations—as long as we live--
may we ever move forward,
always
“looking unto Jesus, the author and finisher of our faith”
(Hebrews 12:2)
and receive the crown of life
that
awaits us.
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.
